Women Yom Kippur: How to Bring Yom Kippur Awareness Into the Whole Year

[snorts] Okay, welcome everybody. Thank you for coming and gracing us with your presence just to announce next week. Oh, okay. Suka building next week on Tuesday there will also be a class it will be a sukus class. So that's going to be next Tuesday as well. 9:30 a.m. Bermak everybody is invited. Today's class is dedicated by Mrs. Gila Klene in honor of Mrs. Miriam Klene for her gracious hosting and hospitality that was extraordinary in Benbra for her family and everything she does for so many people constantly. Thank you very much and for this class as well [snorts] and everybody should be blessed. You and everybody should be blessed with an amazing, incredible, blessed year and a good for you, your families, your loved ones, [snorts] a year of tremendous and health, happiness, prosperity. All your heart's desires should be fulfilled in the most revealed and manifested way. And main thing is should be a year of complete victory and complete redemption. Amen. Okay. There's one source sheet. It's double-sided. If you didn't take it, please take it. It's two sides. Yeah. Yeah. One of the most frequent challenges that [snorts] is very regular, very normal, many people have is cultivating the art of consistency. And not just consistency in the sense of being consistent with something, which obviously is vital and important to cultivate any success and master any skill. and get things done in a efficient manner but also in the sense that very often people have a vision of something or clarity about something. I may make a resolution as a result. I may have a certain deep awareness that has a very positive effect. But then different circumstances come, times change, sometimes even a few minutes, a few hours later and everything seems to be gone. Sometimes a person is in a certain state of mind, there's such clarity and conviction and commitment. People [snorts] might make a very powerful resolution, might find something, a spark, and it they say, you know, this is how I'm going to be. This is who I want to be. This is who I really am. And it seems so obvious and clear. this is how it's going to be and it's going to be forever this way. But then sometimes just a few minutes pass or certainly a few hours in a few days it fades into oblivion. It's gone with the wind and you wonder am I a hypocrite? Am I inconsistent? Am I inauthentic? How does one deal with this? The says famously we say it in the song of Sunday of Sunday. Who will come up? who will climb the mountain of hem and who will stand on his holy place somebody who has clean hands honest authentic a pure heart [snorts] so there's two things there's who will climb the mountain and who will stand there because climbing a mountain has an adventurous aspect to it remaining on the mountain this already requires a different skill you know everybody we know went on a diet of course I'm I'm still working on it to climb the mountain you're going climb the mountain. You'll give me six days and I'll be on top of the mountain. Maintaining something throughout taking it on a journey which goes through the daytoday vicissitudes of people's lives. That's already a different skill. There's mala and there is mach. And this is true especially this time of the year when comes or comes. It's always a time of reckoning of in a positive way of looking in of scrutinizing of of examining of repenting of of making amends of reinventing ourselves of enhancing. And every person always wants to grow. Certainly everybody in this class. And as a result people sometimes you know reach very deep moments as moments of of clarity of inspiration of spirituality of dus of connection [snorts] there's there's cababalas there's resolutions people make and etc all very very powerful and potent but sometimes a person feels you know is it really inauthentic because you know then comes a regular Wednesday regular Tuesday and when life gets back to normal and [snorts] when I I'm dealing with the same things that may have not been dealt with really inside and the triggers come up again will I even have the knowhow of how to how to deal with it and today in this Shia Berm we're going to explore this and especially in connection to Yam Kipper but through one of the unsung heroes in Jewish history it's fascinating you know Judaism and the Jewish people have many what you would call great people and men throughout all the generations many of them are very famous justifiably renowned popular. Their names are on our lips frequently. They're studied about. But there are some whose heroic greatness surprisingly is not very well known. And some people whose heroic acts were done in such a clandestine way. They weren't promoted. Nobody sent out WhatsApp messages about it. There were no pictures taken. There were no videos taken. It was done as says with very discreetly and modestly but nonetheless made a mark to this very day. And two of such people we're going to discuss today. One is a man named Palty ben Lesh. Palty the son of Lesh. And the second person is a woman named Mikall Basol the daughter of Sha Malik whose name was Mik. I would like to say that they were husband and wife because officially they were husband and wife but it's much more complicated than that. So that's why I'm saying Mikall and Pali they looked like husband and wife but it was very very complicated. Let's get to the story here. It's a it's a difficult story. It's a challenging story and certainly we're not going to be able to explore all aspects of the story today which goes back to the conflict between Shaw and David, the first two kings of the Jewish people. But we're going to be addressing basm one aspect of it and that is the daughter of schol and how that played out in Jewish history. [clears throat] If you'll take a look at your first source sheet, this takes us to alfrick al is of course Samuel 1 chapter 18. The the Tanakh says and we quote this is the original source from the Tanakh from the Nvi Bash as David who has already been introduced to Shaw. He was a young shepherd but he achieved a stunning defeat against Golio against Goliath. David against Goliath. And he managed to kill and eliminate the greatest archeneemy of the Jewish people, the Hassan Nasallah of his age who was Galas. He was a giant. He was powerful. He was mighty. He was ferocious. And he was a pishi. He was a philistine. By the way, the word Palestine was named by the Romans after the destruction of the second Bameters. They want they wanted to add insult to injury. So they renamed Judea to Palestine to name it for the Philistines, the pishim who were yet there in the ancient times and would torment the Jews for many generations. So that's why the Romans named it Palestine. They also try tried to change the name of Urusim, I think Tayala Capatellana, but that didn't stick. But their other change stuck. So Golio was a pishi. He was he was a he was a philistine philistine. [snorts] And Galios was killed by David Amelik. As a result, David gained tremendous renown by the Jewish people because he really defeated their arch enemy. The pushed him. Then their goal was to destruction of the Jewish people as David. Mik, the daughter of Shaw loved. They shared this with he liked the idea. But this was not so simple. Schol had a profound enmity to David as you know said I will give to David made a deal with David. If he kills Galos and he kills 100 who wanted to destroy the Jewish people then he can have Mik. But there was also another side and that is that Schol due to his profound enmity to do it and we're not going to get in now to the source of that enmity and how we explain it. It's a very very tough and challenging story but there was profound enmity any way you want to spin it and explain it. He said you know maybe David will be killed in the battlefield but that didn't happen. And David was successful. He killed them. And now Shaw fulfilled his vow. So Schol gave his daughter Mik to David as a wife. So David now got married to Mikall saw and he knew that Hashem is with David. And Mik, his daughter, she had a real real affection, a liking for David. David was feared. He feared David exceedingly. And for all of his days, Shaw became an enemy, an ay of David. [snorts] Ov is a fight, an enemy of David. As the kanak continues later, Shaw regretted this marriage. and schol say there's a whole discussion of this in the maf and the gum in San page 19 schol felt that the marriage itself was technically flawed and therefore legally she was not married to David so the the says chapter a migall there was a man named palty his father's name was lies he came from a city called gallum schol took Sh took Mik from David and gave Mikall to a new husband who is Pali Ben Lash. That's the story of the Tanakh. Never heard this before. Okay. Well, it's right there in the Tanakh. I promise you I did not make this up this morning. I quoted it. I went to Safari and I took it from there. [laughter] And I happened to know the story before, too. Okay. It's one of the stories they did not teach. Okay. Now here here now it's it's it's it's a challenging story. It's a difficult story. It's a complicated story. What there's one aspect that is particularly disturbing. What did how how did Pali respond to this? What did he do? He was in a very difficult situation. Why? He didn't agree with Shaw. He felt that Mikall's marriage to David was an absolute legal marriage. It was a hikic marriage. So she's a married woman. She's an asish. He can't be with her. On the other hand, the king took her from David took her gave it to Palty and for him to stand up to the king would have been very risque especially such a sensitive thing because of David's relationship to Shaw his former son-in-law or present son-in-law depends how you look at it. So what did palty do on this? Our sages have a tradition. It's a very very intense tradition. What happened here? And you could see at the second source san this is says what did he do? What did he's officially married to a woman he's not allowed to be married to because she is married to somebody else. He embedded a sword in the bedroom between him and her. Anyone who engages in relations shall be stabbed by this sort. That's what py bin lage does. And this goes on for years. They're married not for a week. They're married for years. So Kazal are testifying that throughout all this time both Mikall and Pali behaved in the most moral sensitive uh holy sacred way that even though officially they were married and py understood they were not married even though they were together in one home. How does anybody achieve this type of control? Especially the Gomorrah says in Migilla that one of the most beautiful women in history was Mik Bash to the point that anybody who even just saw her was enthralled and the garra is very detailed about the powerful impact. This is what type of person she was inner and outer beauty and he was with her in the same house. So the gar just tells this story that he takes a sword, he puts it there and he says whoever does the wrong thing, whoever crosses, you know, boundaries, whoever passes the border, whoever does the wrong thing and is engaging in promiscuous in promiscuous behavior'll be stabbed by this sort. [snorts] That's what the Gmorrah is telling us here said about this story. He said as follows [snorts] the moral greatness of Ysef Yseph's power is relative to what Bayas did is considered small. Ysef we know withtood a tremendous test. The Torah says in parv that Pifer's wife, his master's wife, took a liking to Ysef and she would constantly plead with him that he should be with her. Ysef said no. He refused. And he told her, "How can I do this? You have a husband." He [snorts] entrusted me with the entire home, with all of his estates besides you because you're his wife. How can I sin to God? How can I do such a bad thing? Betray you, betray your husband, betray Hashem. I can't. And one day he came home. There was nobody home. We all know the story. and he grabbed her and Vayonas Ysef escaped outside. I mean, she grabbed him and Ysef escaped and the cloak remained by her and that's what she used as proof that he was trying to violate her and ultimately he was cast into prison. This is considered a tremendous moment that demonstrated Ysef's spiritual sensitivity and morality, especially as he was 17 years old in a far country, an orphan without family, without brothers, without a father. His father thought he was God. And nonetheless, Ysef remained loyal to his soul, to his God. That's amazing. Comes and said, "That's true." But it doesn't come close to what happened with Bayas. What happened with Bayas is a story in Russ in chapter 3 where Russ comes to Bayas and he's it's the middle of the night and Bayaz is lying there middle of the night nobody is there he's by his silo and Rus comes near him and nonetheless that says that Bayas remained completely completely loyal to his spiritual core and ultimately he would wait till the morning and then he would marry Russ in a conventional hikic way. So Rashi says why is that so much greater than Ysef? Because Yseph was never with her. Rashi says in the same bedroom he was working in the house but with Bayas it was the middle of the night with her. they were lying therefore was more difficult and says the greatness of is amazing but it's it's humble relative to and then he says Bayaz's moral greatness is nothing compared to py it's it's humble bayaz and would be y would be humbled before bayaz and bayaz would be humbled before py why rashi says by buayas it one night by it's a situation that went on for years for years says many daughters have done amazing things but you excelled above all [snorts] Many daughters have done great things. This is and but you are reached above all of them. That is much greater than much greater than my it says in the same chapter proverbs 31 means grace can be deceitful he yi beauty can be vain. The woman whose year is Hashem who has awe of God. She shall truly be praised. So this is a symbolism as a hint. She refers to Ysef. He was full of grace. He refers to bayas, full of beauty, but it's called sheer which means deceitful or a lie. And he is vanity. Who is the isal? The true fear of God. This is Pyash. Wow. So you could see here what the sages felt about is considered one of the greatest of the greats in all of Jewish history. In fact, he's the only one who's called Saddak even we don't call them the other. They're all sadik but we don't call them saddic. Y is the one person who got the name and the zah says it was because of that test that he withstood. Nonetheless, they're saying Ysef is humbled before Bayas. Bayaz is humbled before Paliban. Bayaz is considered Bayaz married Rus, the great grandparents of David Malik, the father and mother of the dynasty of David and of Messiah, who all come from Bayaz and Ray came from the tribe of Yehuda. Bayz was a he was a judge. Palibi bin Lash is not so known until today is not known. Like you said, you didn't even know the story before. But here you see they say this is sheer. This is he is py We have to understand how Kazal could say about even if you want to say that and don't reach the level of malt and he exceeded them but to say that spiritual and grace was a lie he difficult to understand what that means but here we really want to understand the actual the actual story because we see here that kazal is saying that in the history of tanakh There's nobody, no two people who display such so much self-control, so much moral clarity, so much self-mastery and moral discipline like these two people, Mik the daughter of Sha and Pali, the son of Lesh. And the question is how did this happen? What was the mechanism? What did they do? So you'll say the garra says he put a sword and he said [laughter] whoever crosses the border if you cross the red lines you're going to get st. But let's understand that. What does this even mean? As we say in Talmudic language however you look at it is difficult. If they both have a moment of weakness and they want to surrender to craving and temptation what's the sword going to help? [laughter] They could tell the sword, okay, you stay there. We're good. We'll meet you later. It's not like they had guards around the house holding swords. The sword was there. If they both agree to ignore the sword, they ignore the sword. If they don't agree, they don't need a sword. [laughter] If one of them is weak and the other one is strong, they don't need a sword. If both of them are weak, but they want to do and they have to do, they don't need a sword. So, what does the even mean? He takes a sword, puts it in. What is that supposed to be? [snorts] [sighs and gasps] We're going to change the subject [snorts] and come back to it basic because in this story of pyash we have a a template of not only the art of consistency But what it means to live with a higher state of consciousness even in moments that we not fully in touch with it [snorts] on we read the Tory twice and in the morning and in the afternoon. If you were on the committee to choose which section of the Torah should be read on Yam Kipper probably it's not so hard to guess. There's one para that deals with yum kipper. It's paras. There the gives the entire schedule of what yum kipper looked like in the holy mishk and the sanctuary and of course later in the bish. It was the one day of the year that the high priest would go in would go into the holy of holies and there was a whole series of offerings and services that were done exclusively on that one day of the year and it's recorded in the first half of par in detail the went five times to the mikvah that day as he changed from one set of garments to another set of garments from golden garments to linen garments back to golden back to linen back and forth and he did various various services some were on every single day of the year and some were unique to Yim Kipper especially as I said going into the holy of holies that's the morning reading makes a lot of sense and it finishes that Hashem says this will be an eternal day of forgiveness and a day of atonement a day of fasting a day of sanctity and cleansing that's the morning reading what is the afternoon reading of the second half of par but that doesn't have to do with yipper that's actually a list of what's known as paras all the promiscuous forbidden relationships that the forbids and it starts off Hashem tells Mosha to tell the Jewish people do not emulate the ways of Egypt do not follow the cultures and their tradition the the behaviors in terms of relationships that they did in Egyptan and don't emulate the inhabitants ofan who were completely completely who completely lacked boundaries in relationships and all forms of promiscuity were not only allowed but they were very very common and he gives a whole list and it's a very very detailed graphic list which you can hear in the if you're going to be in you can look it up in it starts off with a person not being with their mother and not being with their sister and not being with their father's sister not being with all the close family relationships and not being with a woman who's married and with a male and with an animal extreme extremely all these types of things and it says don't contaminate yourselves and your land because the land has vomited and expelled those who contaminated it. That's the of And here comes a very very obvious question [snorts] and that is in Yiddish there's an expression and suka you remember and suk it means a Greek and a suk I don't know how that works in English but it seems a little strange it's true it's part of par but you're talking now about the holiest time of the year a Jew is It's already afternoon. They've been there m much of the day. Everybody is fasting. It says we're everybody's like an angel disengaged from the material world. All the five things that are forbidden. We don't eat and we don't drink and we don't bathe and we don't anoint and we don't wear shoes and we don't engage in relations. All the things that we don't do it's like we're white beyond eating beyond drinking. There's a sanctity that envelops every single person. And we know even people [snorts] who might not come to Yamiper is unique. You would think if you have to choose the reading of Yamiper, what do you need some? I'll take care. It's fine. You don't have to. Thank you. If you choose the right Thank you. If you choose the right reading of Yam Kipper, it seems a little difficult to understand that this is what Jews need to hear at this moment about not having relations with an animal, etc., etc. These are important. These are the foundations of moral civilization. But I'm just thinking, you know, if a rabbi has to prepare yum kip sermon, every rabbi prepares yam kiper sermons because yumkip is the big day when everybody comes to sh and finally has people from the entire community doesn't see a whole year and he gets up to speak. What's the message going to be? You want to say something that really inspires the soul that touches them to speak about the most basic basic things of morality that people should stay away from. I mean, it's the foundation of everything. But isn't it squandering the opportunity? And isn't it even denigrating the moment when people are in such a state of loftiness and sublimity and sanctity? People are wearing their kitlak. They're completely dressed in white. There's a kaduca sanctity that envelops the Jewish soul. And at that moment, they say, "There's one thing you have to hear. don't emulate the disgusting, perverted, abominable behaviors that were done in Egypt and in it's a gal that this is the message and it's not shak it's which brings us to another question. Why did the juxtapose these two par if there's one para that combines extremes? It's the first half is about the holiest day of the year. The second half is about the most unholy acts in the world. It's like put it in two separate paras. The first half is about heaven yipper the holy of holies and the same para the second half speaks and now I don't want you to do what they did in these places and he goes through the whole list of promiscuous relationships. It seems like the juxtaposition is also very very strange. [snorts] The names in Judaism and yiddishk are always precise. A name is very meticulous people's names things names Adam is the one who gave names to all the animals because the name represents the energy through which the divine energy animates everything this also true the names of par is they have a lot of significance if you think about the name of the para of yipper it's what does mean after but doesn't seem to have any message what does the word it happens to be one of the first words in the para spoke to moa after the death of the two sons of iron So it's almost a technical term a mo but if it's a name it means that the name actually captures the essence of that which was given the name. How does the name akare after capture the essence of this para? [clears throat] [snorts] One of the more interesting one of the most interesting and fascinating services that was done on yam kiper was when the high priest went into the holy of holies with blood. There were two offerings that were brought on yum kipper. One was known as a par an ox and one was known as a sawyer, as a goat. These were brought as a katas, as an atonement for the cayen himself, or the high priest himself, his family, all of the cayenim. [laughter] And of course, you had also the goat for all of the Jewish people. He slaughtered these animals. Usually the blood was sprinkled on the misbeh on the outer altar was once a year that the gu would take in the blood of the ox and of the goat and he would sprinkle it right in front of the arin right in front of the holy ark with the lasar. He would sprinkle it right in front of there and the blood would fall on the ground of the holy of holies. This was a unique a done only on then he would take out the container the the cup the goblet with the blood and he would sprinkle it in front of the paras the curtain that separated the holy of holies from the from the regular chamber and then on the inner altar on the corners of the inner altar the golden altar on the corners and in the middle only on yum kippa this was done if you'll take a look in your next in your next uh source [snorts] how many times This is the olive. It's 1, two, three, four, five, six. Sixth verse. Huh? One time and then one time. Very good. So the Titus says that he had to sprinkle the blood in the holy of holies eight times. One upward like this, one upwards and one down. It didn't go onto the ark. It was in front of it. It didn't go onto the capyrus onto the ark or the lid of the ark, but it was in front of it. One time was up and then seven times down and they would all fall on the ground of the holy of holies. When he would sprinkle the blood he would count and you know in the mus of yam kipper it's called avoid we go through the whole service of yam kipper. It's a very special part of him especially if you understand everything. It's really reliving and reexperiencing what happened to B goes through literally the whole day schedule from beginning to end including all the kaidum the prostrating and this is one of them and we even have a special niggan a melody in most communities that they sing when they do the count and here's how the Mishna says the takes the blood so first he has the the ax and he starts sprinkling the blood one up and chev seven down and he would count and as he says one, one and one, one and two. And this is usually how it's done [snorts] and then etc. In many communities is a niggan. So it's one one up and then one down. Does he do one plus one, one and two, one and three, one and four, one and five, one and six, one and seven, he's done. Same thing he does with the goat. Of course, we have to argue about everything. No, it's not how he does it. ONE AND ONE TWO AND ONE. You hear the difference says the first opinion says you start with aas the one and then you go to the higher numbers [clears throat] says no you start with the higher numbers then you go back to one [snorts] seems like completely a technical argument. What's the difference? The point is you're counting and you're counting how many times you sprinkle the blood and you sprinkle them eight but one is upwards and the seven are down. So you make a distinction. So you say one. Then you start the counting below. So you do one and now one and two. Then you do the third one below which is really the fourth. So you do then you do the fourth one which is really the fifth. So you do plus a plus. Clear. [snorts] Huda says same thing but the exact opposite way. You start with one up. You do one, then you go down. So you do one plus one. Now you do a second one down. So you do two plus one. You do a third one, which is really a fourth. You do three plus one. So the Gmorra says it's not really an argument, but there were different traditions how everybody did it in their place. Where mayor lived, this is how they said it. Where Huda lived, this is how they said it. Nonetheless, whenever there's an argument between Abbe and Abu Huda, between the sages, there's some depth. There's some difference. So I want to ask anybody what is the difference between saying one and one, one and two, one and three, one and four, one and five, one and six, one and seven or one and one. Yeah. [snorts] And then you go two and one, three and one, four and one, five and one. The point is there's the one and now there's another seven. But now there's another question in your next source. My time why do you have to even do this? Why do you have to DO [laughter] [snorts] Why can't you just do 1 2 3 4 5 6 7 8 [laughter] like we do one one and one. So t makes for a nice niggan. So you could just do what's the reason for this? So the commentators explained they didn't want to just do eight because the title wants us to distinguish between one on top and seven on the bottom. Okay? So do one, YOU FINISH NOW START 1 2 3 4 5 6 7 EVEN if you don't want to mix them together cuz it's two separate categories. So do one. I'm done. NOW DO SEVEN. NO, ONE AND ONE. ONE AND TWO. ONE AND THREE. [snorts] Of course on this there's also an argument. Rebel says he may come to make a mistake. [snorts] If he just does one and then 1 2 3 4 5 6 7, he may make a mistake and think the first one is the first of the seven and he'll end up doing only seven. He'll do one and then 1 2 3 4 5 6 7. So that's why he does one, one and two, one and three, one and four. So he keeps that one separate. It's difficult to understand because you're not dealing with hundreds of numbers. You're dealing with eight. You could do one and then do another seven. Do we really think the kangada will get confused? But that's what says. Then the Gmorra says a second opinion that you learn it out from a PK. You learn out from a PK that you have to repeat. You have to repeat the one a second time. Both opinions are very difficult. I mean people count seven. It's not the end of the world. You really think he's going to get confused? And why would the want is even the significance of sprinkling one above seven below? And [snorts] again, why this argument between if you start with one, you start with two, you start with one, you start with three, you start with one, you start with four. [snorts] I just have a bad call. Forgive me, I have enough. Thank you. [snorts] questions in 30 seconds so we can get to the answers. Hashem. So we began with the story of Paly Lay and Miki [snorts] Bish remained completely completely moral and loyal and the Gumar says how did he do it? He did it by putting a sword in the bed and saying whoever crosses boundaries is going to be stabbed. And we explain it doesn't seem to work because if they want to they want to they don't need a sword and they don't want to. They'll ignore the sword. There were no video cameras being scrutinized by Scha or anybody else. And Shaw is the one who actually wanted them to be married. So he anyway wouldn't mind. How do we explain it? What's the trying to say? What did he actually do? Was there a physical sword? Is the symbolic? What does it even mean? We also wanted to know how you could call Ysef's morality sheer and Bayaz's morality he true. It may not be like pyish. It didn't go on for years but still then we went on to explain why to ask why do we learn about things that seem so so inappropriate and so so immoral which are important to know but it seems that it's the wrong time the wrong place when a person is in such a highly state we asked why the teroses these two paras that are so extreme in one para and what's the meaning of the name akare which means after what's the depth in the word after And then finally we asked what is the significance of sprinkling one above seven below and why did the count have to happen in such a strange way where you have to repeat the one every time when you do the other seven you can't just do two separate counts and what is the argument between Huda if you first say one and then two and three one and two one and three one and four one and five one and six or you do seven and one or six and one or five and one it would seem how much the same thing is there any depth in the argument and here we'll see how in Judaism things are connected in very profound and intricate ways and it's all in the word aare. The word aare has it all and that's why that's the name. What does the word akare mean? Afterwards. Akare is telling you one message. There's always an after. There's a class now but there's after the class. It's yipper today but there's also after yipper. It's today but there's after yam kipper. There's a wedding going on right now. We're standing at a I know but there's a there's a day later, there's a month later, a week later, a year later, a decade later, a century later, and before you know it, it's a millennium later. There's an why is it so important? We're here. What do they say? Be present. This is not a war on being present. On the contrary, it's truly being present. understanding how reality works in a very authentic way. I am here right now. I'm experiencing what I'm experiencing right now. It may be extremely potent, powerful, enthralling, inspirational, profound, maybe life-changing. But there's a there's afterwards. afterwards is the knowledge that just because something is very very clear today, it does not mean that every single trigger in my system has been healed. It does not mean that every broken component in my psyche has been repaired. It does not mean that my thoughts [snorts] will forever henceforth remain aligned with ultimate truth. It means that now I had the privilege of tuning in perhaps to something very real, very pure, very authentic. But there's aare this becomes so critical to understand because if my present awareness does not encompass the if it doesn't have a method of dealing with the what often happens is when the comes when the kicks in when the next stage kicks in I have no resources of how to hold on to it and I may completely fall apart and then just blame and shame myself from my hypocrisy and inauthenticity because I did not understand the vicissitudes the journey the what comes after the experience there's another fascinating when it comes to the Rambam says that at the end of the day when the takes off his holy clothes and he puts on his regular clothes the day is over the Rambam says two words so he goes home and the question is the says the question is the is not writing just the schedule of a person he's writing he's writing law he could say yeah the day is over the finished obviously he goes home I mean where should he go to the bowling alley miam I mean what should he go to the pizza shop in some pizza shop and what if the wanted to go to visit his mother and what if he wanted to go to his sister what if he wanted to sit in the bdish another three hours what if he wanted to go to a med and learn the says yeah obviously it was a long day it's night he probably went home and what should he But he puts it in the sobb I once heard from him an incredible insight. He said that is not a statement. It's a it's a law and it may be the most important law of Yipper. You were in the holy of holies. You finished and now go home. Can you integrate it? Can you bring it to your home? And that may be sometimes the most complicated part because the kangadel says I was in the holy of holies. I should go. What do you think happened when he came home? I don't know. But maybe Mrs. Kang godle said yank it's very nice you were in the holy of holies but I was home a whole day with these kids. Okay. Miriam has a headache. [snorts] Zeli didn't stop screaming. I thought I'm going to kill myself when you in the holy of holies. Okay. We need to find you a new job. Let your brother be the kind godle. Do me a favor. And by the way, you didn't take out the garbage before you kipper. You have been already been gone seven days. Take out the garbage. And if the kangle is not worked out, he may look at himself. He I was in the holy of holies. This is what I need. I come home to take out the garbage. Especially the mission says seven days before he left his house to be in a co in a cocoon of purity and disengagement. Seven days. So he's he's [clears throat] been in a different planet for a full week. And then comes Yam Kipper, the holiest of the holy. And remember what happens in Yamipper? The holiest person goes into the holiest place and the holiest time. You have a convergence of shaesh space, time and consciousness where the holiest space the holy of holies the holiest person the holiest day they all converge into one after seven days of preparation comes to and says you finished there's one more go back to the kitchen bring it all home that's afterwards in fact how do you know you were in the holy of holies if you can go If I can't go home afterwards, I may have been on my own ego trip. I may have been in very very interesting and enthralling places, but it wasn't part of Kipper. It was a beautiful experience, an amazing experience. But the challenge of going home is can I integrate it into my daily life into my relationships in my connections with other people and my connections with people making space for their life for their reality for their emotions. Mrs. Coen God didn't get all the validation and all the accolades and everybody watching and seeing and and enthralled by the avoid of the kangle. We sing on you know mar the the the the splendor of the cyan when he came out of the holy of holies [snorts] [panting] that's the how does one do this this was pi bin lish and mik bashaw's not just genius but spiritual genius and and and moral depth he took a sword and he put it There and this is a beautiful insight by leverage the mirror rashiva he has an something very powerful this is a symbol the sword won't won't help you put a knife to it's like I'll put a knife in my kitchen in front of the cheesecake yeah put a sword and I'll say Rabbi if you eat cheesecake you're going to be stabbed yeah who's going to do the stabbing if I want to eat the cheesecake I'll look at the sword and I'll say, "You don't tell. I won't tell." And I eat. And if I don't want to eat it, I don't need a sword. [screaming] WHAT'S THE SWORD? YOU PUT A SWORD IN A BEDROOM. WHAT'S THAT GOING TO DO? What's the sword connected to? Is what is it? Another beeper. What's going to happen? The sword is going to explode somewhere. No. You want to follow you have your have your what's the says really what would express very profound ideas in brief in long in a brief words in their own inimitable way to capture a truth to capture a depth the word comes from the word like means to destroy the word because a sword was made unfortunately for destruction that's why the writing says You have to be careful not to use barzel. It says barel. You don't bring barzel iron on because iron was used as a destructive weapon and that shouldn't be touched with the misb. So there's a respect for the altar. The altar is there to create life and longevity and love and empathy and therefore you don't touch the barel the iron which is very often used for weapons for so the word comes from wordb when pyash metall the daughter of sha she knew she was married to David he knew she was married to David they were both very very great great people it was clear to them that for them to be together as a husband and a wife would be a would be a and it would be destructive. It would be destructive for her. It would be destructive for him. It would be destructive for their soul, for their body. It would it would alienate them from themselves. They would have to live with an internal disalignment and impurity and dishonesty that would kill them. And especially sensitive people are very sensitive to these things. You know, if if you have a sensitive body and and you digest poisonous food, the impact is going to be catastrophic. You know, some people can eat and eat whatever they want and somehow you don't see it and they don't even feel it. But it's not necessarily a compliment. It's like a form of disassociation. When somebody is sens a sensitive soul is more sensitive to toxicity than other people, you know, some people blame themselves and they shame themselves. You know, why can I deal with things that other people deal with? Cuz you're more sensitive. You have to know who you are. You know, sometimes people have a conversation that's empty or vain and it doesn't affect them. Other people, it affects them deeply. And the reason it affects them deeply, it's actually a tremendous thing. It just shows you how careful you need to be with what comes out of your mouth, what goes into your ears, what goes into my body, what comes out of my body, my interactions. Not in a hypervigilant, obsessive, egotistical, self-conscious way, but in a balanced and deep and authentic way. It's showing up to life with presence. showing up to life with awareness. Every moment is sacred. Every encounter is sacred. A person is not a heft. A person is not a jungle. When a person respects themselves, you respect your soul. You respect your body. You know who you are. We wake up in the morning. We say, "I'm in your presence." As it says in a word is is is sacred. A thought is sacred. A behavior is certainly sacred. Mikall and Pali had a clarity. This is a hard test. This is a difficult situation. And God will have to figure out how it's going to work out. But it's clear as the son to both of us that for us to do something immoral would be it would be a stab in your back, a stab in my back, a stab in your soul, a stab in my soul. But they both knew also something else. Humans are humans. All humans are humans. They used to say in Yiddish, there was a line aching and sometimes not even that. They know they're humans. And right now we have clarity. And when we have clarity, we don't even have a temptation. But people have weak moments. There are days when we are anxious. There's days when we're depressed. There's days we're in a bad mood. There's days when there's things that trigger us. There are so many changes in people's lives. To be present in life is also to be vulnerable to the fact that I don't know what's going to happen in the next minute and I can't control I don't want to control it. [snorts] What happens in a week and a month in a year? Of course, if we maintain this type of moral and spiritual clarity, it'll be great. We don't need anything. We're good. But we know how people are. I can be in middle of Davin and have an extraordinary what I feel a moment of vas of intimacy and then five minutes later suddenly thoughts coming from all my coping mechanisms can hijack my brain and I'm in some weird planet not knowing if I'm coming or I'm going. I'm feeling guilt and shame and obsession and self-consciousness and thinking about this and the mental chatter comes in. Anybody knows what I'm talking about? And like what happened? Because the truth is as follows. The truth is that there's a soul in every person that is as we always say the says the soul is the core of the person is a derivative of infinite consciousness. It's not just created by Hashem. It's a manifestation of Hashem himself. It's a spark of God. It's like a piece like a fragment of Hashem like the itself. The body is a bd for not and in that sense the soul is always one. The soul soul is always aligned. Soul is the divine energy the divine light inside of me and it flows it cruises. It vibrates. It pulsates through our veins and through our senus through our cells through our tissues through the circulatory system. It circulates. that cruises through the human body because the soul the neph is manifested in the animal consciousness and in the body and when my blockages are removed and I tune into that space I'm a clear vessel like a ba mikdash you're a clear vessel you're translucent you're transparent you're alive and you can even feel how what it means to show up to life with joyful presence with serenity with tranquility because when I'm aligned with source of bliss which is Hashem and the source of goodness which is Hashem and the source of pleasure which is Hashem and the source of morality and purity and holiness and love which is Hashem. So I'm a channel for that. Like the Gmorra says, what does mean? Become an embodiment of God's qualities. You're like a witness. The wants to describe the Jewish people say God says you're my witnesses. What's the definition of a witness? A witness demonstrates and tells the story of that which is not known. So you're the witness of God. In other words, you are a manifestation. You're the witness of what divinity looks like, of what holiness, of what purity looks like. And that's the secret of anti-semitism. It's not easy to see God's witnesses in this world. You know, the Greeks used to say, "Kill the witness first." That's what the mafiosa always says. First, kill the witness. You get rid of the witness, you're good. You could do whatever you want. So, that's what they want to do with the Jews. Get rid of the witness. If you kill the witness, all the pugnaciousness. Did I just make up a word? Pugnaciousness. Okay. [laughter] I saw it this morning. Somebody wrote that. I'm somebody wrote pugnacious. I don't know about who, but whatever. All the all the all the toxicity, all the po toxicity I use more often. All the but pugnatious I like. All the pugnaciousness of people can emerge. Free reign at there's no moral boundaries. So in a very individual sense this is the soul and the soul is always one with hashem and it's called now we have to realize we have five layers of consciousness five layers of identity. The medri says the soul has five names. Nephesh is the part of the soul that lives in the body and is embodied through the body. All the biological systems that happen is all the nephesh. It's the soul running them. Like the operational system of the body is called nephesh. So for example the respiratory system and the circulatory circulatory system respiratory system digestive system urinary system all the systems in the body that's nef ruak is considered breath. Ruach is ruach like ru is spirit breed like rnus the breath and that's very much associated with the emotive dimension of the soul. the emotive dimension of the soul which is why breath work brings up such profound emotion. Nisha represents the cognitive element of the soul the ability for awareness connected very much to the prefrontal cortex. And then you have kaya is the spiritual transcendent element of the soul. The longing for meaning, the longing for truth, for authenticity. And then you have the deepest which is which is one. And it has no definition outside of the fact that it's one because it's a it's actual infinity in the person. It's completely one. We say inus completely one with you. Every day of the year we dree times or holidays or we have four prayers. The only day we have five is why because is a day that's designed to to the fifth level. It's called the whole day is a day of five in that place of there's complete oneness and then there's no question who you are. You're just a I'm a manifestation of a and there's a clarity of the person this food is not for me. This conversation is not for me. This relationship, of course, it's not for me. I'm going to flirt and contaminate my I don't need it. I don't want it. I have no craving for it. It's just taking me away from being joyfully present in the world as God's ambassador. Why would I want to do that? Tell me why would I want to do that? Why would a lion want to become a mouse? Can anybody tell me [laughter] why would a lion want to become a mouse? I have nothing against mice as long as they're not in my house. Or even if they are, my wife doesn't see them. But why would a lion want to become a mouse? You're a lion. You're not a mouse. You're a warrior. You're not a wimp. Is that a word? Yeah. I don't [snorts] like that word. And it's a very, very deep, deep experience. It's all great when I'm in touch with that. But let's face it, my animal consciousness, as we always say, also developed as I grew up. And it may have developed all of these coping mechanisms that hijack my soul or imprison my soul. And as a result of that, I don't even know who I am. And now I'm living with maybe terrible shame or terrible guilt or terrible addiction or all these types of coping mechanisms where I feel I'm too much or I'm too little or I'm worthless or I'm everything. I don't I'm not centered in my own core. I'm fragmented. I'm scattered. And that's when I look for different things to numb me, to distract me, to fill me, to fill my pleasures because I'm not anchored in my own source of energy. I don't have inner bliss. So now I need this. I need cake. I need my phone. I need this fake relationship. I need whatever. I need validation. I need my ego to be nurtured because I'm not in touch with me. Py bin Lish and Mikl understood this better than everybody. So what did they do? They put a sword right there and they said, "TOMORROW aare tomorrow in a month, in a year, maybe in two years. I might balties I may have a bad day. I may go to shul and I may be triggered by somebody who will just tell me something and I will just lose it. I don't know. Maybe you'll say something and I'm going to be triggered. Maybe somebody will accuse me of something. Maybe I'll experience something inside myself or outside of myself and at that moment I won't know who I am. All I'll know is that this is my craving. But you know what? I'll be able to look at this sword. What does it mean to look at this sword? I'll be able to know yesterday, a month ago, I had clarity. I knew who I was. And that's enough. It's enough when I can hold space for all the parts that are coming up with compassion and empathy, but not get overwhelmed and derailed and give them the driver's seat. Anybody who ever drove with a Jewish husband or wife knows the concept of a backseat driver. [snorts] Somebody who tells you you don't know what you're doing. Make a right. No, make especially before the days of Google Maps. You remember I told you to stop in the gas station. No, but you're too arrogant. You know better. the backseat driver sits in the car and tells you what you're doing wrong. You know what? It would be nice to open the door and throw him out of the car. It's not going to work. And what if there's a little kid and the little kid says, "You don't know what you're doing. Go here. Go there." Those are voices in the car and I may have to live with them throughout the journey. One thing don't do, don't give them the steering wheel because that could end me up, God forbid, not in a good place. Sometimes I'm in my body and I'm driving my car and there's a voice that comes and make a right, make a left, you're gonna have a crash. You're crazy. You don't know what you're doing. Why even driving a car? You're so stupid. You're ridiculous. Who even made you? Who makes people like you? Whatever it is and whatever driving means in your life. Those are thoughts I deal with. I have to make space. They're part of me. But I make a choice if they're getting the driver's seat or not. No, it's when there's a over there, there's a clarity. There were moments you knew exactly who you were. EVEN THOUGH NOW I DON'T I DON'T FEEL IT. I'm in another place, but I can hold on to that. I can hold on to that obvious clarity that vibrated in my system maybe yesterday, maybe an hour ago, maybe 10 minutes ago, maybe 6 months ago, and say, you know what? This is who I am. This is who I really am. From the moment the blockages are removed, this is who I'm going to be. And this is therefore how I'm going to live right now. We all have two types of animals. Either you have an ox or you have a goat. An ox can gore. A goat can be very very stubborn. Different animal souls develop different coping mechanisms. Sometimes my coping mechanism is of a par. A par can be very surrendered and subdued and submissive but it can also get very angry and confrontational and gore. A goat can also be a very very cute and delicious animal but it can also be very very sly and shrewd and stubborn. So the animals that were offered in the B mikdash were not just animals from a farm. They also represent the animals inside from you. And as a result of that with the he took the ox and he took the goat and for once a year he brought it into the holy of holies. He showed the truth that even the animal soul comes from the holy of holies. Because if anoid mulvad if everything comes from hashem it's not just my divine soul. Even my animal soul comes from hashem. It's just that my animal soul has become so separated in its own consciousness from the source. So it feels it's alone in the world. The divine soul never feels that it's alone. It knows that it's a derivative of Hashem. But the animal soul becomes separate and therefore develops any type of tendency of an ox or a goat or any other animal. And all of these tendencies become part of my coping mechanisms to the point that I think this is who I am. This is my only personality. I may now blame everybody around me in my life for all my problems, not realizing that the most powerful thing I could do is look inward and fill my own void through my own bliss of my own soul and have compassion on the animal soul that [snorts] in its struggle for survival and keeping me safe maybe developed all these types of instincts and tendencies in order to be able to bring me to be anxious or to have endless guilt or endless shame or to need endless validation or whatever my coping mechanism is to be a people's pleaser to be afraid of sharing my authenticity with somebody to be afraid of feeling my emotions to be afraid of showing up to be afraid of being present but once a year when the the is revealed the comes to the animal and says come let's go into the holy of holies you also come from the holy of holies you're also you're the bik where the nepheus came into and at that moment he brings the blood in front of the which is the place where godliness is fully revealed. Hashem is revealed in the and there's there's one above but there's seven below represents the the divine soul which is always one says ini my love is one my dove is one because a dove is one of the few birds that remains loyal in its relationships. Most animals, you know, they [laughter] they have a lot of different uh opportunities, but the ya remains loyal to its mate till death. It's crazy. That's why we're called the loyalty. So, it's one is when you're in a place of your higher consciousness is one. But then there's now I have to bring it down seven below. the seven of the animal soul. Can the same blood be now brought down from akas to Chev in other words can it be integrated into my system that when my animal soul comes back and my animal soul is looking for its for its love or for its boundaries or for its compassion or it wants its victory or it's looking to surrender it's looking to bond or mal it's looking for confidence the animal soul also wants all these things but if I haven't experienced what healthy attachment is and I I live in a create in a very difficult world. My animal soul develops all of these types of qualities and my seven mid become completely chaotic. So I may be looking for love and I think I'm going to find it through flirting or through a crush. I'm looking for love and I think I'm going to find it through working extra hard and getting fake validation from people. I'm looking for real attachments. I do something in order to find because I desperately need a person's compliment. I'm looking for real connection. So I create situations and relationships and interactions that are taking me away from my true power, from my true greatness, from my true authenticity. And I could live in those places and it's very powerful. It's very intense. So to bring down the aas into the chev that's the most powerful thing now there's there's always a but what about and here we come exactly to the reading of you're going into the holy of holies you're talking about things that are very very repulsive and that's exactly the point when a person in the highest place is not aware of that capable tomorrow of ending up in the abyss. I may end up in the abyss. But if IN THE HIGHEST MOMENTS OF YAMIP you could say, YOU KNOW WHAT, PART of being human is that you could sometimes be overtaken by a crazy urge. And you know what? Don't say sass yet, but tomorrow it's going to pass. [snorts] I'm going to give a little parentheses here. A little parenthesis here. This is so important in families and communities as well. You know, sometimes certain people bring up certain topics and people will say, "Oh, this doesn't happen in our community. This doesn't happen in our family." And we don't talk about these things. It's beautiful. It's holy. I say to him, look at the I say to speak about going this to going to to have a relationship with an animal to talk about that. But somehow for [laughter] you know why because they understood truth is MS and people could be doing disgusting things. There are sick people. There are people with poison with toxicity. AND IF NOBODY TALKS ABOUT IT'S BECAUSE A PASTAGE what happens they can do IT FREELY BECAUSE A PASTAGE DOESN'T HAPPEN BY US. So it's a whole subterranean culture beneath the surface and we're NOT ALLOWED TO TALK CUZ we're too holy. That's not holiness that's allowing innocent victims to suffer terribly because of past because we have no dirt. We have no filth. We have no toxicity. We have no poison. And if you haven't known, we're perfect. So the come says, "No, that's when you should know that tomorrow, in a week, in a month, in a year, a person is capable of being overtaken by all different types of instincts and emotions. And now is the time to address it. Now when you're in TOUCH WITH YOUR AAS, NOW WHEN I'M NOT INTERESTED in doing this because I know who I am, I know what's true. Learn from palty. Learn from kipper. When you have the aas, make sure you bring it down the mat to the chevah. Take that sword and put it RIGHT THERE IN YOUR CONSCIOUSNESS in your bedroom in your bed. Look at it. Say, you see this? You know what's true. In a week, this is your reference point. This is your paradigm. EVEN IF YOU'RE NOT FEELING what you're feeling now. But when it resonates, it resonates. You know now with every fiber of your being what's authentic? What's a lie? What's a coping mechanism? What's true expression? What is a reflection of your divine soul? What is a reflection of my blockages AND CLEO THAT ARE BLOCKING ME? YOU KNOW IT RIGHT NOW VERY CLEAR. Tomorrow I may not know it cuz I'll be overtaken by all these types of thoughts. But the will allow me to have that connection always that even if I can't feel everything, I'll be able to have such clear awareness of the type of awareness that I had to the point that I'll be able to live and behave in my thoughts, words, and actions in the world I want to be in. So the line doesn't have to become and suddenly be transformed into a mouse. [snorts] And that's why you had to count that way. Don't let go of the aas. When you go to two and three and four and five and SIX AND SEVEN, HOLD ON TO THE that's your guide. That's your core. That's your paradigm. That's your reference point. THAT'S YOUR FOUNDATION. DON'T LET GO OF THE BRING THE into it's not two separate worlds. Go home. The coal goes home afterwards. already in the Holy of Holies, he's preparing to go home. Cuz if in the Holy of Holies, you don't prepare to go home. You're not going to be able to go home. You won't be connected. It won't be integrated. So you say, "But I'm up there. I know you're up there, but God wants you to go down there to make a to make a home for him in the lowest reality to all the seven mid of my animal consciousness." [sighs and snorts] And in order to do that, you always have to hold on to the aas and always go back to that akas because the aas is the place where we have the complete clarity of what's true. It resonates. It feels right on every level. Your thoughts are aligned. Your mind is aligned. It's objectively true. It's objectively true. It's emotionally true. It's beneficial. It's productive. It's meaningful. It's also blissful. Now, we also understand the two opinions. The word mayor comes in the word mayor alite. The word comes word to acquies like to surrender in a place of mayor clarity. Mayor says you always start with he always is connected to the source mayor light. In fact, in his it said with an olive, it says that Hashem dressed with tunics of leather in so it says by him in his said with an olive. So everybody asks how can you change say it's ple. The answer is he saw in in the with an eye and he saw with an olive. The leather wasn't a blockage for him. He saw light. So therefore the he could bring into all the seven. And that's not what we do on Yehuda is sometimes I'm in a state of means I'm to you meaning I really disagree with you but I'm so says sometimes you have to start with the low you have start seven and one six and one five and one you see the difference starting with one means you're in touch with the core soul and then you bring it down and integrate it into all the lower parts of the self says sometimes all I have is the lower parts of myself I only have my seven my 6 my 5 my four take that open it up unblend it and you'll see that also comes back to the aas it's a question of direction it's called mat from top to the bottom you start on the bottom you go up and in life we have both aspects sometimes I don't have my aas in a conscious way but if you go down to all of the other qualities the mid and you unblend them you open them you'll find that they all come from aas they just went through a lot of chaos and a lot of brokenness and this is what became of them. You know, somebody was sharing me about uh just such a you know, it was such a such [snorts] a moving example. Excuse me. [snorts] You know, somebody was sharing, you know, they they really really did a lot a lot of work on themselves in terms of inner mental awareness and healing. And they said something very powerful that sometimes you have a child. I guess this was the story they were describing about themselves who's really really you know deep and emotional. I mean every child is deep and emotional, very authentic and sensitive and a child had very deep needs for attachment and for love and for connection. But the person the child reached out to for that probably mother or father or both couldn't give it for whatever reason. Maybe they themselves were completely overwhelmed with life. Didn't have the mental space. They didn't have the ability. Nobody gave it to them. Whatever the situation is and therefore they could not give it back. So, it's almost like, you know, if I stretch out my arms, I want to hug somebody I really, really love, and all they do is turn their back and and walk away. So, as an adult, I could say, h, okay, maybe he's having a really bad day or maybe uh I don't know, maybe something happened. Maybe he didn't realize, maybe he's fat, maybe he's listening to something. You know, people are listening in their AirPods. You see them used to be people were talking to themselves, but today nobody talks to themselves because you always say they're on the phone, right? But but if I'm but that that's what happens now. But if I was two years old or one years old or three years old, I won't be able to say, "Oh, my mother's having a hard day or my mother didn't have a mother to take care." All I say is probably I'm not worthy of being hugged. I'm really unworthy. Maybe I'm unwanted. Maybe she really doesn't like me. Or maybe it's shameful to ask for love. Ah, remember the animal consciousness doesn't have this broad sophistication to analyze things globally and universally and spiritually. It's trying to survive. And wow, that was painful. That was like a stab. Talking about a stab. You know what? Tomorrow I'm not going to do this. I did it three times. Each time they turned around, that hurts. So, what's the conclusion? The conclusion is it's probably not a good thing in this world to reach out to somebody. It's really not a good thing to ask somebody to be connected to them because all I'll do is I get hurt and that's it. I don't know that this happened, but now when I'm 40 years old, 50 years old, it's still happening just in much more sophisticated ways. Or I may come to another conclusion. I am actually a pretty bad boy. There's so much shame. Wow, I should be ashamed with myself. I don't deserve anything. Wow. So now, how am I going to survive? Maybe I'll become a people's pleaser. Maybe I'll never ask anybody for my needs. MAYBE I'LL NEVER share a real emotion because you're going to know how crazy and sick and weird I am. All these types of things. IF YOU GO BACK TO those emotions and you unblend them, I promise you, you're going to find a you're going to find an innocent pure soul that wants oneness. But it became what it became as a result of life stories. So yipper says bring the into the seven says at least bring the seven back to the aas but don't forget the connection. So now when the garra wants to explain who is says how can be called sheh was not a lie was full of truth and authenticity. It's much more subtle than that. What's the difference between truth and false? So truth and false is not only if I say now is night, it's a lie. Truth is eternal. MS is alf the first letter, the middle letter, the last letter. Truth is always, it's consistent. It's eternal because it's true. It comes out everywhere because it's reality. And reality is always and everywhere. MS hashim she doesn't mean necessarily it's a lie but it means it could be today and tomorrow it's gone. In fact the says it's interesting certain types of impurity you need you need a mikvah of living water spring water like a za certain things paradum you need spring water. So the Mishna says what if you have a river and it dries up once in seven years you're not allowed to use it for the paradma. It's not called living water. Why? Cuz in seven years it's not going to be here. WHAT DO YOU MEAN? NOW IT'S HERE. BUT SINCE IN seven years it's not going to be here. Even now it's not considered a real source of water cuz it's not going to last. It's called rivers that dry up. But really maz means rivers that lie is a lie. What makes them a lie? THEY'RE TELLING YOU THERE'S WATER here but in seven years there won't be water. It means even now it's circumstantial. When something is MS MS is eternal since of course his his his morality was authentic of course his grace was incredible but since it was in a certain moment in certain circumstances and even buas it was in a certain moment in certain circumstances it doesn't have the quality of eternity that pyers demonstrated it It's true. It was absolutely true. But they didn't need it for later. The of is the eternity of it, the longevity of it. How did he do that? That was the nar of the sword that he put in. [panting and snorts] This gives us perspective. Now what happens at the end of the story after Schol diesel asks if he can have his wife back [laughter] and what happens the first story is als praying on the last line is comes and he sends for he sends for to come from paliel from py next next turnover her husband went with her he accompanied her he went behind her and he was weeping until a place called of a levash. A said now you can go back go back and he went back and Mikall was reunited with her husband David. So the gar asks and why was he crying? What was he crying? If he was married to her I understand but if he wasn't married to her so he should be happy. THANK GOD WE CAN GET RID OF THE SWORD. [laughter] HE HAS A SWORD FOR YEARS OUT THE GUKA. Now he can actually get married to somebody. He may have appreciated her and respect her and the garura says something unbelievable. The cry the emotion of what they have been through together fighting for the truth was so intense and he knew life will be much easier now. But that precious uniqueness will not be here. That's what the Gmorra says. That mitzvah that that divine authenticity that they both touched was so meaningful to both of them that it just triggered so many emotions. And this teaches us also the power of what py and mk had a deep connection but it was a connection that was of a unique flavor a unique nature. Not everybody can have that type of connection. Usually with genders one has to be very very careful because you know there's of about genders are very very real and authentic and people who are not careful with them often stumble in very very horrible ways. We have seen the greatest of the great who were not careful in when it comes to these things and it produced catastrophic results for everybody. But they both knew that they withstood the test. They both knew it. Nobody else saw the sword but they knew it and this was a moment where it finished. So even though they were grateful that now life could maybe come back to normaly but there was such an intense emotion of what we went through and what we achieved what what everybody achieved there in their own in their own psyche in their own reality and the garra says what's bakurim we never heard a place called bakurim and he says it's a tanakh's way of trying to say that he remained a bakr throughout that's he remained a bak throughout and he goes back she goes back to David Mikall goes back goes back to David her original husband who sh married or her father married her off to David years. So now everything comes together that whenever a person whenever a person you remember the days of Kodak you remember they they called it a Kodak moment you remember a Kodak moment that's what it is I realized no it's a Kodak mo you what's a picture why do we take a picture today people take pictures non-stop because you could but was an avoid to take a picture right you had to have a camera. Somebody had to develop the negative. You remember what it was to develop a film? It wasn't simple. The dark room etc. So you took a picture with a we're taking a picture. What's the picture? The picture is we want to capture a moment. Why do we want to capture the moment? Because because tomorrow we're not going to have this moment. So we're not going to have this moment. What's the picture going to help? The picture is going to help that you're going to look at the picture and say, "Ah, wow. That's what it was." Okay. Now with a picture, it's more external. But I'm talking about the picture within teaches us that in moments of greatness, it's a Kodak moment. Take the picture. Take the picture doesn't mean not to be present. Take the picture means take it in. Look at it. See it. And say if this is it, this is it. tomorrow I'm not going to say this is it but I'll know that this is it because I have a picture I can go back to that picture of so that the chev can remain always aligned always connected so that even in my vicissitudes I could remain completely anchored in the truth of my soul so when I make a resolution a person makes a not in a moment of weakness but if it's in a moment of strength if it's in a moment of clarity I have to ask one question great what's aare what's going to happen when the thoughts come in what's going to happen when the emotions and the instincts come in and the answer is if you had real clarity if you had real awareness real identity doesn't mean there's no obstacle doesn't mean there's no challenges and of course if I was fooling myself I was fooling myself we're talking about a person is not fooling themselves and gave us the recipe for ms is hashem the true hashem that endures when a person can hold on to those truths through thick and thin so that even on a darker day and even and I may be facing sometimes khalila on abyss I can hold on to that frequency of trust of love of faith of compassion and of truth and authenticity everybody have an amazing Amazing amazing week a good your most blessed and incredible year yet for you and all your loved ones. May we see Mashia from Amen. Next week there is a class. Next week there is a classmas class Tuesday 9:30. Thank you. Thank you. Oh wow. Wow. Okay. Ask for all the good things. Do we know an address? Right. You'll put in it'll come. Okay. I Trump inspired you. Trump inspired you. I'm just joking. [laughter]