What Rabbi Shimon Bar Yochai Discovered in the Cave - Rabbi YY Jacobson

the yeshiva.net. [Music] Today's class is going to be about of course the day of the passing of the great Tana known as the Tanah the godly of who was also the one who revealed the inner esoteric dimensions of Torah to the world through the zar. So today's class is in loving memory of Bernie Marcus Benian Ben Ellie Melik Ysef worldrenowned founder of Home Depot and a major extraordinary donor to Jewish causes a great human being a great Jew a great philanthropist who dedicated his life to help so many who passed away on the 4th of Keshan 5785 November 4th 2024 dedicated ated by Fred and Nancy Marcus. May his soul and his light and his love and his dedication always remain with you and be a source of inspiration and empowerment and resilience to the family, the community and all of our people. And thank you so so much for your partnership am truly an extraordinary human being. Today's class is also dedicated by the children and grandchildren of Za Mutman Ben Shim a true a descendant of the za who was dedicated to the spreading of a mitzvah and yiddishkite with much who just passed away to hate and I know when I once went to visit him and I saw that uh he spent much of the day listening to a lot of the watching a lot of the videos and classes. So I'm very grateful humbly grateful for that opportunity and may his soul remain an eternal source of light and inspiration and love. Amen. Today's class is also dedicated by Manakim Abrahams in loving memory as dear grandfather Kai Benila in honor of his yard site to on the 16th day of year and may his soul remain an eternal source of light, love and inspiration and may we all experience the great prophecy of mayanu. So everybody knows that the 33rd day of the which is the 18th day of year is celebrated across the entire Jewish world known as Hilula de Raji Hilula literally means the wedding anniversary but it's actually the day of the passing of Raben Shimai Rabim is considered one of the greatest sages and mystics in Jewish history. He lived approximately in the year 165 after the common era which means 100 years after the destruction of the second B mikd second B mikdash was destroyed in the year 70 now we're 2025 so it's close to 2,000 years the year 70 and lived around one century afterwards when Rome occupied the Middle East and much of the world the Roman Empire in its full might in glory and intensity and he lived in Israel. He was a great one of the greatest students of the great Rabbi. Rabbi Ayaka lived through the destruction of the second Basame Mikdash and was part of the Barva revolt which happened around 60 years after the destruction of the Basam Mikt in the year 130. Rabika himself was put to death by the Romans and one of his greatest students was Ribshim known as Rshiman the son of Yay. And what is fascinating is first of all that his yard site is known which is very rare for those generations and not only that that it's celebrated and it's called a day of tremendous joy and festivity that even during the days of which is a time of mourning nonetheless all of these limitations fall off it's a day of weddings and dancing and music and celebration in all or most Jewish communities literally the world over and especially by Miran the resting place of Shiman And it's interesting you know that uh the it's like the question obviously is because it's quite fascinating how did this h like what's the reason for this what's the purpose of this meaning we don't find the celebration and the commemoration of a yard site in such a grand scale by anybody even the greatest of the great even moher raenu moher rabenu passed away on the seventh day of. So the kadishas in different communities have certain rituals on the seventh day of but nonetheless it's not commemorated by I mean most yard sites are not even specified clearly in even whose yard is specified in the only one of so the says when his yard is and people mention it of course and it's a special day the first day of the month of but nonetheless we don't find by any of the by any of the leaders any of the prophets any of the kings by any other such a grand celebration and such a festivities on the day of their yard site first of all what happened why and second of all the day of passing is usually seen on the contrary in fact there's a by some even then there's even opinion of some to fast parents or others I mean there's different hug some fast some do other things tick on whatever but the point is stands out it's very unique what is it what what what's the what's the reason for this for this unique phenomenon that puts him apart from literally all of the other sages that we find in Jewish history. Now certainly he was a tremendous figure in Jewish life. As I said he was one of the greatest sages of the day and a prime student of Rabi Akiva the author of the Zy one of the greatest spiritual giants. There's not a chapter in Talmud that doesn't mention his name which I think makes him the most quoted uh rabbi in both Mishnas and in yet the celebration in such a unique and universal way is dari it asks us what is what is the uniqueness of this in order to appreciate at least one dimension of it let's go back to one very famous story about that that is recorded in the gammorra itself. Our sages chose to record the story and every story that they chose to record is obviously that they felt it was important to know it and important to learn from it. So if you look at your source sheets the first of the sources is shabasimmed that means it's attracted page 33b. It's not a coincidence that it's page gimmel gimmel which is and here the gmorra records a fascinating story about three of the greatest sages of the time who are convening and having a smoo. Now I'm sure that they had many schmoo in but this one was unique because of it its cataclysmic consequences. The names just as an introduction the names of the people we're going to be learning about is Rabi Yehuda Rabi and Rabim. They were all colleagues. Rabi Yehuda his father's name was Eloyi and Rabshim. These were three friends colleagues. They're quoted very very often in the Mishna and in the Gmorrah because they had many discussions and conversations and debates very many debates when it came to and they're sitting and talking. But this case they're not talking about hala which was usually their topic. They were actually talking about the Roman Empire. They were talking what you would call politics. They were talking about the political realities of that time which is a unique conversation. We have many conversations of them but they're usually focused on a theme on a subject in terra or Jewish law. Here they're talking about the Roman Empire which fiercely occupied Judea in the Middle East and was then the most powerful force in the world. What is the right perspective on the Romans? So let's see inside. You have it in the Hebrew and the original and you also have it in the English. But I'll read the original and then translate. The Gomorrah says Rabi Yehuda the first person was known as means the main spokesman is a spoke speaker when there was you needed somebody to represent the Jewish people to be the spokesman to be the one who would represent them it was why was he why was he given this name why was he given this title in every space he was the f first person to speak up. He was the man. So he says, "I'll tell you. We'll tell you the story." The Yasi Rabuda three of the sages were sitting together and is whenever it says without any title added, it's usually but there were others. But when it says it's among them was sitting another Yehuda who wasn't from the sages he was benim and he was also sitting among them as we call it in English eavesdropping rebua opened his mouth as we said he was the main speaker always so he opened up the conversation and he said wow how Beautiful, how pleasant are the actions of this nation, the Romans. For the first time in history, we have normal marketplaces. The economy is working. There's selling. There's buying. There's a way to live. There's an infrastructure of commerce. There's an infrastructure for people to able to get their needs. People are making a living. There's supply. There's demand. They built marketplaces, places that for for civilization. This is so good. They build bridges. Travel. So that's so much leisure. People can travel both for commerce for leisure. There's bridges. Don't take these things for granted. Finally, they established bathous, hygiene. So both in terms of economics, in terms of leisure, in terms of hygiene, also leisure. There's beautiful bathous everywhere. The Romans were very into building and they liked when things looked good and they liked grandness. You could still go and see some of the excavations and some of the remnants the I mean with the Romans had what we call in Yiddish they said it in Latin but they had very broad vision of how things should look and they were very very grand and dramatic and professional was praising this. You know, you come to a place, it's a developed, it's a developed country. It's a developed city. Mcken Lebanon, you could live like a mench. And he speaks about three things. Marketplaces, bridges, and bathous. That's his opinion. [Music] Rabio heard this and he didn't say a word. He remained quiet. Omar responded and he said, They're a bunch of narcissists. They are egocentric, selfish individuals. Everything they built, they built only for their own benefits. They couldn't care less about society. They couldn't care less about their subjects. They couldn't care less about their people. It's all using us. Manipulation, exploitation, it's all complete, completely ulterior motives. absolutely no thought of anybody else and he said I'll explain to you why is very sharpen they established marketplaces to place prostitutes in them they wanted places where people could meet people of illreute to encourage the lack of modesty promiscuity and for them this is a major business this is the great business of adultery of promiscuity there's a lot of money there's a lot of so to speak pleasure. This is what they did it for. They wanted meeting places to be leed. Everybody should meet for one reason. Number two, they built bath houses. You know why? Basically, to give themselves a good time. They wanted to pamp pamper themselves. That's all they're interested in. They want to pamper themselves. They are an indulgent people, so they build bathous. The next isim they build bridges. You think to you should travel. It's another way to get tolls. You raise the tolls from $2 to $8, from $8 to $11, from $11 to $36. Everyone who walks one way walks the other way is paying major taxes. It's a great way of finishing the day with a surplus of money. That's what they did. They want to collect taxes from everyone who passes through the bridges. Don't be so impressed went and he related the conversation. He shared it. Sure enough, it spread until it was heard by the monarchy, by the Malus, by the Roman monarchy. Oo, the Romans didn't tolerate such conversations. This is not a democracy where everybody says what they want. Omu they said as follows. Yehuda Sha is Allah. Yehuda who elevated us. Yehuda who elevated the Roman regime. He said how amazing we are. Let him be elevated and appointed as the head of the Jewish people, the head of the sages. What he did to us, we will do to him. We will make him the most powerful Jew. Granted was quiet. He didn't compliment. He didn't protest. that also deserves a punishment. Yigipi, let him be exiled from his home in Judea as a punishment and sent to the city of Cipori in the Galilee in the Galil because he was quiet. He didn't protest the condemnation. True. He didn't say anything negative. He goes to exile. Shimagina Shim who denigrated us. He denounced the Roman regime. He shall be killed. This of course gives the background why Rab Yehuda became the Ramad the main spokesman and chief representative of the Jewish people. It was all because of this story. The Romans really appreciated the fact that he praised them. So they elevated him. Rabioi exiled to and Shiman is going to be killed. What happens though? Oal we continue he goes with his son had a sonar escape to the base every single day his wife's wife brings food she brings bread she brings a barrel of water she brings what they need to eat her husband and her The decrees become stronger. The Romans are now more vicious, relentless, heinous. He tells his son, they could take mommy, torture her, and it's going to be very very difficult for her to be able to maintain to to to hold herself back because you don't know what they're going to do to her. So, this is not a good idea. It's not it's not fair to put her in this position that she knows where we are. So they run away and they go to a cave. They're now hiding in a cave, but she doesn't know where they are. They didn't want to put her in a position that she should know and then be torn. A miracle occurs. What's created there is Karuva is a carob tree. They call in Yiddish buxer. Bxer tree. Deaya is a spring of water. They got rid of their clothes and they sat till their till their necks in the sand all day. They learned what are they supposed to do there? So all day and are studying when it comes to davining they dress they d then they remove their clothes because they know that if their clothes remain there they'll become moldy and rotten within a short while. So mostly they're without clothes. They sit 12 years in this cave. Wow. 12 years and his son are in this cave. That's how they survive. The story continues. After 12 years they get out and they go back and ultimately ultimately after 13 years and are liberated and they go back to what we call a normal stable life. This is the story the famous story of Ben with his son in the cave. Anybody can understand that anybody who's even one week in a cave 24 hours without any access to the outside world, it does something. What about a month? What about 6 months? What about a year? What about 12 years? What happened to his son during those 12 years? Now, you know, one right away thinks about this. Obviously the person who went into the cave was not the person who came out of the cave. Not for and not for his son. This is one aspect of Ben's life that is fascinating. But let's go back a step earlier. At the surface, it seems like it's three Jews having a classic Jewish conversation. Yeah. Trump is the best thing that ever happened to the Jewish people. No, he's the worst thing. and another guy is smart, quiet. This happens constantly. One guy praises the government, one guy denigrates the government, one guy has no opinion or has an opinion, doesn't want to say it. It looks like a classic conversation. Ruhuda highlights the achievements of Rome. He highlights their contributions to the infrastructure of communities and and populations and ultimately civilization. Ribshim speaks about their egocentricity, their cruelty, their narcissism and their selfishness. Rabioi is quiet. The Romans hear about it and they want to execute, reward and exile Rabi. That's at the surface. But is there maybe the Gmorra is teaching us to us is there maybe a pattern of thought. The Gomorra want us to know what thought, what thought or didn't because he was quiet and what thought as we're going to see. And this is fascinating. When you study this story, you understand in many many other areas as well because there's a pattern of thought and what we have to understand is and often people we learn but what people always don't understand every t every had a way of thinking in other words whenever you learn you'll see there's this opinion that opinion this opinion that opinion so often people could understand it's just random arguments when it comes to this there's an argument because he holds like this he holds like this another area is another argument but the truth is there was a system. Every one of the sages had a way of looking at the world. And this perspective was philosophical, it was psychological, it was spiritual, it was legal, it was it manifested itself on every level of life. Every strata of life was affected by a certain what they called in Yiddish or German. Anybody knows that word? Velt shaong. Velt shaong means a world perspective. Hashkatam you would say in Hebrew. They weren't just randomly arguing about hundreds of different cases. There was a paradigm. There was a way of looking at the world. A way of looking at life. A way of looking at God. A way of look appreciating what mitzvah is, what is, what existence is. And that way of thinking manifested itself in so many different areas. It's called there was a shittita here. This story is not just a random story. Obviously, a very interesting story, but it's something that captures a thought process. Now here we come to an incredible insight by the harim the harim who was the first famous first rebushimich alters. They told me he was a student of the and then after the passing of his rebutt he became one of the great leaders and masters in Poland a place called gur which is not far from wars. The kadushim has a safer called saferus safer. And he comments on this story. I think it's page 81 or so. And he comments on this story and he says as follows. Who were the why these three sages? How did they end up in this conversation? Was it what happened? He says, "No, it didn't just happen. These three sages were a reincarnation of three other people in Jewish history." He says, "Rehuda, take a look in your second Gilgal, Yehuda, Byakov. Rihuda was a reincarnation of the first Yehuda. Yehuda, the son of Yakov. Ribio was Gilgal. Yosesephakov. Yo is the same name like Ysef. So Rioi was a Gilgal of Ysef the son of Yakov. And he was a Gilgal of Shim Yakov. Shim the son of Yakov. In fact he says when we say Rashb so Rashb is Ben, but he says you can also read it Ben Yakov because of course begins with Yakov begins with. So you can read and it's not a contradiction because was a reincarnation his soul was a reincarnation of I won't say but we usually don't call theatimb of shim the son of yakov and he says whenever somebody is a gilgal of somebody there are very deep connections between the first life and the second life now how does one know a lot of souls are reincarnations in kabala it says that most souls s that come down have been here before very very seldom that you have an you have a new soul the mag of mis told the bal that the told them that he has an issa he has a new soul it's like a a fresh soul but usually most souls are reincarnations are gilgulim of souls that were here before and yet the soul still has a mission to complete and therefore it comes down again and sometimes more than one time the question is how does one know this? How am I supposed to know this? If my soul came down for a specific purpose, something I didn't complete the time before, how am I supposed to have even an insight to know about this? Because this seems like important. This seems like very important information. So, it's brought in very something very interesting. It's explained in a called he says something fascinating and that is usually those things that I completed successfully the first time around they will come easy the next time around however that thing or those things for which I particularly came down again that's usually going to come with a lot of resistance because the resistance is a demonstration of the fact that this is important Whenever there's resistance, it's because ah you're touching. We know this also emotionally, right? If I say something to somebody and they're showing a lot of resistance and I know it's true, what does that mean? What does it mean? It means I hit the spot. If I wouldn't have hit the spot, there would be no resistance. Right? That's why it's so important to be curious. Right? If you say something to somebody, I once told a story in a lecture. So somebody says without names, who was it? So without names, but you'll figure it out, right? And they're really really triggered. Or conversely, somebody says something to you or even looks looks a certain way. It doesn't even have to be words. So my instinct is right away to put it on the other person. But really, what we're learning is no. Wow, something just just hit the spot. What just happened? Wow. Somebody else could have heard the same words, they didn't even notice, right? Two people come to the same, the other person didn't even notice. So the same is true on every level of life. There's going to be resistance to that which is so important and therefore this push back. The doesn't want me to fulfill this mission. So sometimes in life, one of the great ways to know what is really important for me is when I know something in my life is truly important and it's not easy. There's something that is blocking me. So often I could say, "Let me just run away from it." No, no, no. Confronting this blockage may be one of the main reasons why my soul came down to this world. So it's not small work but it's also very very encouraging. I once saw a letter I think in 1952 or so in the early 50s from the labba to a young man and he wrote to him as follows. I know that your marriage is very very difficult. I know that you're having tremendous struggles in your shalom bias and you really should put in much more effort than what you're doing in order to repair your marriage. And then he said this. He said, "The fact that it's so difficult for you means that this may be the main reason your soul came down into the world." So don't run away from this. It's going to be easy for you to run away and do other things and do good things and holy things, but those holy things is not the reason you came down. You'll do them, but that comes easy for you. Now, this doesn't mean that if something is hard for me in life, I have to go do it. like I'm not sure I'm supposed to become a big league basketball player just because I'm not Michael Jordan, right? Or become a parachute. I mean, maybe it won't be so bad for me. But we're not talking about, you know, just I should take on an initiative that's simply very very hard for me because it's hard. We're talking about something that I know is important. This person's marriage was falling apart, right? So sometimes a marriage can't be saved. But the Reb's point was your marriage can be saved. it can be repaired, but you're going to have to confront things that you're not ready to confront. So very often from the res levels of resistance, instead of running, it's actually an opportunity to say, "Wow, let me go deeper." And that's where unbelievable growth happens because I'm confronting things that are uncomfortable. I'm going out of my comfort zone. And going out of my comfort zone means my soul is actually stretching. And when you stretch, you open up the energy so that I can actually open up the blockages and live in a much more meaningful and powerful way. So this is very important to understand about Gilgulim. And this is what the kadushim is saying about these three individuals. So he says when you look at Yehuda, the first Yehuda, he was right, he was the one who spoke up before everybody. He was considered the king of the because Yehuda is the one who actually saved Ysef, right? Ruven said, "Let's throw him into the pit." They threw him into the pit. And then Yehuda said, "What are you going to leave him here in a pit? At least. At least. What are we going to have?" Yeah. Let's sell him. So Yehuda, even though Ruven seemed seemed much more noble, even though Ruven seemed much more noble than Yehuda because he wanted to save his brother, but in reality, who saved him? Yehuda saved him, not Ruven. Yehuda took him out and said, "Let's sell him." But at least he was alive. He became a slave, but he was alive. Later when Ysef the prime minister wanted them to bring and Ruven told Jacob, I'll bring and I'm going to Yakov didn't accept it when Yehuda said I will be the guarantor for for for Binyammen to bring him back then Yakov accepted it. And then finally when Binyaman was actually taken into captivity because he supposedly stole the goblet of the prime minister of Egypt who was the one who confronted the prime minister of Yehuda. And Yehuda was the one who got and of course at the end Ysef reveals himself and he says so says we see this Yehuda again is the one they appoint as a leader. He's extremely practical and therefore he's like the king of the he is a reincarnation of the first Yehuda. He says what about is sent into exile. What is that about? So says the word comes from the word which is a bird. Where do we find a ritual around birds? You remember I'm saying a ritual a about birds is if you find but where was there a ritual of cleansing about birds last week the mitsra saras so rashi says so he brought two birds they slaughtered one they dipped the other bird in the blood and they they sprinkled it on the leper when he was becoming or she was becoming pure sashi says why birds you remember what rashi says because birds don't stop yivviving they chirp You ever wake up 4 in the morning and hear the birds? They have conversations galore. Either they're diving shakas but usually shakas doesn't take so long. So obviously after shakas they have breakfast, they have conversations. Cedic. Yeah. And they you know when they get into these conversations. So Rashi says that it's basically people who don't stop talking. I don't know maybe I don't know if I should talk about this. As they say in English, look who's talking about not talking. We talk and talk and talk and talk and talk about people and talk about this one and talk about this one and it's like broken words. It's chirping, chirping, chirping. So Rashi says that is essentially the cleansing for that. And there's two birds. It says the villagon writes there's two birds. One is the bird that slaughtered. One is the bird that sent out because there's the words that I have to get rid of. And there are the words that I did not speak all the positive things that I could have said. So the harim says it says Ysef however we explained it relative to Ysef's level he brought the gossip of his brothers back to his father and that's why the brothers were very upset at him and the brothers couldn't speak to him and they weren't peaceful with him and there was terrible animosity between the brothers and Ysef. What's the reason? However we explain the reason for this but raisi was a gilgal of yis and therefore shak therefore he was quiet and when he was exiled to the place of birds it was his way of being msaken of fixing that lash which is done through the and that's why is exiled to of course the Romans don't know all these but the way things happen in life is things don't happen to me they happen for me and as As a result of that exalted says he's a reincarnation of Ysef. Shim Shim is a reincarnation of Shim. When Ysef was coming to approach the brothers, Shim tells Ley. Let's kill him. Shimon was the great zealot who wanted to protect the Jewish people and he felt that Ysef was a danger. He's also the one who went with Ley to kill in order to rescue Dina. And when Yakov said, "You can't do this." Shim and Levy told is this what we're going to allow to happen to our sister to be so promiscuous? We can't allow this. Here you see that Shiman is so upset with the Romans that this is what they're thinking about promiscuity. It's like what Shiman told Yakov then with so Shim first wanted to kill Ysef and then at the end they didn't kill Ysef of course because of Yuven they threw him into a pit and then they sold him into slavery. says the kadusharim shim comes back as a reincarnation of the first shim and initially the Romans say let's kill him just like he said let's kill Ysef and at the end what happens he ends up in a pit for 12 years what did he do to Yseph he sent Yseph into exile ultimately he wanted to kill him and at the end Yseph ended up as a slave in Egypt and at the end he ended up in prison for how long for 12 years so the kadushim says those 12 years of in the cave where they weren't just regular 12 years. They were similar to the 12 years of Ysef in the pit. Huh? Right. He couldn't adjust. It says whatever he put his eyes whatever he put his eyes on he burnt. So they said don't go out to burn the world. You have you need another year. Now if we understand this a little deeper, what happens to Ysef after he's in prison for those 12 years? He doesn't just come out and become a regular citizen. He becomes the prime minister of Egypt. The Pik says in from prison he went out to become the king. And Gmor says in Rashashana if it happened on Rashashana went out of prison on Rashashana. He went out to become the prime minister, the second in command, the viceroy of Egypt under par actually on rashashana which is why rashashana is connected to the day of going out of emotional prisons a new year rash. Similarly those 12 years in the cave he went through a major metamorphosis. He went through an extraordinary transformation and that transformation changed him and also changed Jewish history. Now in order to appreciate this more what is it that was really saying when he spoke about the Romans if we think about it Huda said look at the world with them it's a much better place to live I want to go visit my brother my sister my mother there's a bridge I don't have to take a rowboat go into the sea and then hope that I get to the other side without drowning there's a normal bridge they built there's marketplaces is there's a bath house people look better smell better it's a better place to live in says I know that but it's all egocentric there is an agenda and agenda is completely immoral it's either to encourage immorality to take your money or simply for self-indulgence it's interesting these three things when the speaks about a Jewish king in parim it says about the kings The kings of the ancient years, they spoiled themselves endlessly. They had as many horses as they wanted, as many women as they wanted, as much silver and gold. Warns about all these three things, not many horses. Not many women, not the much gold and silver. And this was Melik's mistake. He thought that he was different and he could do it. What are the three things they talk about? They talk about bathous. They talk about marketplaces. And they talk about the third thing they talk about bridges. These are the basis of a civilization. So now rip shiman says I know what they did and I know it's nice to have a bridge. But look why they did it. Riudes doesn't know that. He thought the Romans were the sadikim of the generation. What was the argument? Is there an argument or not? So now we completely change the subject. We go to another source in Gammorra where they're talking about what seemed like extremely technical. Nothing to do with Rome, nothing to do with bridges, marketplaces, nothing to do with that. A completely different question and suddenly Rabi Hud and Shiman are arguing again. And the question is a very practical one. It's Shabas. You're in the bungalow colony, right? And you decide that you're going to have Shabas lunch by your neighbor. So today already a lot of the bungalow colonies the houses are nicer than the regular houses winter rise. But you remember the old days I I want to say the good old days but whatever you'll decide if they were good or not. But the old days in the bungalow colony when there were snakes and frogs and reptiles in the bathrooms, when there was one washing machine, when people were hanging their clothes on the strings, but when the kids were outside 23 hours of the day and you had to scream at them to come out of the ditches and hope that a skunk did not spray anybody so that they would eat a morsel of food somewhere between 9 and 10 at night. And if you walked into the bungalow colony, it was a byia and by. But everybody called it fun, the fun of their life. So it's shabas. And you remember the picnic tables you had to eat on with those benches that you could still feel probably in your ribs decades later with all the splinters and all the animals sharing the meal together with you. Times have changed. Okay. Barak hashem affluence. There's still a few bungalow colonies that you could go visit and they have a zer to the good old days. A few camps, a few bungalow colonies. So shabas lunch we decide we're going to have together. But you don't have enough place on your porch. So we shle a bench from my porch to your porch. We're shleing a bench and it's a heavy bench. So we're not picking it up because it's shabas. We don't want to work too hard. Instead we slept the bench on the earth but it's not cement. It's a bungalow colony. So it's earth. It's soil. So as I'm sleing the bench, I may make I may not, but I may make a furrow in the ground. Of course, that is one of the malikas of Shabas. It's called karisha which means toiling the earth, plowing the earth. Whenever you make the earth fertile for planting, which means you dig it up, you take a shovel, you toil it, that makes the earth fertile, open. That when you plant a seed, it could plant. This is actually the first of the 39 m that the Torah says you're not allowed to do on Shabas. This is plant sewing and uh plowing. The order is actually planting and then sewing. The order is planting and planting and plowing because they would they would plow twice before and after whatever. But the says plowing is one of the malas. Is this called plowing or not? The answer is what do you mean? I'm not trying to plow the earth in the bungalow colony. I'm not planting anything. I'm trying to shle a bench from my house to your house. It happens to go through the earth. So yes, the legs of the bench may make a furrow in the ground. They also make not may not. But let's say they do. But is that my intention? Is that my purpose? So I understand the says it has to be conscious like the be conscious intent. There was no conscious intent here. But still some person made a faro. Did the rabbis prohibit it? So, interestingly, there's a big argument about this. And who are the two people? You guessed it, and so take a look in your next source. Okay, this is right after the third source. It's also in track a few pages before the story about about the Roman government and what they said. You're allowed a schle a bed a chair a bench on shabas on the earth. As long as you don't have an intention to make a karit, you know what a karitz is? Uh uh a what? Yeah. Is a karita. To make a dent, to make a furrow, an indentation. Exactly. You're fine. And the explains in B the next according to if I didn't have I didn't have intent. It's permissible. That means I could shle this bench even if I know that I will be landscaping my lawn. Yes, it's not my intention. I also may not landscape my lawn. It doesn't mean that every time you're slapping a bench is for sure going to be plowing. So this is a point of contention according to such a deed falls under the category of forbidden says you're not allowed. You're not allowed. You want to bring the bench if there's an AR? Pick it up. No problem. You're not allowed to do this. Rip Shiman says, "No, it's perfectly fine. You can drag the chair even though you know that you may or may not carve a groove in the earth." And the truth is, who is the alike? How do I know? You walk to shul you're walking on grass, right? Is it possible that when you walk on the grass, some grass gets pulled out? Of course, it's possible. probably happens but it's not your intention. Your intention is to harvest grass when you're walking. You may walk over your grass. Grass may pull out according to I don't care. Be careful. Don't do that. Walk on cement. Don't walk there. Shiman says no. Dog is so an argument. Let's see another argument about something completely different. And then I'm going to ask ourselves, is there a connection between everything we're learning? One of the most beautiful things that the Tyra says about the messianic era is and he promises this in the beginning of paras next week's para if you'll follow my laws do my mitzvah he speaks about all the peace I'm going to bring to the world to the land this is the beginning of say I will from the word shabas oru I will rest I will rest a wild beast from the land. You will not remember wild undomemesticated beasts was a major major part of casualties especially in the ancient world you know because places were not as civilized and built and therefore there could be there could be wild beasts and Hashem says I will make a shabas I will make a rest of what does that mean so if you take a look in your next source an argument of course we're Jews we argue I would think it's simple. Eliminate the animals. No, he will remove them from the world. No, they won't be eliminated. They'll be here. They're just going to rest. They're going to be relaxed. They're going to be calm. They're going to have shabas. They won't harm anybody. They won't damage anybody. Very good. So, when it says the wolf will live with the lamb, right? So, according to it has to be a metaphor. It's only a metaphor that there won't be anti-semitism. Nations will get along. That's one opinion. Shiman says, "No, they'll be here." But like we say in the prophecy, the wolf will lie with the lamb and they will get along. They will coexist peacefully. Such an interesting argument. Again, do we have to argue about everything? It says basud says that means they're gone. They're eliminated. We're not going to see them anymore. Rib Shiman says, "No, they're going to be here, but they're going to be in a way that they're not going to be mazik." Can you see a pattern between the three arguments that we had between? One about the Roman government, one about Shabas schleing a bench through the earth and one about eliminating the wild animals when Msiah comes three people, two people arguing in three different areas. You could say it's just three different arguments every time. I guess the different reason or there's maybe a pattern. So if you notice all three, they're really capturing the same idea. Because when I'm schleing a bench, what's my intention? My intention is to bring the bench to your house so we can have a beautiful Shabas meal together. What's my actions? My actions is I'm putting it through the ground. What's the result of the action? Maybe I will make a groove in the earth. Maybe not, but maybe. Yeah. So says, I know it's not your intention. It's do but in reality that's what you're doing. You may, it's not your objective, but you may make a groove and therefore you're not allowed to do it. If you're certain there won't be a groove, I'm no have no problem. Right? It's a question about, for example, taking out a splinter on Shabas. If it's not dangerous, we're not talking if there's any medical danger. If it's not dangerous at all, can I take it out on Shabas? Now to cause me to bleed on Shabas. You're not allowed to. When I take out a splinter, I may start bleeding. I may not start bleeding. Right? But it's not my intention. I'm not trying to harm myself and bleed. I'm trying to get rid of a splinter. What would say? Wait till after Shabas. What would say? No. I'm not trying to bleed. I'm trying. I'm not trying to prick myself. I've taken out my splinter without bleeding. It may bleed. It may not bleed. It's not your intention. You could do it. So focuses on the external action. What does focus on your intention when it comes to the animals says God says there won't be any animals. That means there won't be any animals. Says no I don't care if there's animals. It's about their behavior. It's about what type of animals they are. According to is the physical reality. There won't be any animals. We have shabas from all the wild animals. says we're not afraid of the body of the animal. It's the character traits that are going to be changed. That's what matters. The internal character we can have lions and we can have tigers and we can have cheetahs and we can have hyenas and we can have leopards and we can have all of the undomemesticated wild beasts but their internal disposition is going to be transformed and that's good. So here again focuses on the outside on the outer. Ribshiman says, "Let's go deeper. I don't care if the a lion is here. What's b what bothers me is the character traits of the lion. Now comes Rome." Rabi Huda says, "Look what a beautiful look what a beautiful city they built up. Kudos to the Romans." Rib Shiman says, "I don't care. Look what's behind it." What's behind it is these are rotten potatoes. These are self-centered people. Ribshim again doesn't focus on the It's sus on the outside. What does he focus internally? So you could say who's right? It's two perspectives. Interesting perspectives. If you says what counts is there's beautiful bridges, there's beautiful bath houses, there's beautiful marketplaces. Rib Shiman says look a little deeper behind the surface and you'll see that the intentions here are really really immoral and promiscuous and therefore I am completely completely not impressed with the fact that on the outside it looks perfect because I think we should look at the pm at the inside if you go through the Talmud you see there's many arguments between and that focus on this disagreement in different ways and in different manifestations but here we come to Another fascinating thing that once said, this is the third source from the bottom. In the name of the name of Wow. says, "I have the capacity lifter to exempt to exonerate the entire world from judgment from din. I have the ability lifter is from the word putter to exempt the entire world from negative judgment." And he says, "From the day that I was born until now." What is that supposed to mean? I can exempt the entire world from judgment. from the day I was born until now. Sukah 45. What does this mean? How can I do that? How can I exempt everybody from the day I was created till now? So it's very hard to understand this what does he mean? So the S shalom of bells once said and it also says in other places in other I saw he said something very very powerful. He says this follows the pattern of rib. How can he exempt everybody from judgment? Remember, he's the one who says that you can do something on Shabas even if it's going to end up being something forbidden like making a groove as long as there was no intent. I should just add if you know for sure there's going to be a groove even says you're not allowed. That's called but if you're not sure and you have no intent it's fine. So rip is teaching us something. Whenever the internal doesn't connect to the external according to it's not the real deal. I may do something on the outside, but if my soul is not there, my consciousness is not there, my pinus is not there, Ripshiman says, I don't even attribute it to you. That's why he's looking at the Romans and he's like, their soul is not there. They couldn't care less about you. They happen to be autocrat, they happen to be technocrats. They're good builders. They have big appetites. They're a bunch of glutton fessers and they're good at it. That's it. Don't do with them. That's his po that's his point. So even on Shabas the external if it's not connected to the internal it's not really your thing. There's a groove but it's like the groove happened automatically. If there's a rain and there's a groove it's my fault. It it's not connected to me. Why? I wasn't interested in it. Ribshim wants to know where's your passion? Where's your heart? Where's your soul? If so comes Ripshima and says I can exempt the whole world from judgment. You know why? Because here comes the profound idea of rip and that is when somebody sins when somebody does the wrong thing how much of their soul is present in that we all know the famous statement of he says person doesn't sin unless a temporary spirit of insanity went into them. What is that supposed to mean? Everybody went crazy. What he meant to say is that you always have to ask when somebody's doing something in what state of mind are they? How present are they? Are they in touch with their own life force and energy? So, I'm telling you a rule. There was never a person who sinned if that's funny. If the person didn't lose insanity, we call it in English temporary insanity. What does that mean? What it means is when a person is fully in touch with themselves, there is so much selfrespect. There's self-awareness. Yeah. I know with myself, for example, I have an issue with binging. It used to be much worse, but I still struggle with it from time to time. Okay? And I realized, right, there's a book somebody once told me to read. I forgot exactly the name, but it's something like if you're going to go to the refrigerator, at least pull over a chair and watch. Meaning don't just do it spont spontaneously. Watch what you're doing. Now it's not easy because the doesn't want you to watch. It just wants to blind you and numb you. But if you have the courage to say, "Okay, eat whatever you want, but just watch it happen." Like just watch what's happening. That's a very very powerful moment because it's a moment of awareness. And then I noticed something very very powerful. And that is at such a moment I was not in touch and I certainly did not have respect for my own life force and energy. When you have real respect for your life force and energy, you say no to yourself not because you don't like yourself. On the contrary, you don't want to do something and engage in something that will dull your creativity, that will dull your life force. Why would I want to ingest something or digest something or do something or say something or engage in a pattern that's actually going to put my soul to sleep? The answer is if I want to put my soul to sleep, it's because I'm in pain. There's something uncomfortable and yeah, I want to go to sleep. Somebody once said, "What's the definition of consciousness?" It's the annoying time between naps, right? So between one nap and another nap, I got to deal with consciousness. So now I do whatever I can to deal with consciousness. But when I'm in touch with my soul, why would I want to put it to sleep? Why would I want to eat something that for the next 2 hours or 3 hours or 6 hours the sugar is going to be stuck in my system? I won't be able to think straight. I won't be able to feel fully. I'll be in a much more compromised state of existence. So if I don't like my state of existence, yeah, I'm happy about that. Just dull it, just numb it. I going I just I'm always I want to go to sleep. But if a person respects their life force and energy, so then something that really is going to obstruct it and not going to allow me to live fully, live presently, it gets eliminated from my schedule. The same is true with relationships that are toxic, with conversations, with with anything I'm engaged in in thought, words, behaviors. You have to ask yourself, is this dulling my life force and energy, or is this enhancing my life force and energy? In other words, in a moment when you felt like you were the best version of yourself, in a moment when you felt alive, we spoke last week about the open heart, the closed heart. In a moment when your heart was open, is this something that I will embrace at the moment? And I, you know, says, "No, it's a I became disconnected from me. I don't know who I am. I'm disassociated from me. I'm just in a rut. I'm in a bad mood. I'm overwhelmed. I'm anxious. I'm exhausted. Whatever. I'm tired. It's just too much going on. So I distract myself. That's what it means is this temporary insanity. So if this is the case says basically every sin is a how much do people really have before they sin. How much if you really sat for a half an hour, you meditated, you breathed, you came back to yourself, you think you're going to do it. I'm doing it. But who's doing it? That my external hands are doing it. The part of me that's so distracted, the part of me that learned to dispassociate for myself is doing it. So therefore, I can exempt the whole world from judgment says is not trying to say people should do it, but he's trying to say it's so disconnected from the person. So doesn't attribute it to the person. He says it's a I think it was huh. Yeah. Yeah. It's very hard to find. It's very hard to find. You never saw a Jew coming to Schul and saying, you know, I'm sponsoring the Kdesh Shabas. You say, why? He said, did I do a sin this week? Wow. Monday night it was galdic. I sinned like I never before. I'm sponsoring our kdesh. Right. Why not? He doesn't tell anybody. He's guilty. He's already in therapy because of it. Somebody once said the definition of a Jew is that he feels guilty. And if not, he's in therapy for not feeling guilty. So the bottom line is it's so difficult. Why is he not sponsoring? Even if he's doing it, it's with a half heart and he has a mut and he has a conscience and he has to hide from this one and this one. There's no openness over there. And the reason there's no openness over there because there's a tortured element. Even in the sin, it's a and the person knows it. Even if they're just quieting it down again and again and again, we create mechanisms to quiet it down, but it doesn't help. Ultimately, it resurfaces. There was an alcoholic. I once knew. So he used to say uh people drink he was talking about himself. He says people drink because they want to drown their sorrow. They don't realize that sorrow floats. So I numb it this way. I numb it this way. I numb it this way. But it comes back to the surface. Comes Rabbi Aka Ager. Rabbi Aka Ager was one of the great great sages in Poland in the 18th century. And he has a commentary on a on this he says I could exempt everybody from judgment. He says look inn look innapter 16 is a commentary on bynavi already by one of the early sages. It's called it's an amazing commentary on there he says something says something quite incredible. Take a look the second to the last source says a direct quote from says from this you know that a Jew will never see the face of gehenna will never see the face of purgatory. So you're all looking at me, Rabbi Yway, nobody told this to me in seventh grade. Why didn't you tell this to me and life would have maybe been a little happier? Okay, never too late. It's never too late. Says, what does that mean really? Didn't believe in in reward and punishment. It's like one of the fundamentals of Judaism. Actions have consequences, positive and forbid otherwise. But that's what he says. No Jew is going to see the face of purgatory and he continues let me give you a metaphor to explain myself says there was a king flesh and blood and he had a barren field means it was a field but it was infertile it was incapable it was field nothing was happening no growth Daisy like a barren barren very very lowquality field that could not produce some people came along and rented it for 10 they rented it they went then they rented they wanted a lease this field for 10 kurin of wheat a year they thought you know it's like a piece of real estate that has to be gutted you have to work so much. You can get it for a cheaper price. People do it all the way all the time. Some form of short sales they thought with 10 kurim which is a nice amount of wheat but not for such a field. They rented it and they'll be able hopefully to get the return and even more. And they worked hard means they fertilized it. They plowed it. They word it watered it. They weeded it. They took away all the weeds like all the bacteria and the weeds that you have to weed out a a field from. They yielded only one C of wheat the whole year. They pay 10. They paid 10. They thought they'll get 11, 12, 13. They yielded only one. So it's like I gave you It's like I gave you $10 and I was hoping I'll get $20. All I got back was $1. In other words, they really lost on the deal significantly. What happened? The king comes back to them and says, "Maz, what is this? What happened?" They say to him, "Master, the king, you know the field that you gave us." The king is like, "What? What? What? What you one c of wheat? such a big field. So you give me one pound of wheat. I don't understand. I give you a thousand acres and you give me a couple of couple of kalas. Come on. They said, "King, you know the field you gave us. You know, all the years you grew nothing. Nothing came out. Not even one C of wheat, not one pound, nothing. Now we fertilized it. We took out the weeds and we watered it. We did it. And we have still not been able to yield more than one bundle of wheat the whole year. So in other words, in other words, I just I just have to correct myself. When I said they rented it for 10 c of a year, it meant the king gave them the field on the condition that they're going to give him 10 core of wheat. That's how they would pay. They would pay with part of the harvest. Le po they only had one cur. So there was a breach of contract. So he said, "What' you do? You made up 10. They don't have 10. They only have one." So they said, "You're right. We promised you 10. But when we took a look at the field, you have to realize that till we came along, you got nothing. At least now you're getting one core. So don't complain. Don't complain. It's not I It's not what we promised." True. But when you look at the quality of the field, any return you got is far above what you ever got before comes and says the Jewish people are going to come and say to God, master of the world, you know very well what type of field we were given. You know very well about the tempts us, that entices us. It says in we say it in he knows our inclination. He knows it. There's nothing that he doesn't know. Sometimes a person thinks I have such crazy things going on in me. You think God knows about it? Yeah, it's his. It's his. So what scripture is saying here? What is he saying here? Fascinating example. The king comes and says, "What's with the field? You didn't produce." They say, "Whoa, whoa, whoa, whoa, whoa." Relative to the field we got, what you got here was amazing. It was astounding. It was astonishing. And therefore, Shiman says, "I can exempt everybody from judgment." And Ra says, what did he mean? He meant this harvest. Because every person says, "One second when you look at the hardships of what a person is dealing with, the one core is a miracle. Is it perfect? It's not perfect. But the one is an incredible miracle. So you look at them, you say, "Wow, thank you for what you did. You're not punishing them for not giving the 10 kurim." So that's why says, "I don't think any Jew is going to face." Now this needs to be understood what is teaching us because people can misconstrue this and not really appreciate what is saying because I think it's so foundational when it comes to how we treat ourselves and how we come to treat others. Now people are a little bit afraid of this language because they think that this gives a leeway for people to be frivolous but it's really the other way around. This actually there's nothing that helps people grow spiritually, emotionally, physically and psychologically than this perspective. And that is when people begin having compassion and empathy for the internal struggles and wounds that cause people to live the way they live. That's the beginning of unpower unbelievable growth. is considered one of the greatest holy people in Jewish history. How is he the one who says it's not serious? What is this? Some liberal pop psychology left-wing spineless rabbi who doesn't believe in anything is saying this and the Gomorrah quotes it. I could exempt everybody from judgment. What is he trying to do? Says there's two ways of dealing with people. One is you look at the kitas, one is you look at the plas. It's a very different path. You look at the say you made a groove in the ground. I don't care what you were thinking. Actions speak louder than words. There's truth to that. Says, I know that. But if you want to understand how to create transformation, you must go beneath the surface. Always. If you don't go beneath the surface, you just say the field didn't produce the grain. I don't care why. What that that you said something you didn't do it out says that attitude is what keeps everybody in. You need to change that. You have to understand what is it that you have to understand that people should just be off the hook. That people shouldn't be responsible. That people shouldn't be accountable. that nobody has a that morality means nothing that there's no it actually means something much deeper it means that you could trust the internal soul of a person what it means to trust an internal soul is that if I could help a person go away from their externalities and uncover their true authentic nature you will have the most powerful glorious life saturated with truth, with authenticity, with morality, with holiness. But the only way you can do that is help people get in touch with their own inner life force and energy. The only way I can do that is if I could distinguish between that which is external, that which is temporary insanity, that which is coming as a result of there are internal struggles that I'm dealing with that yes cause my field to produce very very little and then appreciate not only the results but the work that's involved in those results. Somebody literally just sent me an article yesterday just yesterday and they said I think you should read this. So I was reading it and I was thinking like what am I supposed to do with this? But now as I was talking I guess it's by Divine Providence. A principal wrote this in an article not long ago in Mishbah magazine. the principal of a school and it happened very a long time ago and she said that it was the first day of school and Rifka a first grader six years old comes into the school and she says she just had this light about her there was such aite and she says you know that girl and she I just felt so much love towards her and I felt ah it's going to be such a good year for her and I was looking forward to get to know her and the first few days were really really amazing and then she says the school became so big that year and I was a principal that the only kids I was seeing in the office were the kids who were thrown out of the classroom and I couldn't really connect with her because she was in the classroom in middle of the year she got up as a new teacher Mrs. whiner who was coming out of seminary so she was young and after a few days she started to complain about Rifka and the principal says I was surprised because her name is Plloitz Mrs Powitz I was surprised because I never nobody complained about it and I thought you know she's an inexperienced teacher and it's a little hard for her and there's 25 or 30 girls in the class so you know it's it's hard so I was just reassuring her it's not a big deal kids act up but then it was she was it was getting worse and she's complaining and complaining complaining and and And I I go to check on her and it looks everything looks normal and then the teacher comes in one day and says something is strange. This girl sits at her desk and suddenly she'll just start crying just start crying like sobbing but when somebody looks she's not crying anymore and she does this constantly and then at other points she'll just start giggling on top of her lungs. Something is off. And uh so she says, "I I asked the social worker to look at her." She says, "Yeah, it doesn't look like she doesn't have ADHD. It doesn't look anything out of the us." And then we decide, you know what? She's probably looking for negative attention. She wants negative attention. So don't give it to her. Just ignore her. She says, "This was my brilliance. Just ignore her. Just don't give her negative." And then the teacher is complaining, getting worse and worse and worse, and it's impossible. Disrupting the class. She starts giggling loud and all the girls look at her and then she's quiet and she so she says I come in and I decided I have to call the mother and I call the mother and the mother says no there's nothing wrong in the house everything is perfect I'm very surprised she's so well behaved in the house and it's continuing so she goes into the classroom and she says you know we have a girl who really doesn't belong here because it's too hard for her and it's hard for everybody else so we're going to ask her to take a break from school Rifka please come with me. And uh Rifka stands up. She's holding back tears and the principal says, "I thought I'll send her home for two days and everything will be fine." And she did that. But then Rifka tells her mother she's not going back to school. Then she offers her a huge prize and she comes back. But she says, "After that, I saw she lost her spark. I saw that wasn't there anymore." But you know what? She was well behaved in class and Mrs. Winer stopped complaining. You know where this is going. She says fif around 15 years passed, close to 15 years. She was in a supermarket and she sees a girl, an older girl already. And she says hi. She recognizes her. This is Rifka. And she sees that she's not just bashful like a regular student. When you meet your principal, you know, 10, 15 years later, you're always a little shy. It was a little extra. So she says, "Hi, how are you? How have you been?" "Fine." And then she looks at me, the principal says, "Mrs. Pearllwood says," she looks at me, she says, "Can I speak to you for a few moments?" She says, "Of course." She has to be private. Come into my car. They go into the car in the parking lot. She says, she looks at me and she says, "You were the principal of the school. Why? Why?" She says, "Why? What? Why? Why did you behave the way you behaved?" She says, "How did I behave? and she reminds her the story and then the girl says to her, "Let me tell you what really happened." What really happened was right before the school began, a first cousin of mine, an older boy, was coming over to the house and he gave me crazy attention and he would buy me Nash and he he groomed me and uh at the end of the summer he started to do things that were inappropriate to me. I was so excited that school is starting because I'm not going to be home. So I came in so excited. This will be my grenade and my refuge from this person. And then he came to me after school once and he said if you say a word I'm going to murder you. If you say anything to your father or mother I will kill you. And she says, "And the next chapter of my life was pure gehennam coercion constantly violating the most sacred parts of a little girl. And I couldn't tell my father and mother." He warned me. And I was so hoping that I'm going to make trouble in class. So the principal and teacher will get to know me and they'll see something is wrong and you'll dig and find out. And all you did was say, "I want negative attention and send me home." And the torture did not cease and I'm still trying to heal from insanity. From insanity. This is what the principal says. The conversation with this girl and she says, "I've been sobbing since. I can't sleep at night because it's all my fault. It's all my fault I did this. I didn't do it but I ignored the issue. And she said I at the end of the whole conversation I asked her I said can I ask you forgiveness for this? She thought she'll say I can't forgive you. She said I forgive you. I forgive the teacher. However, make sure this you're still in make sure this doesn't happen to other people. That's basically the thrust of a long article with more details. But you read this so a person could dismiss it and say yeah this happens once in a while. It's a crazy crazy story. What is teaching us is that this is the story of people's lives in billions of different ways. It's not always so dramatic and heinous and criminal criminal activity that too. That too, plenty of that. But what happens is whenever a person begins going away from the external to going into the eternal, everything changes. And when you can really appreciate that in yourself, you can actually grow much more. There was somebody once in one of the classes who said that, you know, when you talk about these things, you give people a leeway to sin because they have no choice. It's always something happened, something happened, something happened. No, I don't care what happened. Be a man, be a woman, take responsibility for your life. Sounds very promising. People are afraid to go here because we're afraid of our emotions. And the reason I'm afraid we're afraid of our emotions is what's going to happen if they come out. And people are afraid of people's emotions come out. Yeah. My wife told me, she was talking to somebody and told this to somebody yesterday. They said, you know, if my emotions come out, maybe I'll get divorced and maybe I won't be religious anymore. So I told him, I said, Estie, wow, look at this. We don't really believe sometimes in God. We think that if the real emotions come out, God is not on the other side. Your divine soul is not on the other side. It's like if people's emotions come out, they're going to become the most heinous criminals because now I'm scared. I'm repressed. I don't know what I'm feeling. I just do the right thing and that's it. If I start feeling, oh my god, I'm going to become a monster. Comes says you don't understand. You have to understand epimmius. You have to know what's on the other side. You are as good as it gets. You are divine. You are sacred. You are holy. You're gorgeous physically, emotionally, spiritually. You don't get it. Let yourself be real. And then you will touch your infinite light. Ah. You say, "Look at this field. How lousy it is, how dysfunctional it is. Can you appreciate what people are dealing with?" So you say, "They're not dealing with anything. They're not dealing with anything." Right? That's what she said about this girl. She's not dealing with anything. Come on. It's the best generation ever. What? You in a holocaust? You were in a camp. You don't have what to eat. Bunch of spoiled teenagers. Their greatest crisis is that there was no sushi last night for dinner. And you don't give them permission to use the car. And now they're upset at you for eternity. And it's very easy to put a generation in a box and say everybody is just a bunch of spoiled brats. Comes and says, "Wow, why are you so afraid of your pineas? Why why are we so afraid?" On Sunday, they have a coach Manakim show from Lakewood, you know, and coach Manakim Burnfield. So they had this week Steven Terrell, who's transformative touch therapy, te transformative touch therapy. What is it called? TEB. Yeah, I I forgot the acronym. Uh, anybody knows TB? Huh? What's the acronym? Something with touch therapy. It's very interesting. And he developed it. Steven Terrell. So, uh, so Arshapes asks him, he says, so so Steven Terrell is basically the idea that you have to just sit with people and create a space of regulation and safety without talking. Just real radical acceptance. and he touches certain parts where there's stored a lot of resistance and fear of relationship so people can open up. It's a very very interesting method. He's a very very humble human being. Brilliant man. My wife was a student of his and uh she learned the method and uh and he's really a very very special person. Not Jewish really but but very moral very sensitive. So Arshap said what's this whole thing with safety and regulation? all our parents and grandparents. Nobody spoke about this. Everybody just said, "Do the right thing and do what God wants and I don't care what you're feeling and what you're not feeling and so forth and yeah, and you moved on and wasn't everything much better. Now you have this whole focus and everybody's so sensitive and uh Steven looks at him and says, "Thank God that we're so much more sensitive. Thank God we can actually let people heal emotionally and be in a real relationship." A woman asks him, uh, do you pray for your patients when you sit with them? He looks at her, he says, I'm praying for you right now. I'm praying for you right now as I'm talking to you. So, so Asha says, so he tells us to, "Thank God people can hear." So, he tells Raash, he says, "I saw when you asked the question, you almost asked it with nostalgia." Like the old way of ignoring emotions seemed so much holier and better. Why do you have so much nostalgia to that? It was a good question. Like it looks like you identify with that. Like almost you want to be part of that and you're like you're you're afraid. He says, 'Yeah, cuz I'm afraid. Says, 'What are you afraid of? I'm afraid that once you go into the world of emotions, it's an endless cycle and super duper looper of chaos and more chaos and more chaos and more chaos. And uh he looks at him and says, "Yeah, wow, you're so afraid. You are so afraid. Like look what's happening. I am afraid of my internal mechanism because there's a deep message that if I learn about it, what's going to happen? The boogie monster, the the evil heinous criminal is going to come out. It's such a deep deep deep resistance to be able to really really appreciate the truth of who says you could look at all that's going on but I can exempt people from and tell you not because I'm trying to encourage people to do the wrong thing but I want to help people see the internal pain that brought them to where they are today, which is causing me myus and not allowing me to live with an open heart. And the fact is that people who are not scared of this and do this life is transformed in incredible incredible ways. You know the story of the when he came to the east side after the war. So he didn't have a minion. So he sent his son Albasham who later succeeded him to go get a minion of this a Jew outside. So he saw a Jew and he asked him if he can come in Friday night to Davin the above it was like 194647 and he says oh thank you the guy says by the way I was a balt I could I could be the kazin also he puts him the kazin and he daved beautifully and says then he said please come every shabas and he became a fixed a feature there one shabas he wasn't there so he tells his son go out was the near central park maybe you could find him maybe as it's shabas morning a bunch of Jews there. Maybe you can invite him. So he goes out with somebody else and he's sitting in Central Park Shabas morning with a with a cigar smoking reading a newspaper. So he doesn't even talk to him. He goes back and he tells his father unfortunately our is smoking on Shabas in the park. So he says his father the says he says he's not smoking. He says father you're a nice man and it's nice to be Muhammad but I saw Okay. His father is in La La Land. You know, you want to be this sweet little rebine, but I'm just telling you the fact he's smoking on Shabbas in the park. He says, "You think I'm lying? Well, I'm making up a story. You think I wanted to?" He's not smoking. The Nazi is smoking. The Nazi is smoking. Go call him. Tell him that the B is waiting for him. We need him as a kazin. He says, "Father, you're going to make him a kazin in shul." A guy who just finished smoking. He said, "I told you the Nazi is smoking. He's not smoking. He never smoked. He's never going to smoke. Tell him I'm waiting for him." And he brings him in. And he's dominating there. It's a crazy story. Around 40 around passed away 2000ish of I think Sam 2001 of Sam. Huh? Okay. Also from Ottawa with the also similar story. Yeah from Ottawa. Anyway decades decades passed decades pass and he tells his son. He was already an older man. I want to go on. So he says you haven't been going to Shvraas and he was older weaker. says this one I have to go. They come to and says is withh with children and grandchildren and the comes and he greets him puts him at the table when they go home he tells you you see this man you know him he says I don't know him he says he was our cousin in the old days 1946 47 he says he says yeah he looks at him he says you see I was right the Nazi was smoking not You see, you see, if I would have listened to you, we wouldn't be here today. This is so powerful in life because it's not only it's true about Holocaust survivors. Of course, it's true about Holocaust survivors, but it's really true about every single person. Every single person. And it begins with yourself. When I look at different drives and motivations and things I engage in and sometimes they're inappropriate and sometimes I lose myself and I always have to ask myself a question. Wow, what just happened inside of me? What am I scared of? Why am I disassociating? Sometimes we get into these bad moods and we feel like we have to disconnect from people. There's a reason for it. I could say I'm such a selfish person. You could say that and you're done. You could say something else. I'm not a selfish person. I'm actually a divine flow of I'm not a selfish person. But something just happened. I got scared. I got uptight. I felt like I have to numb myself. I feel I can't be in this relationship because you're not safe. There's a reason I feel unsafe. So I could just say, "Hey, come on. Come on. Be a man. Be an adult. Stop. Grow up." But you know what happens? I could tell myself to grow up. But the part of me that's frightened doesn't grow up with that. So when I just say, "Grow up. Grow up. Grow It's like calling a 2-year-old screaming at you too old. Grow up, you baby. And you know what happens? 50 years old, he's still a baby. When you don't know how to be a baby when you're two, you don't know how to be an adult when you're 50. Forgive me. Some of us, there's a part that's still two years old. Yeah. And if I scream at it, grow up. He's going to do anything but grow up. Steven Terrell says, "Nobody ever changed by somebody telling them how wrong they are. by somebody guilting them and shaming them and telling them I never saw anybody change like that. People change by creating regulated safety around them and inside of them. So that should actually be able to feel what is happening and then slowly slowly appreciate it, embrace it, acknowledge it like does and then say you could release it or at least even if you can't release it, you can identify it and then make choices not for myus but from my deeper and more authentic place. There was a therapist here in Muny who told me that he was dealing with a younger man, a really good guy. And unfortunately, you'll forgive me, unfortunately, he had a nice family, a beautiful wife, and beautiful children, and a good guy, prominent person, really good guy. But he had a crazy addiction to go to clubs and do very very inappropriate things which betrayed his marriage. And he really hated it. He hated himself for it. He push hated himself. And he went to Rabonim and he went to good people and everyone people said learn this and learn that and dav this and this whatever people give different which were all good things and you could do chu and do chu nothing helped years years nothing helped and uh and he he was push he didn't want to but then he was overtaken by this crazy temptation and he just lost it and he did what he did and and he would regret it and he was basically living a double life, mamaish a double life and it was torture for him because he was also he was like a good guy like there was an innocence in him that he was himself destroying and he realized it's destroying his marriage. It's affecting the kids because kids feel right away when a marriage is dysfunctional. They feel they just feel it in the ear you know they they also start acting out they manifest the broken parts of their parents. It's I mean that's a truth you know even if we don't like to hear it and uh so this therapist told me he started to deal with them on a much deeper deeper level and he thank God there's different healing modalities that God gave our generation for people to be able to find deeper things inside of them and sadly this person found out that as a child somebody very close in the family his own father did very very very inappropriate things to him and what What happens is the pain is so deep that our system relegates it to the subconscious and we don't have a memory of it. People don't always remember things that happened because it's too painful. So part of the survival mechanism is it never happened. It never happened because to say it happened means you don't have a father. Means you don't have a mother who protected you from your father. And connection is so important. I would rather tell myself I'm crazy. I'm a weirdo for for not feeling comfortable with my father. My father's rather than seeing the truth. That's what our system does. It's a it's a pure survival mechanism. Pure survival mechanism. And when he found that out, it literally changed his entire life. Huh? Oh, very good. So, it shattered everything. And from that shattering, he began healing. A tremendous healing process. And I want to show you what happened. If he would have not known this, who was he blaming the whole time? himself. I'm so sick. I'm such a sick I have a beautiful wife. I have a gorgeous, wonderful takas. He's He's a great guy. She's a great person. Look how sick I am. Look how evil I am. What happens when he thinks that he's evil? He's more more more embarrassed with himself. He has to run away more from the shame. This kid at four years old developed a sense of himself that he's the most shameful, embarrassing human being in the world. He doesn't even deserve for his father to treat him with dignity. And never mind if he had a little bit enjoyment because the body is interesting. So now he even blames himself and he couldn't even have a memory because his father had to remain a good guy. So think what that did to his self-image and he doesn't even know it. And he's running away from this shame and his wife probably wants a real relationship and she's triggering those parts. He has to run away from her and go to a club because in a club you don't need any real relationship. You know what happened when he found about found out about this? He found out one thing. There is a self pre the abuse and that self is actually the most beautiful beautiful self in the world who wants to be the closest to his wife and wants his wife to be the closest to him and the relationship is the most important thing to him and he's a beautiful wonderful good guy. He has a diba monster that was implanted him at four years old for years and he never found out about it. his whole life went cuckoo and he blamed himself for the first time in his life. He could say I'm struggling with something crazy but it's actually not me. There is a me pus. There is an I. There's a pimus. That's a mal. Wow. The moment you know this checkmate for the kipa. Now I could choose. Am I going to live in my shell and my husk or am I going to live with my pure self? I'm not saying it's right away easy because if this is my pattern for 40, 50, 60 years, my neural pathways are going to go here. But there's a beginning of a weirdness. So now you could say you're going to ganim next time. says, "We have a much more powerful approach." When he says a Jew doesn't go to geanim, you know what he wants to do? He doesn't want to get rid of the gehennam. He wants to get rid of the reason you would ever send anybody to gehennam. That's much more powerful. Saying there's no gehenner. I want to help people understand that their struggles with their evil and their negativity and their numbing and their anger and their anxiety and their disassociation and their disconnection and even their immorality. All that actually has nothing to do with their true self. Nothing to do with their true self. I could show it to them. Look at the field that you're dealing with. This field is an abused field. This field is barren. This field is infertile. This field has been crushed. This field is not ready to grow. You with both hands tied behind your back with an amputated heart, the shell of a person, and you still managing to produce one c of wheat a year. Wow. Wow. Wow. above it says this Jew was all his whole family was sent into the gas chambers and he walks into shul and he wants to dive in and hear his voice and say wow this is crazy stuff if you look at some of the hostages that was one of the hostages that went out recently and he said that in the hostage he started to make brahas on food in captivity the little food that kamas gave him he made a braha he grew up without blessings. So they asked him, "How did you know what blessing to make?" So he said they show some times would show them TV. They would put on Israeli TV. And there was some food show in Tel Aviv. And it was interesting that Jew didn't know there was a Jew on the food show and he was a Jew who made brahas. So he took a piece of food. It was a cookie or whatever it was and he made burus. So I heard a blessing. So from then every morsel of food even when they gave me water he didn't know he took the water said and he drank the water a vegetable a fruit everything was would have a field day with this story his mazinus so he's in a tunnel by kamas every reason in the world to strip himself from the last vestage of faith He decides he has to make on everything. So says whenever you go to the pineas if you help people liberate themselves from the rage from the pain from the agony from the torture you'll see you know why they won't go to ganim because all the things that need that require cleansing they're ready to shed this is all like a debuk I'm ready to shed it now may be very deep so I have to go deeper I have to go deeper says with me lifter is I came back from a little while ago. So in the airport I needed a lift back to Miy. So I saw Rab fry waxman also in the airport. So I asked him if somebody's coming to build. He says yeah one of the bakim from the yeshiva one of the guys one of the guys working picking one of the guys in the yeshiva is going to pick him up. So I got a lift. Yeah. So on the way we're talking about education how he deals with bakim and different struggles and this. So he said, "I tell my boys Amisa that there was a there was a a couple in a zoo. They ran a zoo and the problem is they couldn't get a leopard from Africa anymore. There were no leopards available, $200,000, but they needed a leopard. There was an attraction and you need a male and female. So they hired a couple, a man and a woman, who needed Parnosa. And they said early in the morning you got to get dressed up as a leopard and crawl around all day and growl and look at each other and get upset and don't get upset and then come again it's a tug but your lepards remember late at night when everybody leaves you can go back to be human but this is a job anyway. So, it's a Cavaldic attraction because these leopards are really, you know, they're interesting leopards and they really had it out with I mean, they really, you know, didn't get along that well. So, it worked well. And uh and at some point they got bored one day. They got bored one day. They decided they're going to have a conversation. So, she's like the female leper is like, "Yank, yank, how you doing?" And little did they know that there was a visitor in the zoo that was at the side of the gate looking and he er now they were there already a year a year as leopards. So this person was smart. He realized this is all a sham. It's a sham. He runs to the he says you're a gamoth. You're a thief. I want my money back. I'm going to expose you in the whole world. He says why am I a thief? I'm not leopards. These are humans. He says, "Prove it." He said, "I heard her say." He says, "Give me a break. For a year, they didn't say a word. Once she said a couple of words, it makes her a human being. Come on." A whole year. She was quiet as a leopard. Once she says a couple of words, that's more powerful. Get out of here. We all laugh. Why? Isn't that true? Logically, it's true. But be is not right. Rabbi Waxman is right. The one word that she says proves that a whole year was a game. It's not the other way around. So he said bakim they look at their lowest moment and that's how they judge themselves. No, look at your highest moment. Look at the moment when you were the best version of yourself. That's how you look at yourself. You say but a whole year I was a loser. Okay. But how does a leopard come to save us? How? If you're essentially a leopard, you never save us. You just go. That means you're a human being. Just a whole year. You were camouflaged as a leopard. That's how you have to look at yourself. We do the other way around. I must be an animal, a wild, undomemesticated beast. That's not the way to look. That's what Rshiman teaches. So now let's finish here with the last source where brings it all together. There's a called the Benra somebody who steals meat and wine and he's a glutton and the Tyra says you bring him to court and he's rebellious and you stone him. So the says you stone a kid for drinking for it doesn't make sense. So it says no the Tyra is predicting what his future is going to be. He's going to end up being a thief and a murderer. So just kill him now before he kills the whole town. He's going to end up being a arch terrorist. That's what the Gomorrah says. So take a look at source source ones meat and drinks like a glutton wine from Italy and that's why you kill him. Who ever heard of that? says it never happened. It never will happen. The whole is an exercise in understanding what brings people to certain behaviors. It's never a story that ever happened. It's never a story that's going to happen. How does know it's never going to happen. But this is the same when you say kill him now because he's going to end up being who knows what and there's no hope for him. So you save for sure. It's like you see a monster as a baby. There's no say there's no such a thing. No such a thing. No hope. The moment you know the and you realize every of course there's hope. So now when it comes to which is the of this was the gift he gave to the Jewish people. It's not just a great man. This gift which is expressed as the essence of pimius is the pimus of which is the pimus of the shim was the one who revealed that every sin is really you always have to ask what's the field I was given in life look at all of the properties of the field see what it produced understand the depth of what's going on and then you'll See that when you look at that level, you can cleanse everybody from thinking that they're in geanim, they belong in gehennam, they deserve gehenn because you actually let them let go of layers and layers and layers and their true eternal flame shines forever. That's the torches of fire of he kindled and revealed that fire in every soul. Have a wonderful day and a happy. Yeah. Basically, basically when he looked at, he looked at the outside, not at the he didn't understand that Ysef has a whole different internal mission. And it wasn't negative. It wasn't negative. On the contrary, Ysef had a mission that none of the brothers had. So Shim was fighting him. So the tick of that was to go to the Plymouth and see the truth of Ysef. And that's why he went to the pit. I forgot he went to the mayan in the cave 12 years. That transformation it happened in the cave not before the cave. In the cave, it was there before but but in the cave much more. And it says that in the cave the Tanya says that in the cave he developed most secrets of that went through like a rebirth. It's almost he goes back into a womb of the earth where we come from the earth and he's in the earth literally for 12 years and he comes out rebirth. It's a whole new person. Yeah. And the word shim is the word. Seeing is the physical. I can't see spiritual. Hearing is detecting things that are not so tangible and concrete. Sound waves. For thousands of years, we didn't have a way of concretizing them. Also means to understand like I hear you. So Shmeia is tuning in to what's happening on the inside, not just on the outside. You got it. Yeah. Yeah. Thank you. I I I forgot to bring it together. Huh. That's also Yeah. Yeah. Yeah. The deagle says that the deagle. No, the BMP was the same. SW like yeah. Very good. This class is brought to you by the yeshiva.net. Please help us continue the classes. Make even a small contribution at ww.theshiva.net/donate.