Chassidus Monday | The Secret Of Matzah - Siddur Shaar Chag Hamatzos #5

[Music] m [Music] oh [Music] is ah [Music] i [Music] oh [Music] oh [Music] oh my [Music] [Applause] [Music] [Applause] my [Music] everybody good morning welcome could see me and hear me beautiful okay just before we begin i want to announce that tonight monday night at 10 pm new york time going to have our second part in the three part series about dating the first installment was dedicated to parents and tonight we're going to be having a interactive live zoom workshop for boys for young men who are before dating or middle of dating or want to date or we're dating and this is going to be a live event with questions and answers tonight at 10 p.m it's going to be on zoom on a special zoo the same one that we had last time about dating if you don't have the link you can email us you can email info at the yeshiva.net and they will add you to our list to be able to get the link tomorrow morning tuesday 9 45 we're going to have a special class why are people so anxious at the sader night and how can we fix it this is going to be tuesday morning 9 45 a.m at the yeshiva.net wednesday we're going to resume this mimer again 7 30 a.m continue this mimer of the bal hatanya i'm also going to suggest yesterday's class we had a class yesterday with the community of los angeles young israel of sanctuary city a shabby salgado sermon titled the two dips of jewish history the dip that began exile and then ended exile i think you'll find it moving and interesting and we're posting also another class maybe it was already posted yesterday i gave another class which was about how to how we set ourselves free emotionally and psychologically so let's move on here if you haven't printed out the source sheets please do that and um we're going to continue so last class was friday morning there was a deep class it was a deep peace in this miner with the balatanya discusses the difference of the munna of khasid and the uniqueness of the nephili kiss the godly soul of the jew even khasid um pious ones the pious ones from among the gentiles he said can appreciate can comprehend can be sensitive to the concept of paul benito to the divine energy that constitutes the core the dna of all of existence because hashem is the engine he is the motor he is the battery he is the soul he is the consciousness of existence and some of them are even moved by it emotionally and it affects them in their action as he says yoshimura maya the words of the altar it causes them to abstain from living in a way that would be immoral what's the mitzvah of a munna that's designated to the jewish people so he says because it's already a completely different experience the being moved from yeshmei being moved from the fact that hashem created the whole world something from nothing he says loyalize this is good also for non-truth not for this the nephili kiss loi la zois husband shalakis not for this to never shall a kiss which is a which is a piece of hashem not for this that the nefer shall it has come down into the world there's something called atar salads that's a universal concept furthermore the alter episode you don't even need a munna for that real la muna muna means faith belief you don't need it for that a person who has open eyes a person who's sensitive to reality person who doesn't have confirmation bias preconceived notions a person is not trying to justify their addictions or their cravings or their fears or their insecurities look at the world with real curiosity and inquisitiveness and a longing to discover the truth and nothing but the truth dr ebba says they will come to the conclusion that essentially all of matter is a manifestation of consciousness this is real science he says you don't need a munna you need real science not science that's distorted not science that has an agenda not science that has a bias not science that has a paradigm and that is that we have to prove that there's no god you wouldn't think scientists can have agendas but scientists could also have agendas you need real science real real real science and you have to have the openness he says and it's not easy because intuitively and naturally our vision is eclipsed our vision is blurred we often get caught up in the external veneer of life and we fail to appreciate the bitter hayes and he says that's why there's davening every single day and the point of davening the first section of davoning all the psychedelia is what that that animals should also understand that we're living in a divine world that i'm not an animal i am a human being i am divine that the world is divine even the animal is really divine that you need to do every day because a person often becomes desensitized we're is the jewish ammuna this begins with israel until then the dharvaning is a preparation for this is the concept that hashem and eli kim are one atta ray saladas you have been showing this is already a sensitivity to the essence of hashem what he calls musa is the way the divine is articulated the way it's defined the way it's filtered the way it's compressed the way it's condensed as an engine of the universe this is hashem you should love your god what's your god it's everybody's god no no that's me to the nephew the level of reality the state of oneness that the never shall a kiss can experience because it's a helicopter so therefore the nefer shall the kiss experience is not just hashem as create beniful hashem as as as the engine of the world but hashem in his essence and he says here a munna because this is not mammalic almond this is a save of kalam the mala kalaman is the appreciation of the divine as that which fills it serves as the battery of the world and munni says is in the save of calaman which is beyond distinction was beyond hashbabi beyond ghillie beyond the earth the atmos and saif all discussed at length in the previous year and the reason the jew can experience this is because because the soul comes from there the soul is i am who i am beyond the name beyond the description beyond the definition this is not defining hashem the way it's he's articulated the way it's filtered condensed in a way that's perceived by the world because it's the dna of the world that's called the hispastus of enzyme the emanation of ainsaif which can be grasped by creation to some degree to one degree or another and this is what he spoke before about hasidim asylum that they can grasp hashem this is called the malacalam here we're talking about i i the deepest core of the eye that transcends the way the eye is filtered and condensed to become beneficial that is your god that's the lacus you can relate to that's moshe tells the jewish people you have been shown something and what not two separate things you have the consequent person can relate to hashem as ali kim the gemara says they called the god the nandru is called hashem is that like no anointing hashem is that hashem and therefore he doesn't speak about hashem that i created heaven and earth created heaven and earth is the way the divine infinity is articulated in a finite way to create heaven and earth here it is have taken you out for marriage and i am to be able to have a relationship to be able to detect to have the antennas that can perceive and experience atsa museums okay this is i think the summary of what we learned it's very deep you have to review this you have to learn this a few times and try to understand it well clear yeah let's go further where are we we're on the next page tough viewed zion toffee of zion the first column the paragraph is page eight thirty three or tough your zion the first column says now we come back to the zohan that we began the mimer with the mats mata is called the bread of faith and yeah we asked what's the what does it mean the bread of faith i can understand that it's matzah matzah commemorates the muna that the jewish people had then but to say that this matzah's bread of faith this monsters is is ammuna the unique moon that belongs to canisters israel that belongs to the nephilis which is the moon in atmosphere inside the relationship that the antenna of the jewish soul detects and experiences and has a relationship and is connected and is one with atmos with the essence of anxiety with the core of infinity which is beyond his past regular you we have the divine the way it's manifested like the ray of a sun from the solar core the ray of the sun comes from the sun and that ray comes into my home and illuminates my bedroom or my dining room or my office or my study with its wonderful luminescence that's called gilior that's the light that is revealed and by definition it's one that is extremely filtered and contracted and restricted and condensed in order to be able to serve its purpose as the dna as the consciousness of the universe each creature according to its unique chemistry this we call kayak or we sometimes call it but the moon of knesset's israel with an effort shall the kisses is much deeper than that the nephi shall accuse was not lowered down into this world just to be able to reach the conclusion of kaye kapil benifer the nephew shall the case's mr and therefore it's antenna sensitive to atmos to the core essence so he says through the matzah that's what the zohar means matzah helps us access the state of consciousness for this we have to introduce a statement of hazal it's a statement in the gemara massachusetts as he says in footnote 39 and so an infant does not know how to call out tata mama father mother until he does not taste the taste of grey the gemara message speaks about different opinions of what the eight sadas was the tree of knowledge that other manchava were told not to eat and they ate what type of fruit did they eat so one opinion is that it was a geffen it was a vine another opinion is it was taina it was a fig tree and then the gemara brings an opinion that maya says it was it was actually wheat interesting it was wheat that they ate and that's why it's called a tadas the tree of knowledge what's the connection because we trita produces grain and an infant does not get the knowledge the know-how the skill to be able to call out to say to articulate and call out abba ima father mother until he or she does not taste the taste of grain doggone hence it's called eight zadas says dalton is a ploy it's very strange [Music] it's what's the connection to say that when he eats grain and when he tastes the taste of grain that triggers or or evokes or it bestows upon him a certain level of development that he has does what is the meaning of this gemara aviatious of course in the initial stages after birth a baby doesn't eat dog baby doesn't eat grain a baby doesn't eat solid foods a baby nurses from its mother baby nurses the milk of its mother at a later stage it starts eating tom it starts eating at a later stage the baby can start eating other foods including of course grain that also there's different stages and indeed that's when something happens to the child it can begin verbalizing letters and then verbalizing words and the gemara says that only when it eats grain when he tastes grain or she tastes green can they actually say abanim but the connection seems strange that's based on tom dawgan the bias of khayyam was the love of baghdad banished he has a safer called ben yohayoda on gemara and he asks a question here he says the gomorrah should have said a child can't speak can't say any words until it starts eating grain generally you see that the child starts speaking words and it's associated with the time it starts eating grain but it's not what the gemara says the gemara speaks about the fact that he doesn't know how to call out abba ima so he he wonders why the gemara uses these words but al-taraba is going to explain that it's taka precise the words are very precise only when he eats grain does he know to call out father and mother pirush the key word is the kriya he or she knows how to say how to call out father mother call out it's not that at this stage the infant has a true awareness and authentic comprehension what it really means that this is my father or this is my my mother the quality the full the full a full understanding of what it means that he's he's my father he she's my mother the heinous in other words that i came from these people they've given birth to me my father and mother shiyaki vias and i should know who his father is and understand something about the essence of his father and understand something of the quality of his compassion to him and the love that a father or mother have to a child expressed of course in the fact that under all circumstances they will feed this child and sustain this child and shelter this child and take care of the child this baby the the infant does not recognize all of this it's going to take time to appreciate all of this the imcosel nonetheless even before a full understanding of what it means you're my father what it means you're my mother he can call out with conviction tati mother whatever the right language is and this happens when he begins the third year i think he means when he begins the third year which means when he's two years old or even less than that even less than that because there are words that already a child starts saying earlier than that even before it's one year i mean it depends every child has you know his or her time when they start talking but sometimes after six months or or a year a child begins saying different words but usually they're still in the time of the gemara they would often nurse for 24 months they would nurse for two years sometimes even longer but two years that's why he says should ben gimmel he probably means when he is two years of age and stops nursing and starts eating grain but sometimes it could be pockets it could be less than that at that age you don't can't expect a child to be fully aware of what it means that you're my father what it means you're my mother the imcos has so this thing this concept that the child the infant can call out father mother this is not a knowledge that's coming what you would call from atsmus meaning he has the ability to really comprehend what he means what she means when they say father mother i know with the full ramifications what does it mean to have a father what does it mean to have a mother it's not that yet rather he says this your dear this knowledge it actually comes from a place that is more primal that is more super conscious it's beyond us it's beyond our definitive intellectual analytical perception in 41 it brings that sadek has in his manuscript the word it comes from a super conscious place but but it doesn't remain above conscious perception i'll call panam liquorice because the child is actually articulating the words father mother shamakira bacaragamura in other words there is a clear recognition you are my father unmistakable and you are my mother liquorice even somebody else who may come around and who may be very nice he's not going to call him abby you're not going to call him father in other words there is a recognition you have that stage in the baby where the recognition is not something that's articulated because it's not processed consciously it's processed but it's processed super consciously that's called lamina analyzing how a baby processes things babies process everything maybe deeper because it's subconscious it's super conscious we talk about that's a baby everything is at the layout it goes in but it goes in in a very primal way at this at this stage on one hand you're not going to say this real tas conscious understanding and analytical perception of what a father is what a mother is no but on the other hand it's not only super subconscious it's being articulated in a very clear way the baby is aware of it the baby knows this is my father there's no mistaking you are maya but you're not mayaba you are my emo you're not my ima elizabeth the knowledge and the recognition of your his parents or her parents at that stage comes from a place that's beyond conscious perception into a space of conscious perception of it's not that the same way it's processed in a super conscious way it's processed in a conscious way with the same expansiveness rather it's condensed and limited into a smaller form of awareness and understanding the number of what you could call it is recognition similar a similar example not the same but he's going to give an example from the animal kingdom an axe or a donkey or other animals recognize their owners their masters shinema famous posix says in yeshaya the beginning of his chapter one yadashire evos is the prophet isaiah is chastising the jewish people this is chapter one of your childhood after you have says an ox knows kaine who knows the one who acquired it the owner a hammer donkey knows the trough ava says the trough from where it eats of its master an animal has a certain level of perception which he calls katnos hadas it's a very very primitive it's a very limited form of perception that the mammal is capable of different mammals have different levels of perception but here is him an example of an ox and a dunk and if the ox and donkey spend a certain amount of time with an owner it's not just a one-time event there's an ongoing process this is my boss this is the one who who either you know in his farm i was born and i grew up or he purchased me and i'm part of his tevra so he says after a while that this person is sustaining and giving livelihood and feeding this ox this bull this cow or this donkey there is a certain recognition there's a certain regular they're not going to confuse the two animals are sensitive and animals are aware it's called katniss hadas nobody's going to say that the animal understands who their owner is and what he's about and his interests and his personality the animal understands what the animal is capable of understanding but there's a real recognition of does yoshaya navi use this as a metaphor because he's giving a call of a christmas he's saying if even an ox and a dunking animals but they're still capable of having an attachment of having some relationship of having some connection with their owner i'm not only talking here about man's best friend or other animals that have unique uh sensitivities and emotions and empathy even a ceremony they know there's a connection they can appreciate so certainly israel could recognize their own kind of their own creator at least if not the full extent the full awareness of it but to some diminished form or commercial day liquor this is a metaphor for what we're explaining about a child at this stage at this stage of development the child knows this is my father this is my mother can the child explain what it means to be a father what it means to be a mother what fathers and mothers do for children sometimes even older children can't explain it but at some point you become aware of these things this one the degree more than another one at this stage what is it he says it's not just a primal perception in the super conscious of the child a child absorbs things that are beyond conscious perception and they go deep inside you know child like a wet sponge it absorbs everything but it's not necessarily processed consciously that is why childhood is so important for development and that's why we sometimes are affected so deeply by things we experienced in childhood because we didn't um experience it linguistically it bypassed the regular conscious filters when we're an adult and you tell me something as an adult so i think do i want to absorb it do i not want to absorb it i want to take it in do i not want to take it in it goes through those filters that don't exist during early childhood especially close to our birth when the das has not developed on that level so things are experienced beyond the dos of a child comes the gemara and says when the child eats dagon something happens could it fully grasp who its father and mother is with full das no but is it only laminates absolutely not something of its awareness of the lemonade can already be articulated and experienced in a form of conscious awareness and perception the child says knows this is my father why he's my father why not somebody else why she's my mother why are you not my mother why are you my mother to understand you were born there's a father and a mother who came together they are the progenitors to understand everything about their compassion to you their love to you to appreciate the biology of it appreciate the emotions of it i don't know i don't know the answer i don't i'm not at that stage but somehow i know you are my father you are my mother that that deeper primal perception which is aware of everything on a level that's beyond awareness a glimmer of it is articulated in the dash to be able to say abba imatakola and to mean it to know there's something unique about these two people this is my father this is my mother just as this is true biologically with a toddler and with an infant and a toddler down here below this is also a metaphor and an allegory to a deeper place moscow means a small level of awareness a condensed level of awareness kamisha kosov as it says and this is a whole section of the haggadah but it's a whole chapter in ezekiel chapter 16. your fascicle basically gives the metaphor that when hashem came to redeem the jewish people from egypt the night of pesach they were perceived as a newborn infants says famously and again we say in the haggadah i see that you are completely enmeshed and engulfed and enveloped in your blood like when a baby just emerges from the womb of the mother he continues you were nude you with without any clothes and i saw that your umbilical cord was still connected this is how the navigator allegorically describes the night of the exodus of egypt when god came to extract the child from the womb of its mother la cajas like going care of like to give birth to this child who was impregnated in the womb of the egyptians because the baby is an egg was an exiled maybe didn't have its own life we were slaves and hashem comes to extract the baby so miss by says but what does this really mean it's not just the physical state it represents that state of consciousness of katniss says the past success in houston isaiah chapter eleven kinai israel vallaveo israel is like a lad a young child and i love him omi mitzrayim karasi live beneath in egypt i called out to my child na rupert which is the definition of the jewish people when hashem comes to take them out of egypt is like the tina it's like the infant or the toddler who can only call out abba ima he ate the grain he can say abba ima but the level of awareness is small voo but what does it mean spiritually in terms of its cosmic significance that at that point the jewish people can sense that atsmus is our father you can call out abba you can call out to the essence of hashem you are our father of seeing the divine in creation for the relationship the connection the experience of atomos which is beyond the stars which is beyond the world zahaya how did they experience this this is why hashem gave in the midst of eating matzah the first night of pesach when they left egypt and every year since the highness when the jewish people the child tasted the taste of grain which is matzah matzah the flower mata has to be from grain one of the five types of grape hamas mini dogen whether it's wheat or barley or spelt or oats or rye and the flour and the water the grain of course is the wheat or the barley or the other species of grain and you grind this seed and into flour and then you knead the flour with water and you bake it into matzah that's dugga when the jewish people tasted the tam dagon as nichnas so just like the baby who experiences beyond conscious perception but when the baby starts eating dugga now the baby can actually say abe there's a certain conscious awareness and recognition that that which was should be able to come into da's comes down to that ben says when the jews ate doggone the first time that was a time matzah what happens can enter into their consciousness that which is essentially beyond consciousness the recognition the experience of the essence of the encyphe which no thought can grasp even the highest thought in the world can grasp it because thoughts by definition articulate things thoughts articulate reality mahsava can relate to kayak beniful but this is that which lace maksha when they ate the matzah they grasped it usually it's not something i can experience with das that's why we call it and it means it's beyond us the mats allow that that which is beyond us should be able to go in there should be some type of recognition at least that you can call out father the baby doesn't understand again what it means to be a father all the ramifications what it means but there's a relationship there's a deep connection he may not even be able to understand exactly why i estimate why is he your father why is he not your father what is he going to tell you an older child an adult can explain to you why you my father why you're not my father that age he can't explain why you're my mother but i know you're my mother i know you're my mother i know we're connected i know we're connected unconditionally i know that there's a flow of love that cannot be challenged that can that's indestructible i know that there's a relationship between my essence and your essence that recognition happens when they eat the bats she delicious a complete bittle a complete sense of connection and alignment with i am who i am with the core of the atmosphere you're asking a good question for this you don't need matzah you can also eat khala you can eat comments the gemara doesn't say you have to eat matcha the gemara says tom duggan if a child eats khala they can also say abba this has to do with grain okay it's not inflated it's it's it's it's not unleavened it's leavened so but why what what does it have to do with matzah and furthermore devin ezra says evan ezra says that matzah is the bread of slaves right this is the bread of poverty that our forefathers ate in the land of egypt because matzah was the bread that slaves used to eat and we know why because slaves didn't have time to let the dough rise because they have to go back to work so therefore they were compelled to eat matzah bake it fast so you can get back to work you're not a free person you could sit in the kitchen or sit outside and let your dough rise oh so i think that vanessa says also devon ezra says that it takes longer to digest and therefore when they would feed them mats instead of regular bread they would feed them less that's what evanezera says there are other explanations in but according to this they're reading matzah before also okay this is these are good questions it will be addressed soon in the miner but very that's a very good question continues uh what is the connection to duggan why is it that that which is beyond us can be accessed into das by the child through tasting grain we know grain of course is what makes bread kayak the writings of the arizona as he says in 48 he brings sarah kavanagh's priest skying from the arizona he explains that bread is associated with the faculty the first faculty of the ten faculty is known as which desire says is a combination of two words the power of what commission is as darizal explains about the blessing hamitzi lekha minharits that lechem is associated with based on this we can understand when he eats when he or she tastes the taste of dug and grain which is associated with kahma they can experience that level of awareness of shallam is beyond comprehension and understanding in a clear definitive elaborate way bina is the development of an idea but is the epiphany it's the spark it's the aha it's called kayak which means the kayak of what because the idea is still nebulous it's still fuzzy it does not get it was not consolidated yet we explained many times dr ebb explains that these are different cognitive faculties is the epiphany moment it's aha the example he gives is like a blitz like a barakah mavic lightning it's dark outside it's pitch dark in the forest it's raining and suddenly there's a lightning and it's the entire region and space is illuminated with such a powerful light and everything is seen the problem is it doesn't stay the lightening comes and goes it's a moment of clarity but the moment does not remain it does not endure in life we have that sometimes you're confused about something sometimes you're reading something a text you're learning you don't understand it you try again and again and again and then suddenly there's an epiphany there's like a lightening goal they say a light bulb goes off in your head you know the aha moment you experience this powerful oh this is khaki what is it can you write it down no can you say it over no can you articulate it no can you explain it to somebody else also not but you got it you know that something special just came into your head then there's been been there's development been it from the word binyan you have to build you have to take the idea and now you have to build it you have to create a structure out of it oh this is hard to take an idea and turn it into a home we know is not so simple but that's what being is the zoya says that is the father abba and bin is the mother the father unleashes the spark it's called the sperm the seed of life the zera but the zero itself is not going to do anything it has to be conceived by the egg it has to fertilize the egg and then with the egg it can develop into an embryo and then the embryo can develop into a fetus and then after nine months you have bayesia hashem a full-fledged baby that can be born and emergent to the world but that's a long process of nine months that's bina bin of aivan in a isha more than a nation a woman more than a man so the altareby says here when the child eats dog on bread tyrizal explains that lechem is khachma so what happens he can experience a development of his own what does it mean by a child that the starts developing in a conscious way what is the intermediary between the super conscious and the conscious where did the idea come from the idea goes into your head aha where did it come from where did it come from the tree it was all inside of me but it was in my super conscious everything was inside of you we don't have new ideas the idea is all there everything is there calls it is unconscious the passage says literally it means we're going to find hakama we we're going to find everything you know you're going to look at you're going to walk in the street and find khakim on the sidewalk it doesn't work that way you could find a watch you can find the clock you can find the pen you can find the phone you can't find hakam in the streets comes from a place called iron what's i in nothingness but how do we translate i in always no thingness not nothingness no thingness because the state of ideas in ion is not something that i process i process linguistically it's not articulate it's not articulated in a conscious way it's in a state of iron is the first release from ayan into yesh from no thingness into a concrete reality but it's not concrete it's very fuzzy it's very nebulous it's very very subtle it's very able it's like the seed you have to hold on to it you have to conceive it you have to absorb it the mother has to absorb the wife has to absorb it if we want a baby to develop from this if not it comes and it goes it has tremendous power the zero has tremendous power that's why we're so sensitive to the seed but on its own it's nebulous that's why it's called a seminal point like the word semen a seminal it's very seminal now it has to be developed so is the intermediary between the super conscious and the conscious khachema is the first flow from the super conscious into the conscious you get it and then bina is consolidated are already solid and articulated is an energy that bina doesn't have because in you still feel the super conscious tatafess associated with the right brain although it says khakim is the right brain being is the left brain what do you think the right brain and the two hemispheres of the brain you're familiar are you guys righties or lefties in the brain there's people who are right brainers and people i love brains now i know some scientists argue with this and they say there's no such a thing that this one is that one i'm not getting into that if it's true or natural but the point is that the different hemispheres of the brain are responsible for different things the right hemisphere of the brain sees things in a holistic way it's much more intuitive the left hemisphere of the brain is much more about language much more articulate much more about details it's very detailed oriented the right part of the brain is not detailed oriented it sees the big picture it's very very intuitive the left part of the brain is very much about details and scrutiny and facts and spread spread i call it spreadsheets the right side of the brain couldn't care less take your spreadsheets and get i'm not interested in spreadsheets i experience it like this i got it i don't need a spreadsheet and now if a right brain is married to a left brain it's kashmak if they work it out and if not aya the left brain loves spreadsheets you know people who love spreadsheets they're always interspers everything is another spreadsheet and the right brain sees a spreadsheet and wants to kill itself that's how it is which ones are you which one are you is really connected to the super conscious it comes into the conscious but it's it's super conscious and that's why it doesn't have so much the ashes it doesn't have caleb it's more oil it's light and bean is all about caleb it's all about structure and vessels and containers and organization there are people who are gewalde kabalye they're very innovative because the right hemisphere of the brain is very innovative it is a lot of creativity there the left hemisphere of the brain is not about creativity and not about innovation it's about organization it's about structure development both are critical says dalted when the child is the filter from the iron into the conscious so at this point the child can experience that which is lamin in a way that comes into das here he means da's not da's versus he means conscious knowledge don't get confused that's what he said i also know that you're my father and mother but it's beyond us it's beyond the currents beyond consciousness it's all there but it's not processed consciously now once i ate dog on to something of the super conscious can be articulated can be revealed in the conscious expression of the child that in a very conscious way he can realize and he can say or she can say aban ima when the baby is still nursing milk of the mummy the words are very very powerful words they're they're kabbalistic siddhis words but you have to see what he's saying when the baby is still nursing the abba did not yet enter into his or her modality after katniss not even in a small primitive way of recognition and as we explained all of this elsewhere in other my martian without to never discuss this in footnote 40 he gives a list of all the my modern without whatever discusses this vidyla maven and this will be enough for somebody who understands now it's known you have already clear comprehension and ideas expanded in length and in breadth value in bina it's something that you understand it already became a thing it's not no thingness it's a thing it's it's not noticeable it doesn't have a strong ego it doesn't have a presence headed hispastas legamine that has vertex the idea has no espostus it's not extended it's not expanded is the key it's the core of the reality the way it emerges the moment it's created from iron into yesh that first moment it's still that that that tiny little nakuda which is the accent in bina there's already sad there's a and being it is already it's consolidated it's defined being there's a structure being as a structure let me give an example right if a person is giving a shear if a person is writing a paper a person is making a presentation what's i have an idea that's it but i can't do anything with it because it's still iron it's not yesh without bina it's going to remain very very nebulous with bina it becomes contained in a way that can be articulated and expressed and spoken about and written about so bina is already dover it's something you still feel that it's not articulate you know why it's not articulated because it's actually a flow from the unconscious is like the moment that comes into existence that moment that comes to existence there's still shock there's still nothing articulated you have the atom of it the atom of it you have more than ambina but there's no hispastus now let's go now we'll see how marshall is what's the metaphor for this in food matzah why listen to this because matzah doesn't have sour dough doesn't have yeast and doesn't have sourdough today the crowd the people are making sourdough bread you know how sourdough bread works sourdough everybody knows your wives make sourdough you buy sourdough so you have a starter right that starter is alive you know there's fungi there you have a starter and that starter really inflates you put it into the bread and that's the sauer the the yeast the machmetsas it's called zoyerteg that allows it to inflate so he says the matzah doesn't have that now if you leave flour alone with water it's going to slowly develop its own starter but the matzah without sir without mahmouth obvious vegas class vegas is called no inflation will happen it will not be inflated it will not become thicker it will not become more dense not before baking and not after baking some it remains in its pristine state flower and water that were needed together the way they are on their own without any additional action without any additional identity that's how she will remain even after the baking there will be no twice this no addition the dough won't be inflated it won't be leavened if you put in the starter if you put in sourdough ah the dough is going to expand the dough is going to become inflated it's going to become elevated you ever saw the dough pre the sourdough and after the sourdough was put in the dough before that bottled stickled a little flower a little water once the starter has impacted it you see what happens to it ah he said it appears as such a yesh it's large it's great it's extended it's thick it's heavy it's dense in every direction every direction much greater than it was originally it's not just it gets bigger and also the way it happens is in the sense of exaltedness it gets higher and higher and taller and taller and taller for house and muscle all this is a muscle the to understand when you're still in the nikuda of which is beyond us there's no expansion of length and breath velocity [Music] begins the concept of denim of judgements which means the exaltedness of bina creates a different dynamic ide because the yeast was put in there foreign is also wisdom but bin is like the flower and the water with yeast so therefore it becomes exalted it's boastful it's big it's large it's powerful it's tall it's felt if you eat regular bread sourdough bread muhammad's dick of bread it's also mayhem but it's in the image that's beyond comprehensive that's beyond his pastures just like you have it in a person you have it by hashem the way godliness extends and is articulated in language and becomes the dna of the world that's like the sourdough bread where the original dough extends and expands nothing no sir i want you to be able to experience the abba i want you to experience the abba the ima the atsumos for amnam salvadara khalbasha but true this came through being condensed in the physical food called matzah with the and that's why desire calls it the bread of a moonah based on everything he explained what is there is the idea of the goyoshem of messiah but that's not real you don't need a muna for that real moon is saved that's matzah when they eat ate the matza and jews eat the matzah every single year the matzah triggers and it's a mitzvah of course i can eat matzo a whole year but when i'm eating pesach matzah it's a mitsvatit matzah so that matzah the experiential physical matzah triggers and evokes in the soul that relationship with the super conscious reality that the soul experiences the oneness with atmosphere hashem's essence once said esther you're eating godliness that's what alternate saying you're not just eating a food that has a symbolic idea no he says it comes into this of it simpson it comes into the mouth it's called this food is the food of a munna because the physical martial of the matzah is not just a detached martial it's a manifestation of this idea within physicality not just it's acute marshall sourdough bread versus matzah the metaphor is an evolution the martial is an evolution of the nimshan every martial is an evolution of the nimshan it's the way it's articulated in physical terms we'll take some questions what's the difference between a munna and das elion in this minute he's not discussing the difference between a moon and a salient it's a separate it's it's it's a different sugar and it's oh it's good you know not always to mix because you want to uh you want to uh be able to focus on what he says here somebody asked that the jews ate wheat while in egypt but perhaps as matzah that took less time to bake because slaves have to get work quickly done and it satisf and it satiates for longer more than muhammad's but it wasn't a mitzvah eating wheat and mitzrayim as matzah hummuts was permissible it wasn't a mitzvah leaving click quickly without allowing the dough to rise and therefore eating the dough as a mitzvah that was a divine act the result of obeying a special commandment to leave quickly the jews ate matzah the night before they left egypt right so this is before they left quickly yeah the first say there the night of pesach there was a commandment to eat matzah perhaps the mitzvah to eat matzah the night and day of izmir shrine was not so much about eating wheat wheat by which a child learns to say abu ima but more about not eating yeast or leavened products could in the directive not to eat yeast have been satisfied by eating a vegetable sure when you eat a vegetable you're not eating yeast but you're not eating bread the point here is that it has to be lechem because lechem is all says is the idea of hakma what does it mean when he says okay so if you look footnote 53 you see he gives a footnote basically if you remember i don't know if you starving fire but if you say kagavana friday night from zohar kegavana right you remember what we say raza deshabaz shabbas remember when shabbos comes in separates from situation from unholiness from unholy nazareth abraham all the dinan which means all the stern judgments are removed from it removed miss abraham from the word lahavir are removed from it is so she remains in the luminescence in the sacred luminescence of the sacred oneness the zohar says that the beginning of dinin is bina when it comes to bina that's where dinin miss aaron miss aaron comes in the word his urus like right or era to be my to awake to arouse right anito so didn't miss iron me are awakened from her or aroused from her what does this mean it means that in the state of kharma because there's no sense of self in what's felt is the truth of the idea that transcends the i bina is the assertiveness of the i in order to contain it within my own identity and therefore from bina begins the concept of din and gura what is din and gura din are called judgments stern judgments give a simple example when a person is in a state of of complete alignment with oneness so then there's no ego when there's no ego there's much there's no danger of uh of egotism of negativity of toxicity once i go into from khachman to bina everything changes because now it has to be integrated into my own identity so it's filtered through my consciousness so now there can all there can be all these different types of experiences that emerge so therefore the beginning of dinim starts with bina not with oh when we eat matzah cedar night we haven't eaten any wheat for the whole day usually hummus is prohibited the day before the seder matzah is prohibited on araf pesach perhaps there is a void between the consumption of wheat called the ayanba emza between the wheat of comets and the wheat of matzah perhaps okay i'm going to wish you all a beautiful day just to remind you tonight monday 10 o'clock p.m we have an interactive workshop for young men in bakram about dating that's going to be on a special zoom interactive session tomorrow 9 45 a.m we have our women's class why we get anxious at the seder and how can we fix it it's tomorrow morning tuesday 9 45. i would suggest it i think it's going to be an interesting class beiji hashem wednesday morning 7 30 we'll continue the mimer in the meantime have a beautiful beautiful day thank you [Music] [Applause] [Music] [Applause] [Laughter] i