When I Experience Shabbos Daily, I Can Absorb the Light of Full Day of Shabbos

Okay. So, good morning everybody. Welcome. I think I could say welcome back, right? After two years, you could say welcome back. Thrilled to see everybody. The faces that we have seen on Zoom and the faces that we haven't seen on Zoom. Remember was in a cave for uh 12 years and then it was time to come out of the cave. [laughter] So uh Barak Hashem were out of the cave and it's great to see everybody. We uh we had this Shia the Shia got interrupted exactly a little more than two years ago right Purim time when Corona swept the world and uh we went right on to Zoom a few days later Barashem were back here. So Shakanu is manaz welcome everybody. I want to thank the schul for giving us this space here because 20 downstairs our old place became a little small. So graciously they gave us this room prime real estate as they say in the market the blazer shiner and shiner and the whole staff of the sh I want to thank no freed he's not here today for the technological uh concoctions here that are very sophisticated and uh Isaac for the copies. So thank you and welcome everybody. Okay. So as we announced this year will be now Monday, Tuesday and Thursday 7:45 till 8:30. So this week is uh paras. Parious emmer outside of I think and will become united in mat till then every shabas is a different para because of course the last day of pes in it was and over here was pes so they could read the para and we had to delay it a shabas so this week is paras in besides that this year is this year is a schmita year the whole year the whole year is called the year of shabas the year of shabas the year of rest and paras bahar deals with the laws of so and it's also next week here so therefore we're going to start today a mimer from parish bahar which we're going to continue bashm next week because it's a longer mimer and it's really one of the main Chabas one of the one of the big my about chabas this might so please turn to parah pageu 81 81 column one if you have the copies you should be good if you have the safer it's me olive column one or 81 on top of the page the first column this is actually a m that begins On the last p of the para the final last p of paras is you should keep my shabases and you should have awe of my mikdash of my holy sanctuary as I said that's the culmination of paras all of its 56 this balatana said in the year token olive tk would mean we don't have to give the English date so I'll give it 1811k olive is 1811 okay [snorts] so let's begin you found it yeah I just want to mention the fact that I have here my mhammed who I sat by in second grade he taught me in second great Rabbi Harovitz. So, it's a little uh interesting cuz I sat in second grade learning by him and now he's sitting here is in front. Okay. Uh he taught well. Okay. We'll see. We'll see uh what comes out. I also want to give it up a blessing for his procedure today for the wordai is in the plural. It could have said you should keep my shabas but he says shabsy shabsy is at least two plural my shabosim you should keep. There's one shabas every week there's another shabas. So it says it could have also said it refers to every week but here the says my shabases my shabosim you should keep that's at least two is plural is at least two why why does the say this so the explains this is an intimation to what kazal say said in the name of getting ready for the day of it's a very famous if [snorts] the Jews would only observe two according to in other words in the ideal fashion the way you have to observe Shabas they would immediately be redeemed so's words notes. So the bal says that's why it says it's not just talking about observing shabas that would be every shabas but it's also intimating what says in make sure to keep the two which of course begs the question why two not one and why two not three I mean once you're going above one I can understand you say if Jews keep shabas there's something so powerful about it But he says two shabasim says on a deeper level it doesn't mean two shabasim one week and another week. means [clears throat] shabas in every shabas there's two shabas right that's a classic way that would explain something because you really have to understand why if they keep two shabasim will they be redeemed why two shabasim why shabasl so he says the answer is the two the question is the answer because there's two shabasim in every chabas there's two shabases in every shabas there's two dimensions there's two dimensions there's two aspects of shabas is within Shabas. This is hinted to in the P that we say on Shabas and Masabas. It speaks about the carbon the the the offerings that were brought on Shabas. So the expression of the P is shabas to bring the of Shabas in Shabas. So he says there's Shabas Shab there's the Shabas you could have said bring Shabas. So discusses why it's a little bit of an awkward language. So he says because this shabas in this is based on what it says in zabas in every shabas is what's called shabas the lower dimension of shabas and shabas the higher dimension of shabas. So within Shabas itself there's shaboo that's why it says keep my shabases in Shabas itself one Shabas there's the lower dimension and the higher dimension of course means lower in Aramaic and means higher in Aramaic that's why it says plural this answers another says apparently there is a blatant contradiction in Shabas says and quotes him if they keep two Shabboses they would be redeemed in Shi as he says in the first chapter of Messiah's Tus in the beginning it says if the Jews would keep one Shabas the way they should Ben Msiah would come there's also a difference that in Bavi it says and ini it says Ben but it's the same concept so you could say it's an argument between the Bi and the Bali says we have to keep two and the says we have to keep one the Balatanya says it's not an argument you have to understand what two means because What it means is it's not a it's not a contradiction is one shabas but is saying one shabas in its totality. The bavi which was edited around 100 years after the shami is more specific. So he says it has to be two shabasim. In other words two shabbasim within one shabasar as mentioned above. This is the introduction. This is the introduction to explain the words. So now the bal says to understand is first of all what do we mean that there's two shabas in every asy says number two what's the connection to shabas of course so to understand this you have to understand what shabas is known when he says it's known what does it mean it's known means it's explained in the in the writings of or the great based on the z is known alias that shabas is the time of alias which means literally the time that the worlds go up the worlds ascend they experience an ascent what does this mean alias it's a very mystical mean the worlds go up shabas is the seventh day of the week which worlds go up there this but something about Shabas that the core of Shabas is that it's alias there's an aliyah there's an elevation in what does it even mean in there's an elevation means worlds universes that means not just our universe it means there's an elevation of the consciousness every level of consciousness is called a world you can have two people at the same table but they're in two worlds right we all know that right unfortunately sometimes you can have a husband and a wife around the table, but they're in two worlds. They're not in the same world. Physically, they're in the same planet. They're inhaling the oxygen of this planet, but you're in a different world. You say you're in a different world. What does it mean? You're in a different world. You're not in a different world. But you are in a different world. Two people are could be in a Why? My mood is different. My consciousness is different. My perspective is different. My attitude is different. Everybody knows what I'm talking about. Yeah. It's not always easy to get two people to live in the same world. It's uh it's hard work. Yeah. To get two people to live I'm not saying to live together just in the same world to live together is already a whole otherish but to live in the same world to see things that you see. So when you say it means on every level of consciousness every level of the world also the physical world there's an aliyah there's an ascent which is going to be explained. When you say this, it doesn't just mean somehow worlds ascend. It means everything that was experienced during the week is reexperienced on Shabas. That's what Alias means. It's not just Shabas the worlds go up, which we also have to understand what that means. It means that everything that was experienced during the week. In other words, as he says, all of a person's deeds and involvements and activities, everything they learned, he says two things means both things that we learned and things that we did. So, it's all elements of a person's involvement, the brain and the heart and actions. Everything that was experienced. Oh, good question. The zer says that from Shabas comes the blessing for the whole week, right? Even though the man didn't come down on Shabas but the blessing for the man came on Shabas so he blessed him with the man bless Shabas the man but the man didn't come down on Shabas so is that on Shabas was the source so yet on one level Shabas is the source and on another level Shabas is the culmination it's the source and it's the culmination that everything experiences an aliyah on chabas. So it's reexperienced on chabas. Yeah. Beautiful. Beautiful of writes. Why do we turn around after before? So in there's different reasons given. One reason is because the aim the people who were sitting shiva would come into shul and they would be in the backs. Everybody welcomed them and greeted them. There's of course the simple reason of welcoming Shabasa. so to speak, coming in from the back, you know, the queen. There's different explanations, but says this idea that when you go into Shabas, you could run into Shabas. You can escape into Shabas before msab when you accept Shabas, especially if you're dinging earlier. So, you turn around to take with you everything from the past. You don't just run into Shabas before you finish and you have been transported so to speak to the energy to the oasis of Shabasik says it's time to turn around and make sure you didn't leave anything behind. You know cuz in life sometimes people go into a new phase and you just want to amputate your past. It never happened. It never existed and it's a mistake because it comes back. You know everything it's part it's part of me. You can't amputate what's part of you. You know sometimes people it's hard people who are baluva or people who make transformations in their life like sometimes you say goodbye you know I don't know my mother I don't know my father I don't know my brothers I don't know my sisters but this wasn't a mistake God didn't make a mistake this is your family so and it something happens to a person because when I cut off part of me that part is cut off there's a certain me that's not there because it is who I am. So his point is that before you run into Shabas, you have to turn around and make sure you're taking everything with you. Here we see not only that, but that the whole Shabas is the aliyah of everything of Yeah. Wasn't it also connected each of the created what we call Kabala Shabas? Kabala Shabas is one of those later men hugim that became universal. It's an interesting thing because it's really a much later. It comes from the all the way till the regular which we call Shabas. You know is a poem. It's not old. It's a poem. I mean it's relatively old but uh relative to Jewish history. It was written by Al Kabitz al Kabitz who was a brother-in-law of the Ramach Rabisha Cordo the author of the pardis. He was murdered. He was murdered by a by an Arab infas and his name is Alabat and he wrote the poem based on the which is one of the most beautiful poems about Shabas and uh Alabat also wrote a cer called Manusvi on on Purim McGillis Esther and others he was a brother-in-law of the ramach so they were the ones that group Darizal's colleagues and students who created Kabala Shabas and one One of the things they did was that you begin with six righte and says each one was was introduced as corresponding to one day of the week. So that's when everything of the past Sunday goes up and everything from Monday and then the third one is Tuesday. So it's not just simple it's a whole reexperience of the week Sunday Monday Tuesday Wednesday Thursday is Friday and then is and when you finish you go to which is the seventh day obviously so it's all this concept that the mitzvah of the whole of my of the whole week is it ascends on shabas so it's reexperienced on chabas but in an elevated fashion that means sometimes there's an experience in life, right? What does it mean practically? Some every person life is lived twice. One is when the experience happens and one is when the experience is elevated into a particular context. And sometimes that is what liberates the experience because there's experience and there's interpretation of experience. We all know that, right? And that's the key. I can't I'm not in control of every experience but interpretation of experience is where a lot of healing happens hopefully. So what he's saying is shabas is the interpretation of experience. It's the aliyah of the experience. It's where you put it where you put it in your system in your life in the world. That's what means. Aliyah doesn't mean it physically goes up to the second floor to the third floor to the fourth floor. It means it's an opportunity to bring it all up to see it from a certain vantage point. When you see it from a certain vantage point, it could be elevated. And the same is true with everything in life. Everything needs an aliyah. Everything needs a re a re framing it. It's called in English they call it reframing it, right? Reframing it. The picture is the same picture, right? But when you get the wrong frame, it's going to ruin the whole living room. If you don't believe me, ask your wife. It's going to ruin the whole living room. You have to reframe it. The picture is the same picture, but the framing is essential. However, it can't really be subsumed and shabas. Why? It's impossible that the mo the essence of what happens during the weekday should be subsumed should be should be submerged included in chabas [snorts] there has to be a process in every day of the week there's the light of shabas the says in paras Shabas remember the day of Shabas which interpret doesn't only mean on Shabas. It means every day you should remember the day of Shabas. What that means is the Gmorra discusses how Shamai would uh when he would find uh Gmor and Bates we learned that you remember that Shamai when he would find a nice a nice piece of meat he would say this is for Shabas. Every day you have to think about chabas. Then the next day he would find a better piece of fish. He would say this is for chabas and he would eat the other one said the says in par that in Hebrew there's no name for the week for for the days of the week. In Hebrew there's no Sunday, Monday, Tuesday, Wednesday. Those are not Hebrew names obviously, right? Actually, it's the way we say it in Davening. In other words, this is the second day of the week leading up to Shabas. And the Ramban says that's how we're so today. Tomorrow is Shabas. And that's how that's how it is in what do you mean? Third third day since when? Third day since when? Since Eisenhower was elected. give context. The answer is Shabas all in context of Shabas. The Balata says it's not just a technical thing. You remember every day Shabas? No. But Shabas every day there's the light of Shabas because every day there's the light of Shabas. So that's what you're remembering every day. Every day the light of Shabas. What is this? This is the time of davening or the experience of dvening. What shabas does to the week does to the day. In other words, the light of shabas every day that's the time experience of ding. What's a real experience of davening that everything of a person's experience throughout the day is reinterpreted is reexperienced during dening. That's his his definition of we usually say is you know you get up and you say a few words you ask for what you need obviously that's MS but he's saying really is a time of aliyah it's the time that the person ascends what does it mean the person ascends doesn't mean I climb up on a ladder it means that a person takes everything everything from the past day depends which if it's chak it's from the previous night if it's if it's m and everything is is sublimated. It experiences a reinterpretation. It experiences an aliyah during Daven. It's brought upward. It's brought into alignment with the divine essence. Everything from and that's really what is a time of alignment. taking all my experiences of life and processing them or reprocessing them in in in a form of alignment of with with Hashem. That's why doning is called the Gmorra says in the were instituted instead of the carbon which is called inh literally means a carbon a burnt offering that was always brought consistently every day perpetually is called why is Because during the time of fill it's a time of what's the inner world of a person ascends during ding shabas ali shabas on shabas there's alias of shabas which is unique that's once a week but every day there's array of shabas during that's the shabas Once you have shabas every day of the week. So then all the davening of the weekdays with all the that was that was subsumed and the dvening now it can all become part of shabas. He was saying you can't have a direct aliyah of of into Shabas of all of Shabas. That can't happen. It has to go through the intermediary. What's the intermediary? To connect to Shabas every day. So in other words, Sunday has a little piece of Shabas. That's the dvening of Sunday. Monday has a little piece of Shabas. From the davening of Sunday, Monday, Tuesday, Wednesday, Thursday, and Friday is created Shabas. The davening of every day that's the Shabas of that day. when you have the accumulative energy of the six days. So then that creates the full day of Shabas, the full experience of Shabas which extends for the 24 hours of Shabas and then the whole experience of the week can go up and be into Shabas Mish because it first already went through a semi transformation during the Shabas within every day of the week which is the time of the day of the week. Y all the days. Very good. So just like in Shabas itself there's Shabas tat the Shabas there's a lower level a higher level. So within that itself you have the Shabas of every day of the week. It's still a mundane day but there's a Shabas there. And then there is the ultimate Shabas. In other words the day of Shabas. So when the worlds go up that means that sort of to say that elevation a different level on Shabas. Yeah. Yeah. Yeah. And that's going to be the theme of the mimer know this is so to speak ah yeah in other words the hours of dvening of every single day that becomes shabas that becomes shabas yeah which is not proper during the week our shabas can't be the right chabas Let's say it in the positive. [laughter] The positive is that when somebody during davening connects. So then the shabas is a different shabas. It's it's that the experience of shabas is is a deeper shabas because it's made up of of of of shabasim when the person didn't have that experience. So then as Alba says the the gulf between the and Shabas is so profound that there's no bridge to bring it all up. So it's almost like I come into Shabas but uh you know when you come into Shabas as a [snorts] without uh without context without experience without the right uh the right set you know a person could be transported into a great place but if there was no buildup there was no preparation I'm there but I can't really be there because I'm still in a different place. I'm actually there but it's a whole different experience. Huh? Right? That's the of Shabas. We should talk about Shabas. So he says every day dvening that's Shabas. That is the light of Shabas during that day. What does it mean? It's the light of Shabas. It has a similar experience to Shabas. That it's a time of complete alignment. It's taking everything all the and bringing it all up. So on a practical level it means that during the time of davening it's a time when a person so to speak lets go of their attachment to anything else outside of their dus of their oneness and all my experiences in life are given an opportunity to be able to be included in a deeper level of of oneness with hashem harmony and then the person goes out of dening into the weekday and then from all the donings comes Shabas. Well, he says all the and means all the deeds of a person. Hopefully, they're good deeds. If they're bad deeds, then we try to transform them into good deeds. That's what's called chuva. The emphasis here seems to be that the ding every day is what we prepare. Yeah. But he says during ding, right? during the davening. He says the once told a story that there was a who came to his father-in-law the previous known as he came from far I think it was in wars he was in wars in Poland and he went into theb to the rebay and he asked him if he could say if he could say so he said I came to the shabas So he said aime for him. He said aime for him. So right. So sometimes you can have shabas not on shabas. I came as shabas. Huh? Yeah. Which now brings us to a deeper question. What is this concept of alias? What does it mean to bring something up? What's the problem? Why not? If Hashem's glory, as the Pik says, fills the world. So, what are you bringing up? You're bringing up something because you don't like where it is, right? He said, "Let's elevate it. The says in par in the heaven above and in the earth below the zy says no space is devoid of him. So he brought three sources. One is one is then there's andthesis. Why did Hashem reveal himself to Moa from a thorn bush? Why from a thorn bush? a fire in a thorn bush to teach him that there's no space that's devoid of the even a lowly humble thorn bush that's full of thorns the is there also he could have used a tree he could have used a splendid tree could have used a fig tree a vine or not a tree at all he wanted to show him that even a snare which is like a it's it's prickly it stings you it's not a desirable place even there the is not only in the also in the but the point is So what's this whole concept in of or the aliyah of a person ascending in other words transporting something from one space to another space when this is the space to be here you're in the is here too that's the shil why do you want to be to where where you going to bring them what's missing where they If it would see it says what's not just a word in you have it in the shabas it's called which which intimates not just there's a carbon called but that shabas goes up is an aliyah for so to understand all of is it's first to give a about the descent of souls into the body into this world it's explained explained in many places in that the descent of the into this world is always it's in order to experience an aliyah a deeper ascent what does this mean it's known When you say that comes down, why does the nama come down? Every person has a soul and the soul descends into this world into a body. So it's a it's a serious descent. But it's the elevation that happens is tremendous. But don't think that means that before that it's not elevated and it has to come down to be elevated. You really have to understand what's Because if you would understand what a soul is, you have to understand what could be added to the soul by coming into this world. That's what he says. Even before they come down, the souls come down, they're extremely high. They're extremely lofty. The med says in Shab in the beginning, the expression is ascended into thought into Hashem's thought. What does it mean? The med says that seven things were. What does it mean? It ascended in thought that Hashem thought about it before. Obviously, if he created it, he thought about it. He says it means as follows. Even angels. The whole world is considered speech. It's considered thought. It says in The word of Hashem made heaven and the spirit the the spirit of his mouth or the ruach the energy of his mouth created all of its legions. The Mishna says in the world was created through 10 utterances. You read Hashem spoke he said let there be light. He said let there be a firmament. He said, "Let there be vegetation." He said, "Let there be galaxies. Let there be luminaries." He said, "That's all." When it comes to a soul, what does it say? He told take the metaphor of a person. A person speaks. We speak a lot. Some of us more than others fortunately or unfortunately. So he says the letters and the words that you speak are are completely insignificant relative to the very soul that produces these words. In other words, how many more words were unsaid relative to what was said, right? He says you can't even compare. As much as a person speaks, your capacity to speak, the nephes has a capacity to speak and speak beyond what a person imagines. So all the words that we articulate are a certain articulation. But how much do they capture of the entire navas or to put it differently? What is unsaid is much more than what's said. Right? I speak and speak and speak and speak. But what's not what's not said and what's the relationship between that which is said to that which is not said. He said it's you can't even imagine sometimes how far the disparity is. If a person would reduce their entire existence to the words that are spoken, you're completely not aware of who you are. Every word can be traced back to its source. And in the source, there's so much more that could be said. Why is it not said? Either because the person is unaware or doesn't have the words for it. So the words are a particular articulation of a certain dimension. But it's it's completely infinitely less than I don't know if you could use the word infinite here but I'm just using it. It's no no significance. Not only that the soul that speaks the soul that has the capacity to speak is not diminished because you said these amounts of words. So so to speak you depleted it. If a person would live long enough obviously essentially the is my capacity to speak how limited is it? It could speak words and cats endlessly. So as much as I speak both in quantity and in quality I didn't begin to capture what I could say and this is both in quantity he says you should speak and speak ain't Even if you spoke for 50 years, 100 years, you still but also in quality. What I say is what I have formulated in these letters and in these words. How much did I not say? How much is still included in the source from where these words come from? And you can't reduce yourself or a person to these words. Right? And it would be a mistake to do that to to to limit to limit a person's essence to the words that were said. There's so much more that's deeper than the words that were said. That's called So when you say all the worlds are Hashem speaking, it's Hashem speaking. What does it mean? It's Hashem articulating a certain energy through every single creation. That's what it means. The world is Hashem's speech. It's not We see Hashem spoke. You know what is the expression? Abracadabra kadu. Abracadabra kadu, right? They say that it comes from abracadabra. I speak. I create as I speak. What does it really mean? So the balatan is explaining what it means. Every creation in the world is an articulation of a divine energy. It's like when a person speaks, you're expressing yourself. How much of yourself are you expressing? We should ask the therapist here. When a patient sits down and starts talking, how much of themselves are they expressing? The worst thing a therapist can do is, okay, I hear what you say. I trust everything you say. That's the end of the story. Have a beautiful day. This will cost you whatever it cost you. He has to be fired right away, right? We have to look what wasn't said. What was almost said. What? He doesn't even know what to say. Yeah. What do YOU MEAN? I SAID I SAID EVERYTHING. NO, you didn't say anything. You don't even know what you said. You don't even know what you want to say. You said what you're aware of and what you managed to fit into these words based on your consciousness right now. And sometimes it's that's even if it's honest. Sometimes it's not even honest. But even if it's honest, so I articulated a certain element. He says, but how much is there in the how much more is there that you may be unaware again quantity and quality? So he says when you look at the world, it's all God's speech. It's Hashem having a conversation. It's an ongoing conversation because the world is created every moment. But what is it? It's words. And words are an articulation of an energy within a limited context. And that's why the world is a limited place. But if you could trace back every word to its source, then there's so much more to the word. So he says that's why all the worlds are called means a light, a glimmer. It's a glimmer. You cannot limit the experience of divinity by the externalization of it in the universe. on this we understand now when are part of it's something else. You could say the same thing about thoughts. How many thoughts do you have? We have thoughts. What is the comparison of those thoughts relative to your ability to have thoughts to the source of the thoughts? It's again as many thoughts as I have, right? It's a certain articulation of a certain energy. It's it's more internalized. I'm not sharing it with people. It's more chaotic. There's many more thoughts. There's a lot more going on. It's more personal. It's more intimate. It's not what I'm saying. But it's still the same. How much of yourself is being articulated in your thoughts? If you reduce the self to your thoughts, he says you're completely not in touch with what's happening. The thought is a certain uh what's the word? Uh self-conceptualization, right? Is that the word? Self-conceptualization. Yeah. It's the way I process myself to myself. Speech is the way I process myself to you. And thought is the way I process. So, it's higher. It It's deeper. It's more intimate. I'm going to tell myself things that I'm not going to tell you. Right. I think so. Yeah, we do that. We tell ourselves things that we don't tell anybody. But I'm still telling myself things. Huh? Yeah. So when you say it's the same, it's not IT'S HOW MANY THOUGHTS COULD I think that I'm not thinking? And every thought itself, if it could be traced back to the source, how much more is there in that thought? Again, it's a limited articulation. What alterb is teaching us here is you have to understand that all my words and all my thoughts are very poor proje projections of my true self. People think when they think something that is who they are. He says not only is it not who you are the relationship between the thought and who you are is like there's an infinite gulf in between. In other words, what it takes for the self to be put into a thought is a huge huge journey. And he says it's when you go back to that self, this thought is almost like subsumed. It's just a little tiny glimmer of the way you projected yourself to yourself. Now, this thought can drive you a little crazy, right? Cuz we trust our thoughts. We should trust our thoughts. Our thoughts are meaningful. He's not saying thoughts are not meaningful. They're very meaningful. But don't reduce yourself to your words. And don't reduce somebody else to their words. And don't reduce yourself even to your thoughts. In it says, it's a garment. Garments are important. We don't walk out of the house without garments, right? But you don't define a person based on a garment on a you have to define a person based on. [snorts] So he's really asking. But the SAME PROBLEM IS WITH IT'S ALSO A limited form. So he says one here and this is this is the the last for today that what is an outer lavush it's an like an external garment like a suit you know you sometimes have a garment that you don't always wear on my jacket I put on my tie I put on my coat when I go outside I put it on I'm not going to sit in my house with my tie, with my jacket, with my hat. It's a you put on and yes, it defines me. That's what that's how you see me through my garments. But it's only when I go outside people don't speak always. Let's hope so. Only when you when you want to. He says he says here when you should speak. When you want to share something with somebody else, that's when you should speak. It's probably a good way to think about it. When I need to share something and reveal something to somebody else, I speak. There's the capacity for a person to say, "I'm not talking." Now, is also But it's what mean? says, "Imagine a garment that you never take off." Now, physically doesn't work that way cuz sometimes we take off garments, right? Says, "I'm not supposed to see a king without clothes. The king is not supposed to go to the mikvah with people." But there's the concept a person sometimes takes off the clothes. But imagine there's a lavush that you don't take off. Not only when you go inside, even inside you don't take it off. There's certain garments that they're always there or at least almost always there. Talk about the body the soul is a garment. You can't take off the potty. It's there. So, Makov is an example, but it's still a garment, but it's a garment that's always there with me. It's my best friend. You can't be without thinking, right? Try to think about the fact that you're not thinking. Try, even if you're meditating, you're tuning in to one thought, which is hard, right? You're tuning into your sensations, your body, you're thinking about a certain concept, you're tuning into an experience, whatever it is. But there's no such a thing. a person is completely divorced from he said it's not like we say okay there's no more thinking anymore we are living in a word we we'll see why that so therefore the lavush of makov it's also a garment but it's a different type of garment it's a garment that always always accompanies you and that's why it's harder because you think it expresses you because it's always there with you it's like your best friend so you think but really he says it's still a lavush it's still a garment but [clears throat] because it's so close to the nephesh as he's going to explain in the continuation of the mime therefore is a whole different experience than the world which is and that's what we have to understand what's the difference between thought and speech in the terms of the relationship with hashem which explains the difference between the soul and the rest of the universe as we will continue basing hashem tomorrow thank you 7:45 tomorrow have a beautiful Thank you very pleasure to have you. How are you? Two years I've been waiting. Ah, regards to your brother-in-law and your mother. Thank you. How are you? Pleasure to have you. Shabas and Shabash brings back some memories. Yeah. Welcome back. Yeah. Thank you. Shalom. Beautiful sh. Yeah. For 40. I want to wish Angel Maztov his daughter became a maztov mazto understand I have to reframe it reinterpret I've been listening for okay so rabbi you're saying that we don't know ourselves because we only know our thoughts. Basically what I'm saying yeah [laughter] we know ourselves through thoughts but it's only leush it's a lavush right so that's why it's like same person in underwear and singing you know exactly to put it bluntly imagine you define a person by his undershirt [laughter] that's the whole is is a lvush. So then therefore yeah to define the whole person by that it's an expression it's important it's not uh garments are important you know they they express a certain element if I show up you know to work I show up with a garment it's like we cannot even capture ourselves without thoughts right that's the issue so it's like you can't I don't have access I don't have how do I have access without thoughts I'm thinking about me that's right this is the only way you can express yourself right or define So that's that's the paradox. I can't access me without thinking. What am I supposed to do? I'm using my brain to process me through thoughts. And yet something it's it's a garment for me. The thought itself is a garment. So how can the garment capture that which transcends the garment? The garment reduces it. That's the only instrument. That's the instrument. That's the only instrument they have to process it. Right. Yeah. So that's what we're going to be uh exploring is and imagine if people live only in their heads and their thoughts. So what happens they never get to that's tough. It's very tough. Yeah. Most of the people I know lives in their thoughts when we live in our heads. Yeah. We're living in our makavas. It's a very limited expression of life. Extremely poor. I would say it's a pleasure and a privilege to have you in person, not just on Zoom. Nice to be here. It's a beautiful v how the dvening of every day is the shabas of that day. And when you bring all the davvenings together, you have shabas. That's why my shabas is so important. [laughter] Dvening is not easy. Davining is an avoida. Letting go. Yeah. You can't let it go. First thoughts come up. Yeah. Of course. Of course. Yeah, it's precisely that way. It says in one of the myarim that uh you know when you're having an arm wrestle with somebody or a wrestling match and you almost pin them down, that's when they will muster all their strength to fight back. Yeah. You know, the drowning man's last uh stand. as well. So, you know, you got to you're getting the guy down. He'll do everything and then suddenly he'll feel pressure that he didn't feel before cuz before that he thought he doesn't have to give it all he got. But now he So he says that's what happens by Dav. Wow. Boom. We're going to get you. It's so much. It's a very empowering idea that when those worst thoughts come in, it's a compliment. You understand? It's a compliment. It's like an opportunity like don't get scared. It's fine. Yeah, it's gabber at this [clears throat] point. It happens to everyone I guess. Yeah, even though Yeah, it's broad. It's brought in. This is the shamish of the show. He runs the whole show. Smack the brook.