If I Really Get It, How Can I Stay Stuck in My Ego?

They want to bring now. Tire pressure yesterday. Oh. I actually call you. Okay, so good morning everybody. Welcome. So we're going to be finished the my mother bus and I thought she could give him last year. And I can't say we finished, but we completed at least on one level. So, today we're going to begin a new my mother from the Bala Tanya the altar ever Torah or parshas Yisro. It's the first my mother on the parsha. Which would be page 132 in the Torah or in the Hebrew summer of love column three summer of love column three all the way on the bottom of the page. You'll see it says parshas Yisro and it begins with the words the choidish hashlishi. This my mother from the altar ever begins on the words the choidish hashlishi. The chase been a summer to somebody him as a bomb in the receiving eye. Which is the basic introduction to the story of my mother has seen either giving of the Torah during the time of Martin Torah and parshas Yisro this is the opening parshas that introduces the whole story how they arrived at midbar Sinai they arrive at the desert known as Sinai and the mountain which is her Sinai and that's where the whole story of the giving of the Torah will happen. This discourse the altar ever said on the Shabbos before Shavuos tough cough summer of Zion in the secular calendar that would be 1807. And therefore when the Torah or and the hood hood or organized it was placed in parshas Yisro because it was a parshas in parshas Yisro but he said it on the Shabbos before Shavuos of that year tough cough summer of Zion. And as usual with the my mother and the altar ever himself didn't write it. He would say it in Yiddish and then somebody else would write it usually these my mother mostly are from his brother. He had a brother my real review of the lab. He would have saved a called share is you would have shall sit with us he was a a big gun in his own right. He was a younger brother and he would write down the my mother he was known as the my real. So, he probably wrote this as well. This is a very fundamental mind matter and how to approach what Torah is. What is Torah and what is Matan Torah? And uh one of the most important points here is that Matan Torah is not an event that happened once. Matan Torah opened up a reality that is always happening. It's not that there was an event that happened and we remember the event, which is also a great thing. But it rather opened up the doors to understand that there's a reality that's constantly happening every single day and every single moment. It also gives us a whole approach about how to learn and what learning really means, as we'll see in the continuation of the mind matter. It's a very fundamental mind matter from the perspective of uh the Baal Shem Tov and Hasidus and Alter Rebbe on what Matan Torah is, what Torah is, etc. So, he starts off, as always, with a possuk. Ba chodesh ha shlishi l'tzeit Bnei Yisrael mi'Mitzrayim ba'yom hazeh ba'u midbar Sinai. The Chumash says in English, "On the third month from when the Jewish people left Mitzrayim, on this day they came to midbar Sinai. On this day." Now, this, as anyone who even reads superficially knows that this possuk has a riddle in it. It doesn't say which day. If you don't want to tell me which day, you don't have to tell me which day. If you want to tell me which day, tell me which day. You tell me on this day. Thank you. So, it's like you say on the seventh month, on this day this and this happened. Which day? There's 30 days in a month, 29 days in a month. So, it's not clear. So, it says ba chodesh. You want to just say the month? You shouldn't say the day. You don't have to say the day. The Torah doesn't always speak about days. But for example, when they came out of Mitzrayim, it says, doesn't only say it was the first month, it says it was on the 15th day of the first month. Ba chamisha asar la chodesh ha shlishi. Here, it just says ba'yom hazeh. So, Chazal struggle with this. Rashi already brings he didn't know what Yom Zeh means. Yom Zeh. It says by Yom Zeh. But, it doesn't say will I finish by Yom Zeh yet. This day, what's this day? Is it day six or day 10 or day one or day 25? So, they come up So, it doesn't say which day. Like Chazal darsh Rosh Chodesh. Chachmei Yisrael of Rashi, the Gemara in Maseches Shabbos daf pei vov, it's a famous sugiyah of Matan Torah and Shabbos. And Rashi quotes it also. Chazal say they expound that it has to be Rosh Chodesh. How do they know? It's this day. Well, the second day is also this day. It depends when you're talking. Today, I could say this day, it's Tu Bishvat Chachmei. The answer is k'siv hacha by Yom Zeh. They made what's called gezeirah shavah. What's gezeirah shavah? Gezeirah shavah is the origin of the divine origin of what we call today copy, paste. What's the concept of copy, paste? Copy, paste is if I have a word or a paragraph or a sentence and I want to use it in the next page. I don't have to retype it. Right? Used to be on a typewriter, you had to retype it. So, we never understood gezeirah shavah. But, now you take this and you put it there. So, it's really the same word. You copy, paste. This concept is called lahavdil gezeirah shavah. That means when the Torah uses the same term in two completely different places, we say there was a copy, paste there. In other words, the original word was so to speak copied and pasted here, which means that the two are applicable to each other. This is called gezeirah shavah. It's a very interesting way of learning. It's the second formula, the second methodology of learning of Rabbi Shmuel Laima. B'shlash esrei middos hataluyin hadrashos. There's 13 methods that Mosha gave through which to expound Torah. The first is kal vachomer. And the second is this gzeirah shavah. So this is one of those gzeirah shavahs. Where else does it say bayom hazeh in Chumash? Does it ever say bayom hazeh? So bayom hazeh, no, but hazeh does. Where does it say? So he says, "K'siv haser k'siv maleh bayom hazeh. Uk'siv hasem hachodesh hazeh lachem." Parshas Boi, it says "Hashem spoke to Mosha and Aaron before they left Egypt." And he said "Hachodesh hazeh lachem rosh chodesh. Rishon hu lachem l'chodshei hashanah." This month should be the head of all the months, the first of the months of the year. This was the month of Nisan when they left Egypt. And "Hachodesh hazeh lachem" is explained that he showed him the moon when it was renewed, chodesh from the word chidush. And he said "Look at this new moon, hachodesh hazeh lachem. This will become the beginning of the month, rosh chodesh." So when does it When it says "Hachodesh hazeh" it means what? Rosh chodesh, cuz that's the context of what he's saying. So Chazal say "K'siv maleh bayom hazeh. Uk'siv hasem hachodesh hazeh lachem." So therefore, when it says "Bayom hazeh" it means the same hazeh, copy paste. What's the hazeh over there in Parshas Boi? Rosh chodesh. Hachodesh hazeh. Not just this month, this day when the month is renewed. When there's a new moon, that's only rosh chodesh. The moment you could see the new moon, that's rosh chodesh. The next day already the next days, the moon becomes bigger and bigger, the crescent expands. So here too, it says "Bayom hazeh" it means which day? Rosh chodesh. It came rosh chodesh. Mhm. Now here's the obvious question that every one of you shiva asks in fifth grade. Remember the question? The first mom when you hear the first gzeirah shavah from your teacher in fifth grade, what's the question you ask? Anybody here is in fifth grade or is ready to go to fifth grade? You don't remember the question? What what do what do you what do you going to ask on what I just said? How long did it take me to say this? Huh? It would have killed you to write the date? What would have happened? The world would have fallen apart if you wrote the date? Right? And what is the answer you got in fifth grade? Huh? Okay. This is the question, right? What do you have What do you have to not say it? And then we have to go into a whole process of figuring it out. They could have been said explicitly. So the truth is in Nigler, you can't always ask these questions. It's It's This is how God decided to reveal the certain truth. In Pnimius Taita, they always ask these questions. So this is the question. The way he puts it is very interesting. Obviously, the Taita wants to say that is called by Yaima Zoh. That's That's important. If we would have said the third month, the first of the day, which you have in other places, you would have been missing a major point. Your head has to be called by Yaima Zoh. After now we'll know what Yaima Zoh means. We have a shove. Why is it that the Taita does it? Because the the words by Yaima Zoh are important. Now, by Yaima Zoh you need an explanation what that means. The question is why would that be important? Just say it explicitly. This answer we're going to get to at the end of the mind. This this question. This will be understood by introducing first the concept what is Kabbalah Satyr? Or to put it differently, what is the dish of Martin Tyler? What is the mile? What is the greatness of what's the question? While I came to Martin Tyler how you come to say that Before Martin Tyler the word sadik His point is you could say that through Martin Tyler people could know what's the right thing, can live with the right path, can serve a sham. But he says before Martin Tyler there were plenty of righteous people, good people. So that means you could be a good person before Martin Tyler. Now this is a very interesting statement cuz people always ask, "Oh, I know people who are not religious and they're much nicer. And everybody gets it. They're much nicer than a lot of religious people I know. Right? There's also religious people who are very nice. But I know many religious many religious people and they're not so nice. And I know many not religious people who I trust much more. So the Rebbi is really asking that. He says before Martin Tyler there were sadikim, there were good people. So to be a good person, you didn't need Martin Tyler. Furthermore For character was only before Martin Tyler that you had the office. And the office of says about the office things that doesn't say about people afterwards. The madras says However say America it's an expression of madras beracious say for beracious. The office with the America over. America over means that their relationship, their alignment with a sham was so deep that they're considered like a chariot, the relationship of a chariot. A carriage to the one riding it or today you would call the car to the rider of the car. It's not like you get into your car right? And you tell the car you know, I'd like to go to the city. The car says, I prefer Borough Park. You tell the car, but I really have to go to the city. The car says, you know what? Let's compromise. We're going to Miami. If your car is doing that, yeah? Then you have to go to the mechanic. Or if your car says, we're not going anywhere, which the car sometimes says. But a good car, it doesn't have its own identity. It's a It's a It's a conduit for the person. You want to go to Miami, we're going to Miami. Just put in gas. You get on a horse. A mercava is a horse with a chariot. The horse doesn't say, I have my opinion, you have your opinion. Unless it's not a trained horse. But if it's a mercava, Look at it says, "Efa Efa Who wants to go? Where do you want to go?" It's a very powerful expression on a person. How others say in a mercava that their whole atzmius was a conduit. It was a mercava. It was a chariot. It was completely aligned with the divine. It wasn't a struggle. You want this, I want this. Let me figure it out. There was a complete oneness. This is about the Avos Haynu in a mercava. And this was before Matan Torah. And it's only about the Avos that you say this before Matan Torah. So you can't just say Torah was given, so people will know what to do. You'll have good people. The inyan inyan is Ki hinei mailas Avraham Avinu halach b'nasiah hanegba. So in order to understand what happens in Matan Torah, he first says, let's talk about Avraham Avinu. It says about Avraham Avinu, Avraham Avinu was of course the first one who introduced what would become Judaism, Yiddishkeit. Our first patriarch. And the nekudah of Avraham Avinu, what is the nekudah of Avraham Avinu? So he says, you see it in the pasuk. Pasuk says about Avraham, "Vayisa Avraham halach b'nasiah hanegba." Avraham traveled. And in all of his travels, he was going after K'naan, he was going Hanegba. Hanegba is Negev, to the Negev. Negev is the south. So, Avraham Avinu comes to Eretz Yisrael. But, what happens in Eretz Yisrael? He's constantly going more and more Hanegba. What does this mean? On a geographical level, it means he was going down south, getting closer to Yerushalayim. On a spiritual level, holech v'naso'a means this is his constant journey. Peter Shaya holech v'naso'a mimadrega l'madrega ad she'anigba, ad she'avo Hanegba, hu p'nimiyus umidos Avraham Avinu. Avraham Avinu was traveling from stage to stage, from level to level, until he came to the Negev. Because again, every story has a literal interpretation, and has a spiritual interpretation. So, Avraham Avinu is also We're talking here about his spiritual journey. He's going higher and higher, or deeper and deeper in his avodah, until he reaches Hanegba. And Negev in Kabbalah is midas a chesed, which is the middah of Avraham Avinu, p'nimiyus umidos Avraham Avinu, the attribute of love. The reason is, when you're standing facing mizrach, where the sun rises from, mizrach means shining, cuz that's where the sun begins to rise from, right? The east. You'll always look to the east and the sun begins to rise there. So, darom is on the right, when you face mizrach. I wanted to say here, but this is not mizrach, that's mizrach. So, in this room, this is east, not this. This is east, right? And uh darom is there. Right? I'm looking now at darom, which is south. And tzofon is on the left from mizrach. Tzofon is on the north, then of course you have ma'arav on the west. So, it says in Kabbalah that the right side, generally, yamin is chesed, and the left side is g'vurah, more strength and discipline. So, therefore, Hanegba in the writings of Kabbalah and Chassidus is associated with love, with ahava, with chesed, which is the right, like yemin mekareves u'smol docheh. The stronger arm is chesed, and the weaker arm is gevurah. Because the predominant quality in a person's life needs to be love, connection. Obviously, one needs discipline in order to structure the love. The love should be healthy and productive. Right? But the the foundation has to be connection, not distance. That's why, just parenthetically, if there's no connection, you have to be very careful with discipline. Not because discipline is not good, but because discipline that has no connection, if a child or a student doesn't feel connected, then the discipline could be very, very counterproductive. If there's a connection and the discipline is building the connection, it's even making it stronger in a way, cuz it means you actually care about me and my schedule. Beautiful. But if not, you have to be very careful. I'm saying this cuz somebody quoted me on a big show recently. Somebody sent me that I teach that I teach that discipline has no place in life, only love, love, love. So, I just felt the felt the need to clarify that. That's it. Discipline is an amazingly productive thing if there's attachment. If there's no attachment, you could see very clearly the results of it. So, Avraham Avinu was always going Hanegba. Hanegba is more more ahava, b'chinat b'chinat middas ahava elyonah. Reich vert rich words. Avraham Avinu ascended and he was traveling so deeply. He went from one space to another place to another place. And here you see how growth works. Growth is never a situation where I become complacent and smug. I mastered it all. On the contrary, people who grow more in a way have more frustration in a good way because there's always more, you know. You come to the destination and you see You know, when you see a mountain and you think you're going to walk for 20 minutes and you'll reach the mountain and then 20 minutes later you see how far the mountain is. So, he says Avraham Avinu is going higher and higher and higher until he becomes a cover mammoth. He becomes literally a cut into it, a chariot for Ahavas Yisrael, you know, for divine love. I try to begin this but not so much to the point that it's completely revealed in his soul. Because Ahavah itself has so many different gradations, how many different madregas, how many different levels. How much love, how deep the love is. So, he says Avraham Avinu reached the point that his very identity was love and his very identity was aligned with Hashem's love and that became his love with a a complete oneness of the love. That's what he says. Gilui benafsho mamash. It was it was pulsating in his soul. It was completely revealed in his soul. For Aliyah Zuta mi Matah l'Maalah b'chinat Mitzrayim. This story of Aliyah Zuta u'Negbah the Torah says. The Torah says that V'Yisa Avraham Aliyah Zuta u'Negbah. And right after that it says Avraham Avinu went down to Mitzrayim and he came up from Mitzrayim. So, he says the connection is Aliyah Zuta mi Matah l'Maalah b'chinat Mitzrayim. This This journey of coming The word like we many times comes from the word mate or Google. Mate means constraints. Right? Google means boundaries that confine you. So went up from the time. What does it mean he went up from the time? reaching What is the love right like we spoke about the south. It comes because of goes out of goes up from the time. Every person has a inside of them. It's not just the physical country called Egypt. The question I have to ask myself is what is my time? I am those things that limit you. They crush you. They confine you and don't allow the full expression of the soul's love to come out. I can't experience love from someone else and certainly not from a sham or experience my love. That's my Google. So a person has a my Google when he calls it Google of a mess. The layers of a body or animal consciousness that limit or they dress up the show bottom. Literally when you have a garment that dresses it up and you don't have such easy access to it. Somebody's wearing a bulletproof vest. That's like a thick bush. Even if you wearing a thinner garment, it covers it up. So he says that's an interesting expression to Google of a become a bush over the show and therefore they limit it. They don't allow it fully It's limited. It's It's imprisoned somewhat. Depends to what level. Avraham Avinu was successful by Yael Avraham Mitzrayim. He went up from Mitzrayim. Therefore, he could travel deeper and deeper and deeper in love. Halacha Masai HaNegev. You understand what he's touching? That's how he's touching. Because it's magbil or malbish. You have a layers that instead of accessing, they limit. They dress it up. They They contain it. They don't want it to be expressed. And every person has to be able to identify what is that in your life. This is not such a simple avoid. If I ask you, what is the Mitzrayim? What does it look like? How does it play itself out? When does it come out most? What hours in the day? Right? Some people have no problem. It's 24 hours. It's no problem. You just You stay there. But this is These are These are important questions. By Yael Avraham Mitzrayim. So then it could be Halacha Masai HaNegev. Because a merkava means you're aligned with your real self. Your real self is one with the divine source. But for that, I have to be open to that self. To that self which is a merkava. The relationship of a merkava, people who ride horses know that the kinship between the horse and the rider of the horse is very deep. I don't know if there's any professional horse ride horseback riders here. But when you The horse knows whether to trust you. You know, horses are unbelievably sensitive. So when you get onto your merkava, when you get onto your horse, and the head of the merkava merkava is like a coach, a chariot, everything that comes with the horse. Horse and buggy. The horse knows right away. You're in or you're out. Either the horse says, "I'm leading the way cuz you don't know what you're doing and you're too anxious and nervous anyway. So I'll just do what I want to do and I'll take care of you." Or you could tell the horse, "We're good." And then the horse is happy to be a horse. Horse doesn't want to be a person. A fair this is a fidenzas einer Feld. A horse is content. But the horse has to feel that you got it under control, and then there's a very special kinship. Like the horse surrenders completely and it just becomes a chariot, and it's a very powerful relationship. I don't know the word relationship, but it's a very powerful symbiotic connection between the two. That's the concept of merkava. But to be able to be merkava, the person has to able to be aligned with that with that nakuda. So it says "Abraham went down to Egypt." And the story right after that is he went down to Egypt and he came up from Egypt. So he says there's a connection between the two stories. To understand how Mitzrayim works, let's say he's explaining what Mitzrayim is. This is the Alter Rebbe's description of Mitzrayim. You understand that this Mitzrayim itself has many different levels, but this is his Mitzrayim. Even though the nefesh Elokis, which is the godly consciousness, maskeles. Maskeles means she perceives. She senses. Maskeles is chochma, it's maska it's haskala. U'misbonenes, and furthermore, she meditates. From the word bina. In the infinity, the greatness, the truth of the Ein Sof of Ein Sof. V'hispashtus means and the extension, the expansion of Ein Sof on all created beings, shehu chaya chaim. The truth is that he is the life of life. Those are the words chaya chaim. There's life everywhere. There's life in a bush, there's life in an ant, there's life in a person, there's life in a star. What's Hashem? Chayei HaChayim, the life of the life. Life also needs life. Who gives life life? We take life life, it's alive. Really? Who gives life life? Why is life not dead? It's a funny question, but it's a good question. What makes life live? You're alive, why? Because there's electricity that's pumping the heart, so the the then the electricity who gave the electricity life? So the when you say Hashem, it means the life of life. The life in life, Chayei HaChayim. We say in davening Atah Mechayei es hakol. In Vayivarech David, you give life to all. Pasuk says in Yirmiyahu, I fill heaven and earth. U'melo chol ha'aretz kevodo, a pasuk in Yeshayahu. We also say every day in davening, the earth is filled with his glory. So he says, this is all what the nefesh Elokis gets. The nefesh Elokis just gets this, cuz it's a divine consciousness, so it's sensitive to this. It knows that there's an inner life in everything. The inner life in everything is Ein Sof. Not only that, this inner life extends and expands and vibrates through every single creature. Va'atah Mechayei es hakol. You don't say this bee is out of the pale, this butterfly is out of the pale, this worm or caterpillar is out of the pale, or better, this person is out of the picture. Va'atah Mechayei es hakol. And that's what the navi says, heaven and earth I fill, U'melo chol ha'aretz kevodo, but you there's somewhere where this chayim is not there. So it's in every nekudah, in every nook and cranny and speck of the universe and the person. No, this the nefesh Elokis gets right away. Af al pi kein, ein bekayach nafsho latzeis min ha'arteka. The nefesh Elokis is sensitive to this, but it doesn't have the capacity to get out of its shell. Very interesting expression. Na'arteka is like a shell, a a a thief, a um you can call it a wallet sometimes. A nartik, it's like a kiss. It contains something. So, the soul also has like sometimes a shell, like something that's contained in it doesn't have a to get out. Who my sir have goof? This is an imprisonment. It's an imprisonment of the goof. Lease with cleaners is coffee of this up car. What would it look like if it went out of its prison? It would have the capacity sometimes to engage in a scafia. And sometimes to engage in a sub car. A scafia means subduing. It's from the word kaifa. It's up car means transformation. It's two stages in a person's development. Sometimes you can identify. You can identify the negative or the immoral. And subdue it. In other words, ignore it, not become defined by it. And sometimes even more than that. You can go deeper and transform it. See what is really at its core. But for all of this, I have to be free. My soul has to be free so that it can identify what needs to be subdued, what needs to be transformed. But what happens if a person, even with all this understanding, remains the soul is still in the shell. I can goof I mean that I'm the top of the grass I could tell Dawson. The goof, meaning the physical shell of a person, remains completely in its full strength. And the person is not moved. A command as I learn expression of this would be what the Gamora says in brackets. Gunva a poem marked out to fully. The Gamora says that a a gun of a thief, when he's about to steal, he calls out to Hashem and he davens. He says, "Do me a favor. It should be with that sloka. 50% for tzedakah." Right? Gunva a poem marked out to Monica. What's shot? He's giving an example here that there's a blockage. He's not davening to uh President Biden or to King Charles, right? He's not davening to Donald Trump or Nancy Pelosi. He's davening to Hashem to be matzliach in the ganeiva. Why? Cuz God is in charge of the world. And yet, while you're stealing, the pshat is it gives an example that sometimes you could be aware of something, but it doesn't really it doesn't really become part of me. Because my my my body, my nervous system, my emotions, they're like trapped. So, I can have an idea, but it doesn't permeate. The I, the real I, remains locked up. I don't have access to it. So, there's a disconnect. This is what he's describing. There's a disconnect. Not that he knows he knows good things and he is aware of it, but the poel mamash he's going to go steal. There's no complete connection. There's no complete alignment. The flow is not seamless. That's the idea that the body the soul can't get out of it. shel this there's a certain imprisonment that holds it captured that I don't have access to it. Like he said before, Mitzrayim. Vayaal Avram Mitzrayim. O mailus Avram hoiseh she all of me b'chinus metzarim. Avram Avinu's uniqueness is he he can always identify this metzer, this uh constraint and ascend it. L'dovko nafsho b'avol yonah. So, his soul could cleave with the cosmic higher love of Hashem. Atz'tachpis l'hispashit m'luvshei sheb'noiga m'tzad haguf l'hizdavkus b'bitul l'havai sh'b'chol l'vavcha. To the point that he can experience the full desire that was a burning desire to go out to go out of the levushim, of the garments of noiga. Noiga is a certain level of a shell, of a husk. And completely reach a state of bitter love is better than love of Adam. What does it mean bitter love is better than love of Adam? To become a miracle over where there's no dissonance anymore. There's no separateness. There's complete oneness. The beginning is close on that fish mama. What this love looks like, the way it's in a drama of you who is close on that fish means that the whole soul is yearning. The whole soul is yearning for this. In other words, there's no corner of the self that's not permeated with this type of consciousness. So, close on that fish is there's such a there's such a craving. Close really means that the soul goes out. In other words, there's there's a readiness, an emotional readiness, and a desire that there should be no I that's separate. Why? Because he was a free man. Bitter is freedom. Right? That's the point. The highest. Bitter equals freedom. People sometimes think bitter means the opposite of pressure, but here you see everything besides bitter is is bitter. Question is how imprisoned you are. Cuz what does bitter mean? Bitter really means that I don't have to carry the burden of separateness, which is not even true. The burden of separateness is a very heavy burden. The burden to have to be separate. You have to make up a whole reality that doesn't exist. It's hard. The burden of separateness is a very hard burden to carry. It's like carrying 100 washing machines. You have to make a philosophy out of it if you're a philosopher. And if you're an emotional person, you have to build emotions around it. All in order to justify separateness. So, it's like you know, it's like when you open up a a company a factory for counterfeit money. Right? It's it's it's a burden. It's a burden. Because it's all fake. You have to invest fakeness with realness. It's probably the hardest thing in the world to invest fakeness with a sense of realness. It's very very difficult. So he could could experience the bitter love of his place on earth which is no separateness whatsoever. It's a parallel that I spoke about these things in words. It's a big parallel. Cuz generally the experience of this right? You know that he really felt he could talk about this. There's people who experience sometimes they call the death of ego. You can't talk about it. Cuz there's no words. It's true that when he would stop talking he would start rolling on the ground. But then he continued talking. In other words this is the real reality of the kiss. The kiss is always in this space. The kiss is in this space. The question is how much I have access to myself. Sometimes I don't have access. The covers it up and contains it and blocks it. And even if there's certain truths I may talk about and even if I may understand it and I may even have a an affinity for it and a sensitivity to it cuz the kiss gets this. This is its bread and butter. This is its oxygen. It's a kiss. The kiss means it sees the world from God's perspective cuz it's godly. It's not by the kiss. You don't have to You don't have to like invent reality. This is its reality. This is how it experiences reality. But it's in a it's in a voosh, that experiences or speaks about a whole other reality. This also means that there's a lot of pain inherent in life because there's a tension between two completely different realities, and they're tugging against each other. But when the soul is in a more lucid space, there's a scafian and a sabba. And when not, there becomes a disconnect between the two realities. So he says not. So this is describing of Ram of Inus Viala of Ram of Mitzrayim. The oil is with me my heads on you hear what the Rebbi saying? He may have a zoom. But my bachmus is by Inus by Inus save borgo at me I save of Kalamin. This love This love of a person comes when a person on appreciates or meditates on the light of Inus save which we call save of Kalamin. Meaning in addition to what we spoke before. The atom of highest column you're the life of life. So every aspect of life is is there's the life of life which is divine. The heartbeat the life of the heartbeat is divine. The life of the cell is divine. The life of the neuron is divine. The The life of electrons or atoms is divine. There's also the his by Inus in Inus save I save of Kalamin. What's that save of Kalamin? Save Kalamin like we learned many times is it encompasses all the worlds the least machshava to see be claw. Which no thought grasps it at all. The fact that you're the life of life that our thoughts can wrap themselves around to a certain degree. Not that we can define life, but at least there's a certain appreciation because it's my consciousness that I'm feeling, and that is Hashem. That's when you're when you're experiencing your consciousness, your life on whatever degree it is, your mind has a certain grasp of it. Something, we perceive something. There's an element of save of kol almin which lays machshava be klal. No thought can grasp. Why not? Why not? And why is it necessary to even talk about this element? Why not only chaye hachaya? So he says, "Ki malchuscha malchus kol almin b'chinus melech l'vado." We say in Ashrei, "Malchuscha malchus kol almin." Your malchus, your your kingship, right, is a kingship that pervades all the worlds. In other words, it's not like you're a melech in in in in in one country, in Australia, or you're a melech in America. "Malchuscha malchuscha." That's literally what it says in Ashrei. Now, the Rebbe Taich is, "Malchuscha malchuscha kol almin is b'chinus melech l'vado." He takes the pasuk. It's a very very famous Taich of the Alter Rebbe. He says in a lot of mymarim. "All the almin is basically malchus. It's melech l'vado. It's only malchus." The literal interpretation is, "Wow, your malchus reaches everywhere. It's not limited to New Zealand or Denmark or Italy." It's kol almin, heaven and earth, spiritual, physical, all the worlds, all of history. He's Taiching to something else in the pasuk. "All the almin, it's all melech. It's b'chinus melech l'vado." What's that melech l'vado? We know Kabbalah, there's 10 sefiros. The lowest and the last is malchus. So all the worlds is just malchus. You say, "Just?" I'm saying just like it's just. It's not just. But But that's what he's going to want to say. "All they love him, it's just Malchus. What's pshat you can is dibbur? K'mo she kasav d'var melech shilton. Malchus in Kabbalah is always associated with speech, communication. There's a possuk in Koheles, b'd'var melech shilton. A king rules through words. That's the power of a king. Power of a king is his command. D'var melech shilton, his word is rulership. So what does that mean spiritually? It means that Malchus essentially is a metaphor for dibbur. It's a metaphor for communication, for dibbur. That's how the melech rules. So when you say Hashem is the all the worlds are Malchus, it means it's his k'vayachol his communicative speech. K'ma'amar we say in the morning, every morning by davening, that's where we start P'sukei D'Zimra, Baruch she'omar v'haya olam. Blessed is he who spoke and the world came into existence. Amirah v'vad, and the word here is amirah v'vad. All the worlds, olam is not just this world, all the worlds, it's Baruch she'omar. It's a word, it's a saying. Shem izenam shechayus kol olam v'kiyum v'sivuv shamayim v'a'aretz, which from this, what's this? The she'omar comes, the life of all the worlds and their existence and their emergence from nothing into something, she'ein tzel b'chinat tzela b'olam. And remember if it's amirah, if it's a word, it's essentially ha'arah b'olam. Which means a ray, a radiance of the infinite. Like the radiance, like the light, like a ray of the sun that comes out of the core of the sun. The light comes from the sun, no question. The ray that's coming into our room comes from the sun itself. Doesn't come from another source. But it's called ha'arah. It's a ray of the sun. So when you say the whole world comes from she'omar, she'omar, it's like saying the whole world comes it's a harder it's a ray of the sun. Now when you have one ray of the sun that comes into the house, it's authentic. It's really from the sun. But to say that that defines the sun, the magnitude, the size, the intensity, obviously you're not going to say that. It comes from the sun, but it can't capture it doesn't capture nothing but one ray of the sun. How many rays are there that come from the sun? I don't know that there's a number. And that's only the ray and then the sun itself is of a completely different magnitude on every level and even though and even that's physical. When you talk about the source, it's a whole different reality. That's why the thought can't grasp it. What we're grasping is like one ray of the sun that comes in and we celebrate it. And that's why it says Amar Olam. What's Amar Olam is it's a word. Words come from the person. Right? But the word is a limited articulation and expression of reality. That's why the deeper you go into places, the harder it is to speak. There's certain experience that person has, you can't say a word. Not cuz Not because words are lies, because that the whole speech is is is is is is It's not that you're going to lie even if you're honest. Dibur is a container. It's a way of articulating a message. It's already a form of limited articulation of a truth. It says Moshe couldn't speak, yeah? Uh? It says you're having a hard time explaining. I'm having a hard time talking. That's a good thing. I always have. It doesn't look like it, but I always have a hard time. I have a hard time because there's always a danger when you're learning these things that that you think that through words you understand it. So, it's very dangerous. You understand? The mile of Mosha was you knew that you don't understand. He could He didn't speak, so you knew that through words you're not going to understand anything. The danger is when you think that through words you understand it, that's very dangerous. At least if you didn't say anything, you didn't say anything. If you're saying you're They wanted to open up a Yeshiva in Warsaw. Named for the Chaim Brisker. So, they offered it as a They were the Yeshiva. They asked the Brisker of cuz he was a son if he thinks he's the right person. He said, "No." They said, "As octupled." As octupled, he says good. He says good children. He says, "Yeah, I'll put a message with me to go." There's what you say there's what you don't say. What you don't say is much more. So, that's the word I'm a voyeur island. The world is a word of a sham. The world is a word. I told you in Hebrew, it's very interesting. The same word we use for a thing is the same word we use for a word. Dover is a thing and Dover is a word, right? Call him a Dover dibur. Dover dibur. Cuz everything is really a word. It's a word. But a word is amazing. It's like the ray of the sun. It's a sham's word. But a what does it get from the source? It articulates it in a finite way that could be designed in a word and that becomes that becomes the universe. In fact, we all know people can hear words and not understand anything you're saying. Right? I can read words. A child can sometimes read words. You can read Mishnayos. You can even know it by heart. You don't understand a word. What's p'shat? The word doesn't have the essence in it. You can have words without understanding what's inside the words. Yeah, you could see the whole world and ignore everything. Just like you can hear a whole speech and you didn't understand any of it. That's also an element of dibur. And he explains my shakasov the possuk says this but not the possuk in the morning in shachris. This is a piece of davening in the morning. You remember where this is? I'm a lot of all right. You should be blessed in heaven and earth for the praise of my the work of your hands. Again, he gives it the opposite interpretation. We say, "Wow, wow, my decha. Look what a carpenter you are like I can't create all of this. He's saying, "Yeah, that's true." But just like you did WITH MY COLUMN. ALL the worlds are called my decha. Your handywork. Heaven and earth, spirituality physically. What's new? That's a nice thing. It is. The word my decha is really a metaphor to understand the energy that creates the worlds. But my decha they are them in the handywork of a person, right? What is my What is manifested in the handywork? If I If If If I fix a table or I make a fix a doorknob or I build something, what is manifested in it? He says the my sir. The power of action, the power of my sir of the soul, which is which is an external garment of the soul. A soul has so many so many different layers. What aspect of the soul? The soul is coming out of my I take a nail and I put it into something. It's It's It's It's me. It's coming from me. There's my imagination there. But I don't know. Some people can't do it. Instead of putting the nail into the into whatever they have to put it the nail goes into their finger instead of going into the sukkah. So the the nefesh is coming out in that. But what aspect of the soul? Let me put it this way. If I look at a at a at a pushka that you built or a sukkah that you built, how much do I know about your intimate life? How much do I know about your emotions, your personality? How much? Zero. Even if I watch you doing it. Why? What do you mean? You You're there. You're there. That nail went in because You're right. That's It's a If I did to you and it and really it is you. Really it is you. But from my perspective, what do I see? Even if I watch you doing it. And certainly if I don't watch you doing I'm seeing a lavusha chitzonis shel hanefesh. If somebody comes over to me and says hello, I heard them speak. That word came out. But how much of you do I know? Somebody writes a biography about somebody. Yeah? So you say you spent time with them. No, I never spent time with them. So how do you know what to write? I heard a tape. How much How long did they speak for? I don't know. Like 10 seconds. What they say? Good morning, everybody. How are you? You'll laugh, right? Well, What do you mean? It's words. It's words. So it's a How do you How do you know me? How do you know me? Now, the truth is really it's comes from me. But it's like It's like I'm going to write a book on the sun. I'm going to make a study on the sun based This morning I see a ray coming in. So now I tell you about the sun. Well, which true. The ray came from the sun. So the Alter Rebbe said this is the humility we to understand in the world of science, the world of understanding the universe." It's unbelievable, the universe. But, its relationship with the Kodesh is Ma'aseh Yadcha. It's a word. It's like the ray of the sun. And that's what Malchei Olamim is. So, you say, "The world is God's speech." Because infinity, the way it's expressed and manifested in the consciousness of the universe is like a word, one word relative to the whole reservoir of a person's identity. How much percentage of your essence comes out in a single sentence, I'm asking you? Huh? 1%, not even 1%. The words come from you. How much of the sun comes out in a ray? We're very thankful for the ray. Right? Ma'aseh Yadcha. Ma'aseh Yadcha. Somebody's going to write on on Einstein's tombstone that he was capable of tying a shoelace. Or changing a light bulb. First of all, I don't know that he was. But, uh Now, you'll say a monkey can change light bulbs or tie shoelaces. It's a great idea, but it's going to be an insult. Why? Because it doesn't express Tying shoelaces is a skill. Right? It's a skill. And changing a light bulb for some of us is a skill. Not for you, but for some of us it's a skill. But, I I we get hurt when we do it. But, you're not going to You don't want to put that on the tombstone. Why? That's what he says. It's It brings out something, but it brings out of Now, the main the main thing is that But, you type this what he's saying here. Is it a So, he's he's using all these statements in topsy-turvy. All the worlds All the worlds is this. Which is All the worlds is THIS. WE SAY BARUCH SHE'AMAR BA'OLAM. LOOK WHAT HE DID. NO, Baruch she'amar ba'olam. So, I made it. It's Baruch she'amar BA'OLAM AL KOL SHEVACH. Ma'aseh yadecha. You type this what I'm saying? Ma'aseh yadecha. Not to minimize the miracle of creation. But to put it in perspective. Not to minimize Malchus olam is no small thing, but to put it in perspective. Uh? Yeah, so davening with a davening. Al kol shevach, it's ma'aseh yadecha. That's what he says, "Kach chiyus amulbesh b'chol ha'olamos." The chiyus in all the olamos einan ela b'chinus koach ha'ma'aseh. It's like in a person, the power of ma'aseh. What's the power of ma'aseh? My power to take a tissue, my power to knock a nail into the into the pushka. My power to build something, to fix something. Ma'aseh yadai. My power of carpentry, or to do something with my hand. Whatever I'm doing with my hand. She'u koach ha'chiyus einenu ba'or ba'olam she'einam megaleh atzmus umuchon nefesh klal. Muchon nefesh klal. It's a koach that comes from me. Especially if there's skill. But it's called external. It's a ha'arah. It's like a light, a ray that comes from you. Einam megaleh atzmus umuchon nefesh klal. You're not going to say that this captures the essence of the soul. You look at this table, and then oh, now I know what type of marriage you have, now I know your insecurities, now I know who you are, now I know your emotions, now I know what makes you tick. I don't know anything. And if somebody destroys this thing, it's not like you're gone. And he continues, he says, "And we say right to the Davening, to all my right? What's the next piece? There's to rain the body lotion. The one who creates holy ones, angels. Now starts about the You are my You are We're talking now about the book. So he says angels and souls, that's the and shame so can any of us Even after you go from I see and you're dealing with We're not dealing anymore with the tree and the squirrel. We're dealing with angels and souls. Yeah, it's my name. They represent your name. It's a praise for your name. Meaning they come from your name. What is a name? A name also represents that the the life of them is a It's like a name. If I know your name, how much do I know about you? On one hand, it's your name. It's on your tax returns and it's on your bills and it's on your receipts and it's your bank account. It's on your house. But if I have your name, what do I have from you? Uh yeah. So if I know you from inside, I know you from inside. But when I have your name, a name is To put it differently, a name is used for another person to identify you. When you talk to yourself if you lived yourself on an island on your own you don't need a name. I don't wake up in the morning and I say Yeshivish Jacobson maybe you should get out of bed. Maybe sometimes I do, but usually when you're communicating with yourself it's from within. But how am I supposed to talk to you? I can't talk to you from inside your heart. I try but I can't always. A name allows me to connect to you. So a name is the way you're known to others. It's the way you're defined by others. Also in terms of concept when you say a person has a good name or reputation, what does it mean a reputation? The way others experience you. It's the way I see you. So what does this mean here? When you say Hashem's name you stop Hashem Malkenu it's the way the divine energy is the articulated his reputation to someone else. Again it's a it's like the ray of the sun. It's not called it's called a name. A name is deep that which means the worlds themselves the external worlds unlike the angels and the souls that's called the name. Because your power of action is even more external than your name. A name ultimately represents something deeper. You say a person's reputation the way you're knowing right? Your identity. My is the nail that you just knocked into the so is called my the are called are called a name. The power of action that's invested in a name. I build a name. I build a table. I build a candelabra or anything else that you do. Whatever you do. You're moving a shoe you're moving a tissue box, you're building something, you're destroying something. That koach really has no connection anymore with the person. In fact, it becomes separate from you. I built something and now it's separate from me. It's not even me. When you look at it, you don't even see me. You can hold on to the vessel that I built. Maybe it took me a year, but you're not holding on to me. I don't even know that you're holding on to it. You're holding on to me. You really are holding on to me. It says that the Maggid of Mezritch he once saw out a clay and he said that it was built by somebody who was blind on one eye. Cuz he could see the koach of poel benifol. He could see the energy of the person inside the kayli. But that's a tremendous chiddush. Regularly, when I'm holding a kayli, right? I have you, but I don't have any of you. Because it became detached from you. The koach left you. That energy left you. It's now in this piece of art or in this table or in this stander or in this candelabra, whatever you make or whatever you built or in this car. So, therefore, when I'm holding on to it, it's not like I'm schlepping you with me. I'm holding on to something that you built. Because the koach is separate. That means even before that, this koach doesn't capture you. Even before you let go of the kayli. When I call your name, you turn around. When I take this vessel, you're not turning around. You don't even know. When I call your name, obviously if you're in the room, I have you. You turn around. In other words, it it has a connection to you. Because the name ultimately is connected to the person. It's a ray, but it's a ray that's negated to the essence of the person and still connected to him. That's the difference between Kodeshim Tizbarach Hashem Elokeinu bashamayim mavdil as we call ma'aseh yedecha. Tizbarach lanetzach Kodeshim we call Shimcha. Even though they also come from a ray, Baruch sh'amar v'haya ha'olam, but it has a deeper relationship. It reflects more of the source. Ach im kolzeh inzeh elah b'chinat ziv. But all of this, the world, the angels, the souls, it can be called ziv. What's p'shat ziv? Ziv is a ray, a radiance, a glimmer of light, like the ray of the sun that comes out of the solar core. So all these p'sukim, Malchuscha Malchus kol olamim, it's malchus. What's malchus? Your speech. Leadership is the way you're known to people. It's the way you're defined by the fact that you're a leader of a country. It doesn't define the essence. Real leaders are people who are complete before they were leaders. If you need leadership to make you, you're a dangerous leader. You understand what I'm saying? A leader is somebody, yeah, it doesn't define you. Because if leadership defines you, then you look for the polls and you look for the people to know how to respond. That's not a leader. A leader is somebody who has an inner core. Now you decide for whatever reason that you want to lead. But, leadership is essentially external. It's very deep, but it's really external cuz it doesn't define the person. If the leadership is taken away from you, you're not a person anymore. Moshe Rabbeinu didn't become a person because he was a leader. The Baal Shem Tov didn't become a person because he was known. That's not what made him a person. The reason he was so known is because he was a person without being known. And the people that you only know once they become leaders, you're not interested in knowing them. You want to know the person who's a person without being a leader cuz there there's a mystery there. You understand if your whole Matias is that you're a celebrity, then you're not a celebrity. You're a Hollywood celebrity. You understand what I'm saying? Malchus is chitzonius. The same is true Baruch She'amar Avraham Avinu. It's Baruch Hashem Elokeinu al kol shivchei ma'aseh yadacha. It's Baruch netzach borei olam yishtabach shimcha la'ad malkeinu. With praise, what are we praising? We're praising your name. What are we praising? Your handiwork. The whole world, it's a mira, it's a word. Ah? What is God? So, yeah, it's all from Hashem. Obviously, the ray of the sun comes from the sun. The words come from the soul. The handiwork comes from the person. So, the handiwork wasn't wasn't created by me. What's created by me? But, in a manifested way, what is captured on articulated version that is filtered, limited, restricted, and defined. And therefore, you could wrap yourself you could wrap your brain around it. The ray of the sun, I can enjoy, I can sit back, I can even get some vitamin D from it. If you go up to the sun, close to the sun, you're not going to get vitamin D. You're going to become French toast. American toast, depends where. Even toast is going to be would be good. Could be a little more than toast. Right? The ray of the sun, I could sit and enjoy it. I could sit on my porch and read a newspaper and look at the sun or not look at the sun, but get some light of the sun. It's coming from the sun, Amos. But it's a very filtered, articulated, defined element. Baruch she'amar, the whole olam is amar. It's a word. Ain vart. The Gemara says in Menachos that olam hazeh was created from a hey and olam haba was created from a yud. The hey and the yud comes from me. I just said hey and I said yud. But how much of me do you see, could you know, can you feel in the hey and in the yud? So he says, "Avu hu yisbarach b'chavai d'atzmei." We speak about Hashem himself, "Ram v'nisa." There's an element of ram v'nisa. Ram v'nisa means ram, exalted. V'nisa, sublime. "V'hu hu asif of kol olam." And this is what we call sovev of kol olam. Sovev of kol olam means not sovev. Sovev means surrounding. Sovev. Sovev doesn't mean he's around. Sovev means its presence in the world is not articulated and limited according to the capacity of the consciousness that can contain it. "U'mailah umatah shavin l'fanav." And therefore, the highest and the lowest are identical. We say Rosh Hashanah and Yom Kippur, "Mashveh umashveh katan v'gadol." And that's like a circle. A circle, sovev is like a circle. There's no higher, there's no lower, there's no beginning, there's no end. You're not going to say here you're more than here. Why? Because this is the nekudah of ain sof that is not articulated and limited in a particular filtered way like the name or like masee adacha. Kamesha kasam we say ani Hashem lo sheenisi. The pasuk says malachi. I Hashem have not changed and what's pshat I have not changed doesn't mean I haven't changed that I didn't disappear. Ani Hashem lo sheenisi means that this nakuda of Hashem hasn't even changed through creation. Why not? Because creation is malchus. It's baruch she'amar v'haya olam. So metzad malchus the divine energy is articulated into creating a world. But the very same reality still exists from the experience from the perspective of the ain sof itself pre-creation and over there there's no change whatsoever. To give a very imperfect physical example but you'll see why it's imperfect because over here it's in space so it doesn't bring out the point but one point it does bring out and that is if somebody says you know the sun is having a very bad day today. The sun? Why? Because it's cloudy. It's cloudy. Or everybody put down their Venetian blinds so the sun is having a bad day. Everybody understands all these changes are changes in how much of the light we receive. If it's a cloudy day so I don't have much of the light of the sun. A rainy day, a stormy day, it's a different than a summer day, a winter day, a cold day, a hot day. It doesn't change the sun itself. They say even if there's dark clouds, right? Above it is always a shining sun. The is how much of the light are you receiving? Are you accessing? Because the ray of the sun is what called the aura. And the aura doesn't affect, doesn't change the matter, the source. But there's a very big difference between the martial and the name show. In the martial we're talking about a physical sun that has a particular measurement, a particular volume, a particular size, particular properties, much beyond what we can imagine. Right? And the ray doesn't capture it all. So even if I interrupt the ray, I put down my curtain, my I I close my curtain, I put down my Venetian blinds, the sun itself is fully intact. Here we're not talking about a sun that Hashem's essence is somewhere in the heaven. So when you put down the curtain, you're blocking the light, you're not blocking the essence. This essence that we're talking about is everything. The core of the sun is here, too. Not in the martial and the name show. So the creation of the world is the way the energy was articulated and defined to be able to become a ray that is limited and therefore it becomes the martial of the world. And it becomes the of the world. But even then there's save of column and right there. That's not That's not filtered. That's not limited. That doesn't become shrinked. My see a decker means that there's a level of energy that is so to speak external. Yeah? To the point that it could look like it's detached from the person making it. And when I touch the vessel, I don't even have you. So what part of you is articulated in the cali? A very external part of you. That which articulated in the word. So you say the whole creation is a speech. I know a very short speech. One amira. Not a long speech. Now from a long speech maybe I could know a lot about you. From a few words, from one word, from one letter, what do I know? What do I know from a hey? You go, Oh, I know a lot about you, really? You're going to write my biography now? It's a It's a ha. It's a ha. It's laughable. But in that very space, you have a near sham lo shinnu si. You have the nakuda of save of kol amen, which hasn't been altered be chlav. What does it mean having altered be chlav? The whole briah is a up tight shin oy, not an up tight shin in soiv. The ganza briah The whole briah is a story about oy, not about moyer. So much had the core. It's just like pre-creation. So if you could go to that place, everything is kol oy ain soif. Even after creation. A near sham lo shinnu si. What a near What What was the whole briah? We're not lying. We're not saying there was no creation. It's a lie. But as it says, no, it's not true. It's fake. It's a comic. That's not true to this. A near sham lo shinnu si. The whole briah is a definition in oy. YOU COULD DESCRIBE THE RAYS OF THE SUN. A LOT HAPPENS to the rays of the sun. They didn't reach. I limited them. I BLOCKED THEM. IT'S CLOUDY. It's crazy. But none of it It's not an up tight shin the sun. The sun says, "I'm having a very good day, by the way." I know you guys have a really It's cold. It's 20 below zero. It's very cloudy. I just want you to know I'm having a good day. Now you understand the ramifications and cycle and the emotional life. Huh? If you stop here, you're missing the whole point. You understand all the numbers of the whole briah so oilam must have near Hashem lo shinnu es she cuz it's a near Hashem. The whole briah is an up titian oil. In oil a lot of things happen. Yes, yes, a lot of things happen. Maaseh decha and shem. It's an external energy which is articulated in a certain way. Right a levush chitzoni. But that's all an up titian oil. In in meyer in the source it was lo shinnu es she. Briah so oilam didn't change anything. So the whole briah, the whole creation Yeah. It's kulai and on that in that pin it's all soiv of kol oilam. It's all infinity. That's what we always talk about. Now what are the ramifications of this in life? In other words, the main nafka mina. Vos lachs du? I don't know. Okay. See, you can never get confused with metaphors. Physical metaphors never tell the story. Cuz in the physical metaphor, the sun has a place. The sun is having a good day because the clouds don't affect them. Right? I was once on the Swiss Alps. And you're on the top of the mountain and there's clouds under you and it's raining. But you're not part of the rain. You're literally you see the clouds and you see the rain coming out of the clouds and everybody's being soaked, right? 1,000 ft below, 2,000 ft below, 4,000 ft below. And you're perfect. In fact, for you the sun is shining. Cuz you're on the Swiss Alps. I saw it myself. You know, sometimes you're in an airplane and you see the clouds under you. When the cloud when the plane goes through the clouds, then we know what it feels like. But when the plane gets out of the clouds and it goes up, you can see the clouds below you. And if it's raining, it doesn't affect you. Not only cuz you're in them, but I'm in the Alps, you're outdoors. And the sun is shining. But anybody in a different place, it's pouring rain. So in physicality, it's two different places. The sun is there, it's untouched. Down here, it's raining. When you're talking in the nimshal, where is the sun? Where is the side of Kalam and Vohu? 4,000 ft above, where is side of Kalam? What's the answer? Huh? In a dream. For Kadma Malachim. So, huh? Yeah, it's not You're not talking about the sun. When he gives a mushlaf the sun, you have to understand what it means. So when you say the whole Brias Olam is an up tight and oyish. It's a difference in oyish. And near sham lotion nisi, it redefines the person. So at any moment, I can go up to the French Alps and go above the clouds. That's the point. At any moment in life, right? You have to be able to identify if it's a moment where it's very, very cloudy. It's true, it's very cloudy. But where do the clouds affect? The clouds affect the ray of the sun. Even the ray itself is not affected. It's affected the perception of the ray of the sun. But the sun itself is lotion easy. So Brianna saw a llama is a uptight in the ray. That there's now a ray that came from the sun and it's limited and it's articulated in this and this reality. You look at the world, you're looking at Malchos. You're looking at Amira. You're looking at Maisa. You're looking at a name. But the very same reality, there's also the Nakuda of Anaya Sham lotion easy. And Anaya Sham lotion easy over there is that there's always it's always absolute oneness, absolute infinity. So if you want to now take this in a very personal way, right? Sometimes a person goes through things in life. Who doesn't? Everybody. I'm not talking necessarily big tragic things. Even the regular day-to-day ups and downs that a person has already from childhood that breaks our hearts and minds in so many different ways, small or big things in almost every person's life. And they affect us very deeply because they affect the way our psyche becomes adjusted to the universe around us, everyone in his or her own way. All of this can only happen where it can only happen in the realm of the self where there could be more connection, where there could be less connection. And in those realms, the person indeed can experience rupture, can experience dissonance, can experience separation. In the realm of Hashem Nissi, pre-Beriah after Beriah, yet there's the invincible core of self that is one with the source, that is purely infinite, where there could be absolutely no rupture. Or to go back to the metaphor, that mountain above the clouds is always available. So, the ramifications of this are very, very intense in terms of a person's own understanding of how to view themselves or the world under all conditions. You asked me the other day if this is ideas or experiences, right? So, as long as this is an idea, it's fine. Okay, I can believe the Alter Rebbe. I can believe him. It looks like he he know he knows what he's saying. But if it's a mathematical formulation, Atzmus Eyn Sof Umemaleh, it's not the Nekudah. The Nekudah is the application of it, the experience of it. The internalization of it. You have to ask yourself, am I operating on a level of consciousness? Am I operating on a level of consciousness, which is also very significant, but it's the way the Chiyus, the divine energy, is filtered and restricted and contained. And therefore, it could be blocked at least to some degree or at least from some level of perception. Or there's always that space where Lo Shanisi, no change. What does it mean no change? No no pain, right? And no breakage can can take that away, can destroy it, can even darken it, can even eclipse it. My heart has to be able to trust that that space exists and shed the other layers and go back there. That's hard. That's why you have to learn this Sif a thousand times or at least a hundred times until you trust it. Not trust it in your brain that he knows what he's talking about. Trust it experientially. Trust it in your experience that that on top of that mountain the sun is shining. So, it's almost a visual you can even see a visual. A person is living in the world and there's always dark clouds or very often there's dark clouds. What's the method? Essentially, that's what this is. Okay, give me your hand. I'll take your hand. I'll take it says, "Give me your hand. Come. Let's go up. We're going to go a little higher and you'll see the sun is shining. And you can open up your body and open up your soul and let the sun come in. But it's raining. There's clouds. Look what's happening inside of me. Yeah, yeah, I know. If we go down, we're going to get stuck in the rain. Let's stay up here. But not up here in a way that we're in la-la land, you know, in that some fake Disney world. Up here means up here in your real self. Up here doesn't mean you know, I'll give you some number or sleeping pill and then then the world will be a sweet place. Up here means come up. Come up to the to to the MS, to a deeper MS. The sun is shining. And at that moment there's a part that pulls you down and says, "No, no, you don't belong there. You belong in the tsunami. You belong in the hurricane." Right? Because I'm part of that hurricane. But this is the of blessings. First days was to say to you. Huh? Yeah. You're part of Lo Shenish. We all make this mistake. When you say "I knew Hashem Lo Shenish", nothing changed before creation after creation, it means, yeah? When you say Hashem didn't change as a result of creation, it means that that's who you are, too. You're missing the last line. When you look at the self, does the self, the way you could interpret the self post creation, which is the way the divine energy becomes articulated into a limited self? When you say "I knew Hashem Lo Shenish", creation didn't change anything, what do you mean? I exist, you exist. Am I a lie? It says in the Torah that God created the world. It's all not true. What's the answer to that? See, he says that's an up tight chin oi. It's not an up tight chin in in in my ear. The bree is an up tight chin oi. Bree is what S Hashem I am. Like the market said, the oisious of heaven were created. The oisious of world. Heaven and earth became letters, became words. If I could put on the glasses of pre-creation, what is heaven and earth? Huh? Even you gave up kids letters. It's letters. S Hashem I am. And and letters are containers. So, So when I look at heaven, I see something. When I look at Earth, I see something. And I want to see it, and I want to define it, and that's what we try to do. We try to define everything. We give it names. That's what Adam did. He gave it names. Pre-creation, there's no names. Not because it's not there. Cuz the light is still in the source. It's like the ray of the sun in the solar core. You don't talk about a ray. You don't look up at the sun and say, "Oh, wow, you have so many rays inside." The ray becomes a reality outside of the sun. You're saying the nuclear reaction didn't start before the creation. With the creation, that's the beginning of the nuclear reaction, and it never stops. Yeah. The nuclear reaction, that's like creation. Outside of the sun, there could be a ray, and we could measure it, and there's volume, and you could measure You could measure light, and there's frequencies. Now, in this case, we're talking about limited sun, so it's very different. Here, we're not talking Hashem is not a limited ball somewhere. So when I I near Hashem, lo isha nissi, is a definition of the whole world, including the you. But over there, the you is not separate. Because there's no separateness. So these two stages of reality exist always. And yet, we fluctuate. Because he created a world. It's not like he didn't create a world. It's true he created a world. There is light. There are oisios, baruch she'amar. But you have to realize it's she'amar, vanish into small. We say baruch she'amar v'haya ha'olam, we say, "Wow, he spoke IN THE WORD, ABRACADABRA." IT'S ALSO THE OPPOSITE. Vanish into small, she'amar v'haya. It's a vart. The whole world is a vart. What do they say in shul? Say a vart, yeah? SO YOU SAID A VART. WHAT'S THE VART? THE WORLD. IT'S A VORT. I ALWAYS SAY THE WORST THING I CAN hear after a shear in the mind where is it was a good vort. It was a good vort. I never understood why it triggers me so much. I mean I knew why it triggered me, but now I understand. Cuz the whole world is a vort. BARUCH HASHEM OILAM. And the whole good of the mind of him is the inside beyond the world. Don't give me a vort. Such a good vort. The world is a vort. I find a vort. It's a It's a nice shear. There's no question. Hashem gave a nice shear. I don't think anybody ever gave a better shear. It's a good to shear. I'll be such a shear. Shamar. Don't take it personal. And in life you have to be able to say that there's a whole world. Yeah, it's a shamar. It's a shamar. There's a lot more. Okay, let's just finish this paragraph cuz we're mamesh uh We mamesh have a few lines here. He says the zois, once you get this to stop tishbechan nefesh of the amamesh. The soul pours out to be in the bosom of its father mamesh. Lias nishkashas of the amam. Kolsa nafshi. My soul yearns and and aspires. Lias bittle mamesh I love you lavada kasav mili bashamai. I want complete oneness. Not Alter Rebbe should say, oh let me show you this. So there's no world so you don't exist. So why are you even talking to the person? The answer is that the soul could have a relationship with this. I just don't want the externals of my father. I want my father. And this is a very, very powerful word emotionally, too. There's some fathers, parents who are very talented people. So, in the home So, outside of the house, they display their talents. At home, they do the same thing. Or don't, or try to. And their children are not impressed. And they wonder outside they're so successful, and in the house they're failures. And the answer is, your children want a father. They don't want talent. Everybody else, they couldn't care less about you. They just want your talent. That's what they pay money for. Your children don't want your talent. Children need a father. So, so the Jew tells, "I don't want the world. I know your talent, God. I know you're a good speaker. But I want you to stop That's what he says. To stop I want to go into your bosom. I want you. You is not the way you articulate yourself through words. It's very impressive, no question. But the soul wants you. I want the you beyond everything else. That's me says, "Who do I have I don't even want heaven. What's wrong with heaven? Heaven is beautiful. But it's all about speeches. I don't want your speeches. I want you. The world is a speech. It's a beautiful speech. It's an endless speech. It's It's charismatic. It's brilliant. It's infinite. It's infinitely brilliant. But it's a speech. I want you. And you You're here. You're here. It's not like you're not here. This is the meaning of the This is the meaning of the verse. Now, here you have to hear about the appetite of the possuk. It says in Malachi, this is the last prophet, the last prophecy, Malachi Perek Gimmel. Ani Hashem lo yishaneh v'atem bnei Yaakov lo khilitem. Literally, I God have not changed, and you children of Yaakov have never ceased to be. On a literal level, he's saying, as long as I'm around, the anti-Semites will not have the last say. Ani Hashem lo yishaneh. Hitler didn't manage to kill me. Stalin didn't manage to kill me. Paroh and Haman and Nevuchadnetzar and Titus didn't manage to kill me. They won't manage to kill you. You're my people. It's an exceptional prophecy. As long as God is around, the Jews will be around. It's something anti-Semites don't like to hear, and they want to mis- they want to disprove. But they haven't yet, and there's a reason they haven't. You could you can't They tried to kill God many times by killing the Jews. Hitler said so clearly. But he says, "I'm around, you'll be around." So that's how p'shat, and that's pretty powerful. But now the Alter Rebbe says, this is this is a a deeper meaning here. It's a question. It's not a statement to the anti-Semites. It's a question to the Jewish people. Piyrush, hanavi mitamael Yisrael. The navi is surprised. He's wondering, hadei Ani Hashem lo yishaneh umipnei ma lo khilitem she'ein lakhem klay nefesh? Ani Hashem lo yishaneh. Since you know the truth that Ani Hashem is no never changed, in other words, the whole bri'ah olam, right? Which is the source of ego and existence is a taitch in Ohr, it's a taitch in the in the limited articulation of divine energy. But in the Ani Hashem, pre-creation, post-creation is the same Ein Sof. So, v'atem bnei Yaakov lo khilitem. How is it that your souls are not moved by this truth to experience a close enough that you want to that you don't want the speech, you want you want the essence. If you think all of reality is the speech, I understand why you don't want anything else. It's a good speech. But you know K'lessa from the word K'lessa N'efesh. The soul yearns and expires to be one. That's what he's asking. The word K'lessa? surprised. When when when you this MS, how is it? How is it? It's not it's it's not it's not a demand, it's not a commandment, it's a question. Like we learned in the word of by right, do you remember? He says it's not you have to. How could you not? If this is the love that's available, how could you not? How is it possible? How is it possible that the soul was not moved to want to just be embraced and embrace and be embraced in the bosom of the father himself rather than in all of the the rays of the rays of the rays of the rays. If you have a father an artist, right? He made a beautiful painting, took a beautiful painting. And his son or daughter says, "Daddy, I want to spend time with you." Right? So the father says, "You know what? Better than spending time with me, I'm going to give you something very special. Here, take this piece of art. And whenever you want to spend time with me just hold on to it. But leave me alone, I'm busy. And the story he may be sell this piece of art for $5 million. But the child will not be satisfied. Huh? Yeah. So the word killism literally killism comes from the word killion end. Right? Color end. Like by you who do a shamayim or kill kill means everything the end the whole thing. Huh? Killion in Hebrew killion means end ending. No no. So literally it means I haven't changed and you killism you will not be end and no no nobody will destroy you. Killion extermination obliteration. But spiritually the word killion is explained when the soul aspires to transcend it's also called killia. Like the soul yearns to transcend its vessel and be subsumed in the light in the source. So he says Yeah beyond above your Caleb. And me as I shall see when the soul is after my Jacob Lisa. Killism yeah. But they might killism yeah and I'm close on that fish it's surprising. If you really if you really experience this how could you be content? How would you be content with the signias with the external? I want a body experience, boy. Still trying to figure out what it is worth. Yeah, so I can't figure it out. Yeah, I can't. How does one get this figured out? It's above the cup. It's a It's beyond the left side of the brain, so that's uh The military and the experience and the experience. Experience. How does one get this figured out? Not with the head. Huh? It's just in the cup. Not with the head, no. It's not with the head. It's a real problem. It's the go-to pathway. You know, the magic. Body experience, yeah. I woke up in the morning, opened the I don't I don't know what the matter was, but I was above the clouds. Yeah, it It's It's not It's not even a statement. It It's not an injunction. It's a question. It's It's It can be said as an injunction, do it. It's a question the soul asks itself. Huh? In the way when it may love. May love. It's a It's an organic question. It's It's in the way that this probably was in us that the fact that I need a sham worship in this should create such a Yeah, why Why do I insist Yeah, why do I insist on holding on? Right. Right, on holding on to to one ray. As as beautiful as it is, as as as glorious as it is. Why do I insist on holding on to the name rather than to you? Why do I insist on holding on to the vessel you built? To the external energy. Rather than be completely one with you. Why do I insist on believing that I am so limited? And so trapped. Why do I insist on perpetuating the myth that I'm full of fear and trepidation. Why do I insist on believing in my frailness and timidity and perpetuating my fear and insecurity that if I don't stay limited by these confinements there's going to be nothing left. On the contrary. Each person on his or her level of consciousness it's a question. Why do you have to stay in the rain? Why do you have to stay in the clouds? Why do you have to stay in the abyss? Each person, wherever he is, is a shaila, whatever This question goes my my my I think it's the matter matter taskless. You can't be too low for this question. You can't be too high for this question. You can't be too low because wherever you are it's a question. And you also can't be too high for this question cuz as high as I am I'm the ash and I see. Does it mean this is means to be living above the clouds or or even in the clouds? The experience of Excellent question. Experiencing this doesn't mean you're above the clouds or even in the clouds, right? So the real answer is even of course even in the clouds. Cuz even in the clouds you're above the clouds. How does one get above the clouds? You understood what I just said? No, but do we even know how it looks like? Do we know what it looks like? He says it doesn't look like anything. It feels like It's like an imagine. No, it isn't. It's a promise. Yeah, on a literal level it's a promise like you listen. You're not going anywhere. It only means a key is a key to And then like he listen is a is is the question is a question. It's the ultimate question. But Adam and Eve listen. This is not talking about death. It's not talking about death. Meaning by shamayim gan Eden also doesn't do this. It's not like a death. This is not death. Gan Eden is not is is a big shame. Gan Eden is a Hashem. This is beyond this is a new Hashem listen this. It's not gan Eden. Right. It by definition it doesn't run away. I I may run away but it doesn't run away. The real I doesn't run away. I may be running away because it's it's intense. This is some of the Hashem. Next to God Hashem. Okay. Oh, I didn't wow. We went long. No, the next year is going to be Thursday morning. Thursday morning. We had a fly him today. I'm away tomorrow. I'm going to Texas. So, tomorrow there's no class, not for the men and not for the women. Thursday Thursday morning will resume. Okay, I huh? Yeah. Everybody should have a beautiful day. Huh? Cowboy hat. Texas. I liked it. It's very good. This one. All right. What's not as good? What do you say is not as good? Yeah. I'll take a look here. Yeah, yeah, I hear you. I'm familiar with his yeah. Power of now, the power of now. This is better. Thank you for coming. Thank you for coming. Thank you for coming. Yes, he emailed me. Somebody emailed me. Thank you for coming. Welcome. A lot of luck. Yeah. Yeah, yeah, yeah. Oh, you passed it on. Oh, okay. Right.