Likkutei Torah Ki Bayom #2: How Every Word and Idea in Torah Transmits the Frequency of Oneness

Good morning. Good morning. Good morning. Welcome. Good morning, everybody. Welcome. Please take a look at the Torah portions Aharei Mos. We're holding page 53. Khav Zayin, column one. On top it says Aharei. Look at the Torah Aharei. The Maimonides says "You have to listen." The second Maimonides. Khav Zayin, column one or 53. Today's class is dedicated by our dear friend Reb Ezra David Felip with prayers that Israel transcends every barrier towards final victory and final redemption. May Hashem's eternal light be revealed to us all. Amen. Thank you very, very much Reb Ezra Dovid and God bless you. So, our final point in last class that we began we began the mind on Monday morning. The final point was that the greatest mistake the profoundest mistake that we make when we experience the world is that it's perceived we perceive ourselves as though we are not all one. We are not all connected. The truth is that is a perception that is part of the purpose. It's not not a fake perception in the sense that everybody is hallucinating and crazy but it's a perception that is obviously woven into the fabric of existence. Which is why we make the mistake. But upon deeper reflection and deeper work the truth is that everything is one. Everything is connected. Everything is Ain Sof as the divine. And the interconnectedness of everybody and everything to the source is because it's all a manifestation of the source. And with this the Alter Rebbe began to explain the text of Krias Shema. He says Shema Yisrael Hashem Elokeinu Hashem Echad. Hashem is one. What does one mean? Not only that there is God, but he said But he says "Echad means that hu levadehu bashamayim va'aretz vedaled ruchot sailam." K'mo she'hu levadei koidem bri'as sailam. It means that there is oneness. The meaning of Hashem is not that there is one God only, but that there is oneness. Everything is Everything is echad. Hashem is the only echad. That's the only one. Echad means this is all. Everything is this. Everything is a manifestation. Everything is an articulation of the divine. Just as before the creation of the world, there couldn't be a room for any other perception. That's what it means pre-creation. Pre-creation doesn't mean the time before creation, cuz time is also a creation. Pre-creation means in the state of consciousness, pre-creation, there couldn't be any perception of anything else. The So, the difference of pre-creation and post-creation is not if there is anything else or not. Is that now there's room for perception that there is something outside of Ein Sof of infinity. That's what it really means the world was created. We usually say the world was created means now there's something else. There's a lot of other things, a lot going on. Especially if there's a lot of worlds, and even in every world itself, it's There's endless diversity. But really what that means the creation of the world is that there's now room for perception that there is something outside of the oneness of Hashem Echad. And this perception comes because of what's called malchus. Malchuscha malchus kol oilamim. All the worlds, meaning [snorts] the perception and experience of all the worlds, of all reality, which is the fabric of creation. We all experience that. That's what we experience first and foremost, our separateness, not our oneness. Right? It's It's daily work to be able to go back into oneness. Naturally, we perceive the the separateness, the ego. That is Malchut Malchut Malchut Kallah L'Olam. For there to be Malchut, which means there's a relationship, there's a connection like it says in Sefarim always Rabbeinu Bachya and others, Ein Melech B'lo Am, there's no king without a people. So, this creates the as he said, myriads of tzimtzumim, ribui ribui ribui ribui tzimtzumim, which means ribui is 10,000, ribui ribui is many times 10,000. It's called myriads in English. Myriads are 10,000 many times. Ribui ribui tzimtzumim, which means multiple thousands upon thousands upon thousands of tzimtzumim of filters and restrictions in order as he says, she ya he nigleh k'vod Malchuto Yisbaruch, that it should be able to be revealed the world as a reality in which his Malchut can be expressed. So, in other words, you have two states, a duality, so to speak. Recent generations, recent years, they discuss light. We always talk about Ohr Ein Sof, the light of Ein Sof. So, physical light, it's physical light, but it's still a metaphor. Like everything, it's hishtalshelus, it comes from spiritual light. So, the fascinating thing about light is that there is what they call today the wave-particle duality. The wave-particle duality means they as try to understand what's the nature of light. Is it a particle or is it a wave? Because these are two opposite things. A particle, every particle is like isolated. You know, you have one particle, another particle, another particle. A wave, like a wave, it's called a gal. Gal is together, it's unified. It's an entire wave. And the fascinating thing is that you could look it up, it's very very interesting. It's It's incredibly fascinating. That when they tested experimented light, it turned out to be a particle. Then they experimented it and it turned out to be a wave. And it became very very confusing cuz particles and waves act in opposite ways, paradoxical ways. For example, if a bunch of particles hit a wall, right? So one particle will go to the right, one particle will go to the left because they're actually separate. So they'll split. When a wave hits it, the wave is together, so the wave goes through together in one in one one space. And here it's acting like this, here it's acting like this. So it became extremely confusing. And then they noticed something very very powerful. And that is that the light is both a particle and a wave simultaneously. However, when a person observes it, it collapses into one model because our eyes and our mind can deal with that cuz it's literally two opposites. So it literally collapses into one model and it become either this or this, but it will not maintain the paradox when you observe it or when I observe it. And they did all these incredible experiments with it. To try to manipulate this way, manipulate this way, but it's obvious that it's both and yet we will only observe and be able to relate to one. This duality is a very powerful example. Yeah. This is earth, this is light. Yeah. Is it separate or is it not separate? So this is in in in source, the Alter Rebbe says that when you talk about Hashem, it's Hashem Echad. And then there's Yachid, Ke Olamim is Melech. And when there's Melech, so for as he says, Shechinas Uzey Hashem is Betachtonim. The divine presence that dwells down here in this world. What does it mean Shechinas Betachtonim? It's manifested in the particles of the universe, where everything has its own identity and its own description and its own unique chemistry whether it's physical or spiritual this is what Malchus is. And therefore we say every day Shema Yisrael Hashem Elokeinu Hashem Echad. However, Baruch shem kvod malchuto l'olam va'ed as he puts it rak Baruch shem kvod malchuto l'olam va'ed. It's really Hashem Echad. But there is something called Baruch shem kvod malchuto which is communicated l'olam va'ed and hence there is the sense of separateness and the sense of specific identity which can even be completely divorced and detached. This duality is essential to the This is what a creation created. Pre-creation so to speak. What do we mean pre-creation? I don't mean pre in time. Pre-creation means in the state where there's no tzimtzum. So it's Malchus Echad. It's all in you. It's your It's your Malchus. The Malchus itself is part of you. But with Brias Olam with creation there's Baruch shem kvod malchuto l'olam va'ed that the Malchus is revealed betachtainim and is manifested as a world. What's the result of this? V'ahavta es Hashem Elokecha. V'ahavta es Hashem Elokecha you will love or you shall love or you will love and also from the word desire. Avah Avah means desire with a hey it's love. He says in many mymarim v'ahavta is also desire. You're going to desire that Hashem should be Elokecha. That your consciousness Elokecha is your consciousness should be Hashem Yud Key Vav Key which is Hashem Echad. In order to be able to be who you really are to be able to be the truth of who you really are. So that's v'ahavta es Hashem Elokecha b'chol l'vavcha uv'chol nafsh'cha uv'chol m'odecha. What's v'hayu had'varim ha'eleh? These words that I command you should be on your heart? So literally it means the words of these words talking about these words. Which is the challenge with that he said is right after that you say these words should be on your heart you should teach them to your children you should speak about them all day and all night when you sitting in your house and when you walking on the road on the street when you walking on the on the left as you going on your way when you're lying down when you're when you getting up and we know that the midst of is twice a day. Not every single moment of the day. So can't be these words cuz there's no entire that every single waking moment and sleeping moment right before I go to sleep I should say these words there's a midst of once in the morning and once in the evening. So going on on the words of the is but then why are you calling it these words not these words it's all of not only these few words that's also but is much more than that. So now he's going to say now we're going to understand what this means. doesn't only mean the physical the the the the technical words of the nation of God. It means what these words represent. The consciousness of the consciousness of oneness. And that is the whole of the whole of the So is referring to these words. I it's referring to which is not only these words the essence of the entire is the articulation of these words and that's what he's going to explain now. Yeah of oneness oneness. Just like in the world there could be the two perceptions and there can also be the two perceptions. Just like we learned earlier in the mind that you could turn to me with your back and not your face. You're turning to me, ponim el ai. Ponim el ai the navi says, ponim el ai ai el av el ai ponim. So it doesn't only mean you turn your back on me. He says it means much deeper. You turn to me, but you turn to me with your back, not with your face. Which means there's a checklist. Everything is checked off. All the boxes are checked off in terms of learning Torah and observing mitzvahs, but it's still my back is turned to you because there's no true in intimate connection and enthusiastic relationship. As he says, it's big greatest. There's a coldness. There's an apathy. The same is true in Torah itself. It could be the oidef of Torah, the back of Torah. And then there's the ponim of Torah, the pnimius of Torah. And that's why you have my elah. That's why he's calling it my elah. It's these words of Torah. Why they call these words? Cuz it's the Torah that articulates, that expresses this experience of achdus of oneness. So now let's see, weiter. And that's why from the word is right away the word v'ahavta. Shema Yisrael Adonai Eloheinu Adonai Echad. And then the next word is v'ahavta. Cuz the v'ahavta comes from the Echad. When there is the appreciation and the experience of Echad, that results in the v'ahavta. This is what I want. I don't want anything else. In fact, it's not that I want anything. There's really nothing else to want. It's not like I want this food over this food. I want this house over this house or this car over this car. There's nothing else to want. If there's any desire, it's to this. Because this is everything. This is infinity. This is everything. Huh? It's a result. Yeah. What What's the result? The v'ahavta, you said. Yeah. Yeah. >> [snorts] >> And this is the meaning of the words. It says in Daniel and it's one of all many my mom and cool make a lot of stuff. Right, so we explained cool it means everything come in his presence. It's cool stuff. It's like non cool stuff. So non cool stuff doesn't only mean it's not cool stuff meaning it's like you like you're not a cool stuff a person you're just a simple person that's not what cool stuff means. Cool stuff is like it's not considered. It's like not. Cool cool stuff it's like not considered meaning it's like not. And he adds the word the cool cool stuff come in the stuff that's come in before him. What does it mean cool cool stuff? So does it mean like I explained the nice year doesn't mean cool cool stuff that it's just like you're a piece of garbage I don't care for you like it's not cool stuff. If you have a million dollars in the bank so you know a dime is not so cool stuff. Maybe actually if you have a million dollars in the bank sometimes it's more cool stuff. Don't rely on benefactor somebody doesn't have anything to he's going to help you. Sometimes when you have a lot so actually you have more meticulous about small things but let me cool cool stuff I'm so big so this little thing doesn't matter. That's not the word of who love are they you? You just you're insignificant so therefore I don't notice you. That's not who love are they you? Then it means not who love are they you means you and then there's a little piece of garbage which is out of that. Yeah. I know it will love are they besides me cuz I'm not part of that equation. Cool cool cool stuff means that everything is subsumed it's cool. It's bottom of the it's in the in stuff. So it doesn't have any separate whatsoever because it's completely nullified and subsumed in in infinity. Right. Outside of outside of in stuff. And that's come in come in. Like it says in Tanya that the whole world is the energy of a sham the words of Hashem, and those words are subsumed in him. It's like the words when you they're still in your subconscious. When your words are still in your thought and still in your soul and still in your subconscious, they're all there. But they're completely subsumed inside over there. And what's the truth of reality? The truth of reality is that it's infinite. So this is come A. This is come A. Or to recap the line that we said, you're not a drop in the ocean. You are the entire ocean in a drop. So it's not just a little drop in the ocean. So we're going to make a big deal of it. It's a big ocean. So now you're going to tell me oh this drop, you're going to take this drop seriously. It's a much deeper truth than that. It's true that it's true that there's there's that perspective. But it's much deeper than that. That you're the entire ocean in the drop. But here you have the two slays. You have come A when it's come A, it's Hashem. There's no other and then there's Hashem that in the manifest manifested in the world through the Hashem. We are every of the world is an expression of this. So now based on this, he goes to the next step. So the line starts The line starts come A that the love is the love of Hashem to have complete that the soul should be that the soul should be subsumed and that he is in that you're completely absorbed in the inside. That from effort comes the after that Hashem should be like that. That till they're with the high note the A second title. The line starts A second title. He says it's the middle of the page. Page 53 the first column. You see middle of the page like 15 lines from the top. The high note A second title. This consciousness this experience this is the essence which happens through A second title through the immersion in learning title. What's the connection? The the passage says in the hill and we say it every morning. I take a castle to embark in our sheet of dollar to hill and chapter 104. Embark in our sheet. I take a castle you say it of course with after hello. Put on the many people when they put on the palace. I take a castle no interest in my income area. It says embark in our sheet is a sham a sham to get out of my head and wash that I take a castle. I take a means he dawns light like a tunic like a sham law. Sham law is like a like a shirt like a coat. So just like you put on a jacket or you put on a shirt you put on a sham as a tunic. So I take a sham guards himself. He's I take it like he covers himself. He dawns. He puts on. I take a sham as though it would be a garment. So a passage it's expressing that we wear a jacket as a garment or a shirt as a garment depending on and he light is his garment. I take a sham. So that teaches what does this mean I take a I take a sham sham law. I take a sham to the light of title which is called name it a title in Mishler. It's called earth. I take a title. So the light of title this is what he garbs, what he adorns, he puts on as his salma, as his levusha, as his garment. She'oydin say baruch hu mamash mislabesh ba'Torah. Cuz what this means is that the light of Oidin Sayv, the light of Ein Sayv mamash, in other words, it's not an exaggeration. He's going to explain what he means by mamash. Say Oidin Sayv baruch hu, he says mamash, it means literally the Oidin Sayv baruch hu is manifested, it's enclosed in the Torah. So oyter ercha salma, this is his garment. The oyter of Torah, his oyter ka'salma, his Oidin Sayv is mamash mislabesh in the Torah. Like when you would get dressed, so you are actually in your garment, and in fact, if somebody slaps you by your garment, they're going to have you. Somebody takes you by your lapel and they start pulling you, they have you, because you are in your garment, it's not two separate things. So this is the p'shat oyter ercha salma, that Oidin Sayv baruch hu mamash is mislabesh in the Torah, that is his levush. So b'mayla, here you have having access to the light of the Ein Sayv itself. Al zein nemar on this, the pasuk says in Daniel, levushe k'slag chivar. There's a five mispa in the Daniel, chapter seven, he has a vision, he has a dream. It's a very, very mystical dream, and a lot of ideas from Kabbalah come from that dream. So over there he says that he sees Atik Yomin, the Ancient of Days, sitting on his throne, levushe k'slag chivar. His cloak, his garment, is like white snow. In in Aramaic, shin and sof become exchanged, so sheleg is slag, sof lamed gimmel. Chivar means white. So Hashem's garment is like white snow, u'sa'ar reisha, and the hair of his head ka'amar nuka. Tzadik and ayin are substituted, so it's like tzemer nuka, like white clean wool. You have white snow, and you have white wool, a sheep's a lamb's wool when it's uh completely clean before it gets dirty. It's a beautiful beautiful white. In fact, the shades of leprosy of tzaraas, there's different shades of white, right? The highest is baheres, it's called kasheleg, it's like snow. The patch on the skin of the leper is like snow. And then you have tzemmer, like white wool, which is also white. Then you have the lower ones, you have what's called seed, plaster and uh and krum beitza, the membrane of an egg. Those are the four shades of white which are synonym of tzaraas. Seis apachas baheres. So, this is what the pasuk says, his garment is like white snow and the hair of his head is kaamar nuka. Amar is tzemmer in Aramaic. Daniel is written in Aramaic. So, it's different than other the part of Tanach written in Aramis in Aramaic. So, kaamar is is wool, nuka, like the word naki, it's clean, it's bleached, it's white, it's it's it's bright, pristine wool before it gets dirty. It's a beautiful beautiful white. If you ever saw a lamb without any dirt, it's like really really beautiful white. So, that's what Daniel says. So, now everything is interconnected in Torah. So, we just learned that oit oir kasalman tehila. That the light is his levush, it's his shirt. So, when it says levushik kaslach chiver, he's also talking about his levush. If the oir of Torah is a salma, so levush he's talking about Torah. So, why does Daniel decide that it's like white snow? What's the white snow? It's nice. I mean, we all it's beautiful wake up in the morning and the world is bedecked with white snow. It's a shmaka feeling. And then the hair is like wool. But why is the garment not like wool? For carrot, usually we don't make garments out of snow. >> [laughter] >> We make garments out of wool. So, it would have made much more sense levushe kaamar nuka. And then if you go outside and it's snowing, your hair can become uh be filled with white snowflakes. But it's interesting, the garment is like snow. And the hair is like wool. Right? Well, the hair that's it should go for cat. Garments actually make from wool. So, you'll say, "Well, that was his vision. His vision was that his garment is like snow. It was his dream. It was his vision." But that itself, what what exactly did he see? So, the Alter Rebbe is going to explain now the oimek of what the neel's vision was. K's'chilah savaya So, for this you have to know what snow is. How do How is snow formed? We appreciate the snow when it comes down, but what is really snow? So, the answer is that snow is really water vapor that becomes ice because it's in such high cold temperatures. And as a result of that, it the water turns into ice crystals and they become crystals. And then when it's heavy enough, it can't stay up there, so it starts coming down. And it comes down in snowflakes. And then the snow covers the earth. And then ultimately the snow melts when there's a nicer weather, the sun comes out. The snow melts and it goes back into water and it flows into the streams and canals and rivers and the cycle the water cycle continues further. So, snow is an interesting thing. That's what he's going to say. K's'chilah savaya shel gumin amaya. The beginning of the emergence havaya is the existence of snow. It begins with water, water vapor. Shinikrushu. But it doesn't remain a liquid before it had a chance to become a liquid, which is like rain, it's nikrushu. Nikrushu means it becomes uh hardened. Fargliven it in Yiddish. Congealed. B'mayla v'nasu shala. And it comes down as snow. V'acha k'sh'nifshar. Nifshar is when it becomes warmer. V'namas, it melts. S't'z'geyt zich. Choyz'l'mayim, it and goes back into water. At the end of our winter we had a few huge storms. Yeah, and I was looking in my driveway there was like a wall of snow. I don't know. It was like a uh 10 in or 12 in. It was huge or maybe a foot or a foot and a half. And I was like, "How is this going to be dealt with?" And then the sun came out. Boom. In a day or two it was all gone. It's fascinating. So you have water becomes snow becomes water. This is so when Daniel is saying, "I'm looking at his garment it's like white snow." The existence, the emergence of the garment of Hashem called Torah starts with water. It didn't begin as snow. Snow doesn't begin as snow. It began as water. What's that water? She has a law. Water represents which means the highest divine supernal infinite wisdom. And this desire says the love of idea. Possible law. And to you're a wise [clears throat] but the love of idea not with known law. When we call somebody a law we can describe the nature of the law. He's brilliant. His IQ is very high. He's creative. Whatever it is. But it's a and you're also but the love of it's not a known law. So this is the source of Torah. So don't think that this is only the Torah in its source. Meaning in its source it's this but then it changes. He says, "No." Even in the Torah it's an interesting expression. The physical Torah that we observe it's the new. Because the original Torah is idea. But even the Torah that comes down to us, you should know there there too this flows it's a revelation of his wisdom and his will of his water. This is the expression in Kabbalah and say it's brought from say it's a question of the beginning There's the in the beginning and there's the in the end. And in the middle there's snow. There's the water my is water. There's the it's liquid flow. It's the flow. There's the water in the beginning which formed the snow. Then there's congealed into snow and then it melts and goes back into water. So the neo says when I'm looking at the garment is I'm looking at white snow. White snow came from the water vapors. It's going to go back into water. But now it's congealed. So what's the metaphor? This is the whole metaphor. If you take title back to its source meaning any any idea in title any discussion in title even debates and questions every in title it's about the water What we're seeing is the snow. It's congealed. It has a shape every ice crystal every snow every snowflake has a unique unique shape unique chemistry. And it's the fine you can hold it in your hand you can even make a good snowball if it's if it's a good snow you can have a snowball fight you can build your snowman. It has a structure. Because that's what happens. It's not anymore that liquidy flow. It's going to melt if it's warmed up. But now it's not melted yet. How did it begin? It began with my So he says this is the every Indian in title if you trace it back to its source what it is is a law. It's the wisdom and the will of the divine himself. Even if you're talking about something very technical and it would seem like it's just a technical thing. But if you if you strip it from its uh from its facade. What do we mean with facade? Not facade as a cover-up, but facade as an expression of just a very specific idea, if you'll go deeper, it really rooted in a place of Hochma Ela. And what Hochma Ela is divine wisdom that you can't even articulate. Meaning, it's pure infinity. So, what happened? What happened is the water came snow. Because for it to be communicated here that I should be able to learn it, even as a 5-year-old, as a 10-year-old, as a 40-year-old, a 50-year-old, it becomes snow, which means you can hold on to it and it's very articulate, it's very defined. So, the vushe becomes kislak chiver like white snow. However, an example of this would be, let's say a teacher is teaching and wants to explain, so he'll use a metaphor. What the metaphor does is, like the Alter Rebbe is doing here with snow. Why is he talking about snow? Just talk about Torah. And the answer is because through the snow, you can actually have some parables, some metaphor explaining it. So, when he uses a metaphor, he's going away from the pure concept and just telling a story in a parable. So, you could stay with the metaphor and say, "Well, today we heard a beautiful story in the class." Or you could melt away the metaphor, melt the snow, and get back to the original idea. The water went into snow and could become back water. So, if you melt the snow down here and down here it's snow, you go back to that water. Hochma is still the same as before. This section makes sense mathematically. Because uh infinity is infinity. It's like a water. In a way, >> [snorts] >> close to the as good presentation. And snow is already a fractals. So, it's basically fractals is you can have a infinite sequence, but it still travels. The next sequence it represents was a was a previous one. But in the complex numbers you can actually you can represent So you're saying the snow are fractals? >> infinity, but it's not really infinity. There is a n + 1 number which is the last one was was used to form that frac- fractal. So it's like limited version of infinity. Beautiful. So you're saying the snow is a limited version of infinity because it's in fractals. >> Yes. So we have next fractal represented through the previous one. So Z is was a index n + 1 = Zn in the power of 2 + C which is a complex number which is square root of -1. But anyway, there is a fractal Mandelbrot number which represents a Beautiful. >> [snorts] >> So that's exactly what it is. So it's not that the snow got rid of the infinity. No, it just made it accessible. Because it comes in a form that can be digested, that can be held, that can be contained. So that way everybody can have a relationship with it. But what is it if you'll go deeper, if you'll warm it up, if you learn it with warmth, if you bring the light of the sun into it, so then its container will melt and it will become the fluid that it is, the liquid fluid that is which represents an infinite flow. Yeah. Yeah, actually in the there's the the Alter Rebbe did two biurim on this maamar, two follow-ups on this maamar. So he brings the pasuk over there that we say in the morning, "Hanoisen sheleg katsamer." Hashem gives us snow like wool. "Kfor kaefer yifazer." He hurls ice like it was ashes. "Mashlich kar kechfitim." He hurls his kar, kar is ice, kechfitim like like crumbs, pitim, pita, like pita crumbs. "Lifnei karos am yamid." who could withstand such cold? It's a cold winter. He sends his word and they melt. He [clears throat] casts his wind and all the ice flows into water. What's the next who's talking about it? >> [laughter] >> I mean it's very nice. You start with the weather you talk about snow and ice and melting. Oh by THE WAY, BACK TO the who's talking about it? Okay, it's a capital what do you want it's part of the already holding by stop and stop and move on. You want to finish or you want to tell us stories? No, this is the only describing the weather but he's describing really like everything everything is a metaphor. He's describing it. So it's nice and summer it's but then it's very cold. It's it's too cold. It's not a that's really warming you up that's bringing you into infinity. Back to the water. This is the water. So this is like water. The next save the continues to come or not come. The hair of his head is like white wool. What's this all about? >> [snorts] >> The answer is snow when there's like a bed of snow, a cover of snow, it's like one unified integrated reality like the snow covers your house, it covers your garden, it covers your lawn, it covers your backyard. What's the idea of wool? One of the things you have to do with wool is comb the wool. Because all of the strands are intertwined and interconnected with each other. So, you need to separate them. Right? If not, you can't do anything with it. So, you have to comb out, and each each strand should be able to be separate, and then you can do what you have to do. You can make threads out of it. You can make and it could become the garment you want it to be be. He says, "When you start looking at Torah, you see everything is with details. Every halakha there's so many details." It's one of the things that either gets people very excited or completely shuts them down. When you learn Shulchan Aruch, you learn Gemara, you learn Rishonim, you learn Acharonim. There's pratim and then more pratim and more pratim and then a medrash and a mamar and then in this case and then that case. All the details. So, the Alter Rebbe is saying, "Is this the same halakha that we're talking about? Is this infinite or opposite of infinity?" It's the exact opposite of infinity. And it becomes so much sometimes so so technical. And people ask like, "Does God really care about this? Am I supposed to care about this?" So, these are all the pratei halakhot u'vattei um kamai shekosev the pasuk says in Shir Hashirim kvutzosav tal-talim shchoros ka'orev. Kvutzosav are his locks of hair. You know, like hair braids are called kvutzosav. Tal-talim Tal-talim means they're all intertwined together. They're mixed together. Kvutzosav tal-talim shchoros ka'orev, black like the raven. So, here we see here something else about his hair, that it's tal-talim. Tal-talim means it's all mixed together. So, ask the Gemara, "What's tal-talim?" Tillei tillim shel halakhot. Literally, tal-talim means So, this all the hair is like mixed together, blended. So, the Gemara says this is tillei tillim shel halakhot. Tal also means a mountain, a mound. So, it's mountains upon mountains of halakhot that are all mixed together, and every sugia there's so many details. Sheheidam shchoros mekubal asav. Here it's called here because the flow is called here. Here also has energy. The hair is growing. But we know that when you cut your hair, it doesn't hurt. Because there's no nerves over there. So even though it's getting its heels, it's getting its vitality from the brain and therefore from the soul. Because hair is alive. It's alive. It's growing. It's part of It's part of your living organism. But nonetheless, it's considered a very restricted very restricted energy, very condensed form of energy, like a very little energy, so to speak. But even though it's alive. So why are the Halachas called because in the details of the Halacha it's very easy not to perceive the infinity. It looks like a very, very technical and small little detail that's almost irrelevant. Like the hair. It's part of it. So it's Hamshach. So the Alter Rebbe says, don't be fooled by that. So literally it means "Nifla'osai means your wonders, Machshavosai means your thoughts, to us." Your wonders and your thoughts, your plans for us. "Ein Orech L'echa" means there's no erech, there's no there's no estimation of how powerful they are. "Agidavah Davarah" I would love to say it and talk about it, but "Atzmu Mispar" too too much to count. I can't I don't have the ability to count it. The Alter Rebbe says that this pasuk is really conveying a whole idea. Hashgacha Pratis. >> You have some basic ultimate levels of this book. You have is your your pillow but now you want you want I should be able to learn it. You want to communicate it that's what you want to do. So this is an array. You have to go from a place of since you want to go to go to go to go beyond estimation beyond number beyond that. So therefore for me for me to say it to speak about it the numbers of are are numerous reboot of myriad and myriad without a number he ain't love you at all. Because in order to articulate it in a form that it should be a lane we should be able to relate it it's completely not it's completely infinitely remote. What can I say that I can miss but. What's the meaning of the word in numbers? You have a estimation. One relative to thousand a thousand thousands tens of thousands it's still called an it has an edge. Because they're far too many categories everything is under the category of numbers. So true you can't compare one to a thousand a thousand to ten thousand ten thousand to a hundred ten times a hundred thousand a million and a million to a billion a trillion a zillion but it all has an edge. In other words in simple words one million dollars are made up of one dollars. True you're not going to get so fast from one dollar to a million dollars. Huh? Yeah. But ultimately it's all has an edge. You can't say one dollar is nothing It's not nothing. It's not nothing. It's not very significant maybe, but it's not nothing. If it would really be nothing, a million dollars would be nothing because a million is 1 million. One times a million. So, if everyone is nothing, you can't get to a million. So, it's called an eddha. So, when he says ain't I right, he's not talking about this. He's not talking about one relative to a billion. That's not ain't I right. That's eddha. It's remote. It's far. It's a huge distance. It takes time to get there, but it's not the ain't I right. It's not no eddha. It has an eddha. It has a value. It has a value. And if you take away 10 singles from a million, it's not a million anymore. And if you start taking every day one, ultimately you're going to deplete it. When you're talking about ain't I right, but who which is like its name, ain't I right so that has no end over here, talking you can now you don't use the word eddha. To put it in words of numbers, even though it doesn't really exist by numbers, if you talk about a billion relative to infinity, what's the eddha? There's no eddha. You can have a billion. You can have another one. You can have another hundred. You can have another. You can have a trillion. I know I know numbers that's not really shy practically, but we're talking about the concept. And you're not getting any closer. Why are you not getting any closer? If I add a few to my one, I'm getting closer. Here you're not getting any closer cuz it's ain't shy. And therefore you could say one and a billion and a trillion are all identically remote from your destination because it's ain't shy. And as much as you deplete from it, you're not you're not you're not getting closer. You're getting further. That's where you would word ain't I right. So, that's what he says. So, that's how it is. To become a lay new, you're going ain't I right. So, that's how it is. You're going from a place of ain't shy into a place where everything is defined by numbers. Numbers as a metaphor for it's articulated. Now, that's not like it's more, it's less, it's more qualitatively, it's more quantitatively. It's It's a type of category that we have no shyness to. Patterns in the snow, yeah. Beautiful. Yeah. Exactly, yeah. Beautiful. Yeah. So, it's really a really a perfect metaphor with the snow. It's such a perfect metaphor cuz as you say, you look at snow, you'll always see a pattern, and every snowflake has a different pattern. Which is fascinating. Every snowflake has a different pattern. And when you take a microscope, you'll see a deeper pattern, and deeper and as you say, you'll take a bigger microscope. The same pattern. Repeats itself deeper and deeper and deeper, and never stops. But the deeper pattern I will not be able to see with my naked eye. I don't have the ability to see it. And it'll go infinitely, infinitely. So, this is a real metaphor. So, you could think it's two separate things, it's not two separate things. It's the way infinity is articulating itself in finiteness. That's what Torah is. And that's why Daniel, from all the metaphors in the world, he used snow. Sham could have other garments, but this is his garment, snow. Cuz this is the most approximate approximation for the for the materials of Torah. There's no end to it. It's not like more more wisdom, it's not like God is smarter than me. Infinitely smart, he knows everything. You think AI knows everything? He created the data, so he knows it even better. He really knows the data. You're talking about a Matias Ain Soph. Ain Soph is pure infinity. So, there's no description. There's no You can't even talk about definitions over there. Even wisdom is not a definition. Cuz wisdom and two Hakim but the love of me idea. So, how does that come it's Ain Orech? So, how can I ever speak about it? And the answer is at the swear. You can't even count the sum of them that were necessary to get to say we say Ain Orech. So, now you could think so there's no connection between them. So, that's not the word. The word is it's the infinity that was articulated in finiteness and therefore when you melt the snow, you go back to the water. This means that in Torah too, if you take a microscope or a telescope, the same detailed strand of hair or flake of snow, if you go deeper and deeper, you're going to get back to Ain Soph. It's pure Ain Soph. Yet, I can look at it and just see the snow. That's possible. Cuz I'm not tuning into its plenius. And the deeper you go into the plenius, the more you strip it from its finite layers, you can experience the pure which is Ain Soph Ain Soph. So, this is the relationship of Ain Soph to the human mind and the human experience in this world cuz every single is his and his which is pure infinity. The comes another this is in Mishlei. So, you tell me Mecca. is speaking about Torah there. He says "K'nei Chochma acquire wisdom, k'nei bina acquire understanding." And then he says "Salseleha Ute I'm a Mecca." The word salseleha is not so clear. Ute I'm a Mecca means do something called salsela and it will pick you up, it will exalt you. What's Peter's salseleha? "L'salseleha frida sadus leebur of m'lubolin." M'salsel b'sari. What's salsela? When hair is entangled so you do m'salsel b'sari. You take it's called the fakrisel in the payos. You know what that is? So when things are entangled you want to separate. That's called silsul. You separate the hair from each other, it shouldn't be mixed. K'ma m'raz out on this there's a story in the Gemara. In Maseches Megillah daf yud ches, it's a fascinating story. The Gemara speaks about a maidservant, a woman, a maidservant who worked in the house of Rebbe, Rebbe Yehuda Hanasi. Doesn't say if she was Jewish or she was not Jewish, but she worked in the house as a maid of Rebbe Yehuda Hanasi, the editor of Mishnayos. He lived around 150 years after the Churban of Bayis Sheini. The editor of Mishnah, around the year 150 after the common era, a century after the Churban, a little more than a century after the Churban. So in his house worked a maid. And the Gemara says that there were a few different words that the Chachamim who learned by Rebbe didn't know the meaning of it. One of the words was salseleha Ute I'm a Mecca. It says in Mishlei salseleha they didn't know what the word salsela means. They couldn't figure it out cuz there's no like sometimes you have a word you have it other times in Tanach so you could see from the context. But here they didn't know. Ad d'shami v'chuli. And then one day ad d'shami they hear that there's the maid is talking to a guy. What was this guy doing? This guy was combing and separating his hair. That's what he was doing. His hair was entangled and he was like twirling every hair and separating it from the other. And they hear the Hava Mahapah Bamaziya. This guy was twirling and and fixing each bra- each strand of hair. And they hear the maid giving him mussar. And she says to him, "Ad masai atem ASALSU BESA'ARCHA? HOW LONG ARE YOU GOING TO sit with with all your hair?" So they heard her say the word mesalsel. So a flashlight a a light bulb went on to their head into their head. A light bulb turned on. Epiphany. SA MESALSEL. SALSELA. OH, that's what Melech means. Salsela means that the Torah is mixed up. All the halachas are mixed up. Like here it's entangled and you're separating it. "Utzu de me'Amekah." So after that they say "Shalselu besa'idus lehafrid amshalei aid ov nima bechaverta." Nima is a strand of hair and they become entangled. So you need to separate them. You need to separate them. That's what silsul is. It says about Yosef "Mesalsel besa'ara." But that was written by the Chazal after they heard from the maid. So the maid of Rebbe is the one who's responsible for this revelation. Kach tzorech lehafrid kol halachos shebeGemorah. The biggest avodah when you're learning Gemorah is you have to separate. It can get confusing. One of the biggest challenges when people learn is nobody taught them how to dissect. How to disentangle, how to unblend. Everything becomes a cholent, a mishmash and you can't understand anything. This is one of the hardest things when boys are growing up or people start learning. It's like a mishmash. They don't know what hit them. And it's embarrassing to say I didn't understand a word because every line of Gemorah it's all about you have to structure and figure it out. "Shalei aid ov bilbul bein halacha lehalacha." There shouldn't be any aid ov, any mix and bilbul confused in halacha. "Kabeish matzlinan bekama bekama besalma dekamri veraminu." The Gemorah will often say "Viramenu, I'm going to ask how could you say this when you have another mission or another brice that says exactly the opposite?" "Obishani am for the Gamara like kasha OR REB MEIR, OR Reb Yosi, or Hachamim, or Reb Akiva." It's not a contradiction. This brice comes from the Meir and the Meir had a certain shita. This This mission or this brice comes from somebody else. They had a whole different shita. What did they just do? They just separated the hair. That's what they just did. The hair was entangled and therefore you can't get anything straight. You can't see what this hair is saying, what this hair is saying. You can't see this shape, you can't see it's one big challah, one big mishmash. So you need to do silsul hasairis. This they heard from the Meir of Rebbi. Salseil to Rebbi Meir. So now this comes back to the other pasuk. Usar she kama noka. God's hair is like white wool. The wool is all entangled. Somebody needs to take the wool and literally comb out every single strand just like you do with the hair. It's misalseil basairis. This is called srika satzemer in Halacha srika satzemer. It's combing the wool that every strand only then can you do anything with it. One of the big avodas when you when you after you cut the wool is you have to be able to comb it out. First you have to cut the wool and then you're combing it and that's a whole big avoda. So that's silsul. She me vadid in the last line. She me vadid in the malban in kol Halacha atzma she lo yitehei Halacha acheres oise oise mevalbalto. Every Halacha needs to stand on its own. What are you saying? What's your message? What's your shita? What's your opinion? And not get confused with another Halacha which is contradicting it and simply confusing everything. And that's a huge huge avoda ad hayom hazeh. When you learn nigleh seriously, this is huge. I mean all Rishonim and Acharonim. Because so many sugyas, so many different information and you have to figure out this is in this case and this is in this case and this is in this case. >> [snorts] >> So, you could think you have the snow and you have the here. What's the difference? Snow is not entangled. Snow is a bit of snow. You could take snow, make it to separate ball, a separate person, whatever, a separate image. Here, wool is entangled. So, you could think the wool shake is like here. The garment of Torah is like one big garment like white snow. That's his garment, which is expressing him. He's manifested in it. And as we said, if it melts, it becomes water. So, this is the idea that the Torah, the ideas of Torah, the concepts of Torah really are from I came to love a idea, even though they come down as snow. But now you're getting into the technicalities of a halakha and the contradictions. So, this is technical within technical. Now you're busy reconciling between different opinions and different perspectives and seeing if they do fit or they don't fit. Those who Those who familiar with with Brisk, they always say this way dinner, right? This is a dinner and this and this is a dinner and this. This is a dinner in the government. This is a dinner in the This is a dinner in the pool. And this is a dinner in the niffler. What is all that? There's two Rambams? No, it's not a contradiction. This is talking about this aspect, this aspect. So, here you're dealing with here where the energy is very, very small, very, very contracted. Comes out of the says, "Don't be deceived. Return him a Mecca." This will lift you up. The soul of a person is exalted through this to the here of his head, which is like white wool mixed together, and you're separating it. And this is the source of Torah. Because what's the difference between a garment and hair? A garment is on top of me, but it's not me. I'm dressed in the garment. The hair, that's already part of your living organism. That's part of your soul. It's alive. So that's why he says this is not only the Lavush, this is the source of Torah. This is the source of the garment. Hashem is in the garment. The Torah itself is his garment. He dons life like a shirt. This is Shreimamos. This is exaltation from Solsalah. This is beyond the garment. It touches the essence of the Ein Sof Baruch Hu Mamash, the infinite itself who is in the Lavush of Torah. This happens through the Solsalah Utarah Memeka. That's the Utarah Memeka from the Solsalah. That's the Chiddush. That's That's the whole paradox here. Just like with snow, you can hold on to the snow and it doesn't melt. And it just remains snow. It doesn't go back into water. But we're saying that no, the snow could go back into water because essentially it's water. It's just a form of snow, but it's really formless. What's the difference between water and snow on a basic level? Snow is form. It has a form. Water is formless. In fact, you could change the form. You put the water into a certain type of ice cube. You put in a certain ice cube, it has this form. It has this form, right? Ice has a form. Water is formless. That's why water is compared to uh It's flexible. Flexible. It's a fluid. It's a liquid. And you could congeal it in one type of cup, it becomes this type. Right? You can have a different shape. It's It's all the same water. And that's why water he called it Hochma. What's the difference in Hochma and Bina? That's the difference. In Bina it becomes like a form. Hochma is there's just a flow. Like we always say Hochma is Koach Ma. You can't say what it is. What is it? Cuz it's the it's the link to the to the subconscious. It's the link to the infinite. It fits any cali. It it's not limited to a particular type of vessel. If it is, it's not Hochma. Right? In life we have things that we think we understand. >> [laughter] >> This is what it is and this is what it is and you put the lid on it. That's the end of creativity. That's the end of growth. Hochma is the fluid. It may turn it may turn into an completely different type of vessel. You had a square vessel and now it's time for a round vessel or a rectangular vessel. You were square all your life now it's time to become round. You were round all your life it's time to become a little square. And the Hochma is not limited to anything. Because it's a liquid. It's like it has that flexibility. When a person is in that state of openness, of inquisitiveness, you can actually tune into something that's formless. You're not in a particular form. So, it can take on a lot of different forms. And that yesterday's form is not bounding me by today. Could be a completely new form. Yeah. Or you're stuck in the ice age. Very good. Your whole life. Or the snow age, huh? Thank you. Now, what's the name of the story? Snow Queen. So so that's why Hochma is called water. It's the definition of Hakim Belav Hochma Yedia. The first thing is it's in constant flow. It's not It's not It's not It's not ice. Very lucid. That's the link the lucidity and it's an openness. It's a very deep openness. That's why it's bitter. It's letting go of any particular shape and form. I don't I'm not invested in a particular result. I don't know what it's going to look like at the end. Right? If I'm invested in coming to a certain result or I'm using as I think Einstein once said, you know, if you're using the same paradigms that you had yesterday to answer the question that you can't answer, you're never going to be able to answer that question. You have to be able to be opened to a completely new way of thinking. And that's sometimes the hardest thing. Let's face it. It's the hardest thing in the world. It's easier to be ice. I stick ice. I'm safe. I'm in control. And that's really what being is. And we all need that because the does need to come into a form cuz if not I can't do anything with it. If it's just fluid, you can't hold on to it. But if you start with ice and you don't start with water, it's very very limited. You start with water and then you bring the water into a form. You want the formlessness to come into a form not the form to impose itself on the formlessness and control [clears throat] it cuz then I don't have access to any higher reality. So the same is true in Torah. >> [snorts] >> So the Torah essentially it's pure fluid. It's infinite fluid. But then it comes into a very defined form where people can learn it and relate to it and digest it on so many so many different levels. But when it gets warm when the warmth is there, it you uncover it. You take the microscope and the telescope, you go deeper and deeper. It is all infinity that's being expressed through these forms. And the here is it's not only in the snow. Snow is a general concept. It's a general water. But what happens if you get into the technicality of a halacha? Here it just looks like a little tiny strand of here with very limited energy. And yet, this is not even the garment. This is the here itself. So, that's what Alter Rebbe is saying, "Salseleu Terei Mecha." That actually this dissection of every single halacha, don't allow it to deceive you that it's just pure technical details because we are confused and we're just trying to make some say there. But, in this avoda of separating the here one from another, this cyrus are really come my nucket. It's the tzemmer. It's the white wool that's even higher than the lavush because this takes you to Rebbe Mecha to the mucker of Torah, which is the ain safe itself. That means even in the most minute details and technicalities of a halacha and differentiating it from another halacha, it's the gili of ain safe. It's the That is the gili of ain safe. And that takes you not only to the garment, but to the one who's dressed in the garment. Why us? When we're dressed in the garment, we see it as two things, I and the garment. But, when you're talking about the ain safe, the garment is manifesting the ain safe. But, you're actually touching the ain safe itself that's beyond the garment. That's the here of Sarei Sha. Even though it looks like here, which means it's condensed because that's why we can talk about it. We can relate to it. >> [snorts] >> I answered your question? >> [snorts] [snorts] >> Bina is after the water. Yeah? Bina is the way the water takes on a form. Bina is a concretized Bina is in the word binyan. Binyan is a structure. A structure has a finite for form. not it can't be a structure. Ice. It becomes ice literally. Very tangible. Very tangible. In order to give it over, right? If the teacher remains in his fluid state, it's a beautiful creative state, but you can't give it over. There's nothing concrete. So he forces the tzimtzum. But a real teacher is not taking away the fluid state. He's putting it into the information. That's a very big difference. He's not changing it. He's just feeding it. Yeah, he's not changing it. He's feeding it. Like the Gemara says after 40 years, the teacher will understand what the Rebbe means. What does that mean? Why not right away? The student will understand what the Rebbe said. Our volume in English our volume shinin like coin in the title of the Rebbe. Gemara says in the beginning of Masochist of a desire. That's why Moshe told said after 40 years, now you finally understand. Why? He was learning for 40 years. Not that he was a teacher. He was He was sleeping by the sheer. He was there. He's a good student. So what happens after 40 years? The answer is that after 40 years he gets to see what's inside the snow. It's not that he gave him a sheer and he left the wisdom. He he he changed the wisdom. He put it all in there in a way that he could contain it. After 40 years of working with it, he can get back to the source of the snow. Say, ah ah ah ah. The Baal Shem Tov says it says Torah Hashem temimah. Torah Hashem is complete. What's that complete? So the Baal Shem Tov says, this is his words, shelo naga bo adam me oilam. It's as though nobody ever touched it. It's temimah. Imagine you have a birthday cake and for 3,338 years people are nibbling from the cake. It's not going to be temimah. So it doesn't make sense. 3,338 years we're nibbling from the Torah. You could say there's still more cake, I understand. But what's that Torah Hashem to me but nobody ever touched it? It wasn't touched. The says it's like the potato was never touched. Tamima. Fascinating. What does that mean? Everything is chopped liver. Well, I understand. [laughter] Jews are eating and eating master master and people their whole life dedicated to it and he says I never got out of my life. With this mind we can understand what he says. If you have infinite if you have a billion dollars and everybody's taking a dollar a day, it was touched. But if you have infinite, you could take and take and take and take and take. It wasn't touched. You could take a million, you could take a billion, you could take a trillion. It wasn't touched. You understand? It wasn't depleted. Not like it was depleted a little bit. It was depleted nothing was depleted. That's what ain't safe is. You say, "What do you mean? But I took I took I took it's like it's was it remains untouched." And that's what it means the frequency of infinity is untouched. It's as fresh today as it was 3,000 years ago. It's not like it became old. If it's that something which becomes old it means in the beginning it was old. In the beginning it was old so it becomes older. It's already in the realm of time because ain't safe is beyond time it's beyond space. Space, time, these are all inventions of the Big Bang. This is all after Malchus. But beyond when something is beyond time it can't get old. >> [laughter] >> HUH? A PHOTO IT CAN'T GET OLD. CAN'T get stale. In the world of time, yesterday I was younger, today I'm older, tomorrow I'll be older. And as much as we fight that, it's not going to help. The clock doesn't stop. The fact that they say that photon when it was created and uh at the beginning of the world it doesn't have time. So, it's basically when you meet them, it's basically in his state when he was at the Big Bang. So, the 13.8 [clears throat] billion dollars for the photon doesn't exist because he's timeless. He's So, in a way, once you meet that photon, you actually see what the creation looked like there. You think since the photon is beyond time, so all the time since the Big Bang didn't affect it. >> No. Yeah. Yeah. It's one of the It's one of the paradoxes. Time stops at the speed of light, you're saying. Yeah, that's exactly what it is. It doesn't exist. That's exactly what it means. So, when you go to beyond time, yeah, when you go to beyond time, it's as fresh today as it ever was. Cuz the whole concept of not being fresh is a concept of time. Now, in again, in our perception, what does that mean? There's nothing that's outside of time. Everything is in time. But when the soul touches this space, this is what it's touching. So, Torah Hashem temimah, nobody ever touched it. Yeah. It's It's actually one of the proofs probably to be used that perception is limited. This our perception is already we met photons. Of course. Yeah. Yeah. Yeah. When we look at something, we're measuring it immediately cuz that's our way of defining reality. That's all the crowd product of Malchus. Zman Makom. I can't I can't look at something without imposing my mode of perception on it. >> [snorts] >> So, this is letting go of that. And this is really the idea you see, for example, especially just going to give example, in the Sifrei of the Rakachover, the Rakachover Gaon, Rabino Yosef Rosen. One of the most fascinating things in his farm is there's no such a thing by him a machlokes, a debate in shas that's just about that particular situation. He always tried to strip every debate or every swara from its particular garment >> [snorts] >> and take it back to the skeleton. What are they really arguing about? And he showed that even the most technical arguments could be traced back to very deep uh halachic, philosophical, psychological, emotional, spiritual arguments. And if you take it back further, further, further you meet the ain sof. He doesn't go he he he he he he he he he he he he he he he he he he he he he he he That's the Rakachover, but it's fascinating. And therefore you could see in his farm it's very hard to learn his farm cuz you have to know kol torah kulah, cuz he'll basically quote a machlokes and then he'll give ayin, look, in like 50, 60 other places in shas because over there is exactly the same debate and there's no connection between the two. Because when you when you when you divest it when you're mafshit it from the lavush, when you divest it in the particular lavush, there's a very pure energy being communicated here. And it goes deeper and deeper and deeper. Of course it comes manifesting until the very practical technical halacha, but that itself is just a lavush for ain sof. And this is true with every single every single nakuda there. And that's what makes a torah. What makes a torah is it's literally accessing the consciousness of infinite oneness. But how? Not through losing any connection with the world, because then I have no connection with it. Then we cease to exist. But rather inside the world through the snow and the here it's giving now that's what it is. The server had very long hair, very good. So I reached my locker, very good. He had to be my favorite scientist. It's interesting that he had such long hair, yeah. He didn't cut his hair. You could see from the pictures. He didn't cut his hair. They say the hair was thick. It was dangerous to cut it. Huh? Yeah. A lot of pain they said if you cut it it was a lot of pain. Yeah. Some people even suggested that it was Nazirite. I don't know. But you see in his phone it's a it's a half of the good thing. He also has it in his forum the other other forum. And and there's two different there's two different approaches in learning. One is half shot, one is half a bushel. Many ways of doing Brisk and the Brisk and they were actually friends. They were for a year. He came to to learn with him for a year by the base of levy. So Brisk was very much in half a bushel. Meaning bringing it down and focusing very much on the details of this particular case and like he says here separating the here. And showing the exact mechanism and dynamics of this particular thing. So it's very very smart. Yeah. Yeah. Yeah. Take it apart and then show that there's no contradiction and explain the core of this core of this that I could travel his approach was half shot. Take it out of the and go higher and higher and higher and higher and reveal the and suddenly you'll see that there's a hundred and that are that are connected to each other. Yeah. One is called half shot, one is called half a bushel. In the ocean of Seder, one is mamaleh column and one is save of column. One is malchus. Right? It's focusing on the on the detail on the particle and one is the wave. Literally particle wave duality. The particle is don't mix one particle with another particle, separate it. Svadina separate it. And then there's the wave which is like a oneness. No, true. Cuz real waves don't exclude the particles. But every particle becomes part of a wave. That's like so column and malchus column. And it's interesting the Rebbe the Lubavitcher Rebbe in the sichus constantly tried to synthesize both. Both constantly, always. There was a lot tremendous focus on the brisk and the brisk and Derek. Analyzing and dissecting everything with with very powerful swatters. But always going back to the chover showing that stripping it from its particular garment and showing the mahus all the way back into ain soif. And that's really the beginning of atzmus which save of mamaleh connect it connects save of mamaleh. So this is the nakuda that Alter Rebbe is saying that v'holyu hadvorim ha'eileh is talking about Torah. So why is it v'holyu hadvorim ha'eileh echad and ahavah because the real nakuda of Torah is one thing. To live achdus Hashem constantly. And that's why it's every moment of the day. What's the idea of learning Torah every moment of the day? This is something a lot of people have a hard time. This idea of bittle Torah. And it's so interesting that the women are completely exempt from it. As much as bittle Torah as they want. I want to go sit with you, sit call with drink coffee and I have to ask myself what's the justification? Is it a business deal? Am I helping somebody? If not, that's in a liner. You You to go on a hike? Go on a hike, but learn on the hike. You could listen to a sheer on the iPads. Or if you want to focus on it right and suddenly women they're also Jewish and they're almost like this this not. Such such discrimination against men? Like this didn't men are ultimate. This is the ultimate. Learn. What what are you doing now? Okay, if you're exercising you're exercising. If you're making money you have to make parnossah. If you're doing something the Torah whatever all that I understand. Torah itself gives these these exemptions. This time of dawn is a time of working is that also is part of Torah. But any any the halacha is that any regular pony any vacant moment I'm I'm learning Torah. This is the halacha of Torah. It's not such a it's not an easy mitzvah. Let's face it. Shachris you could finish. Especially if you dive in here or other places. Mincha you could finish. Maariv you could finish. If you do not have a plug so you kill two birds with one stone and you're free for the night. But bittul Torah how do you finish that? >> [laughter] >> You have to go to sleep you have to go to sleep but you wake up it's time to learn again. So now we have the answer here. It's all about and after. It's all about and after. How often do you live in the frequency of oneness? And the answer is when you go to sleep and when you wake up when you go to the bathroom and you sit down to eat, when you're taking a hike and when you're walking on the street, when you're having an appointment. The idea of bittul Torah is much deeper than I want you every moment with a book. The consciousness of Hashem that's 24/7 cuz that's reality. It's like how often do you breathe? If you see Torah as learning more information so like oh women don't need that and we need that. If you understand Torah tuning in to the frequency of Achdus Hashem, that's what the nekudah of Torah is. Of course, it's Achdus Hashem Achdus That means being alive. It means being in touch. It means not living in the delusion in the illusion of separateness, of detachment. Being in flow. What what When do you go out of flow? When When should you go out of flow? When you're talking to your children, you shouldn't be in flow? When you're talking to your wife, you shouldn't be in flow? When you're exercising, you shouldn't be in flow? When you're on the phone trying to get an investor, you shouldn't be in flow? When you're eating breakfast, you shouldn't be in flow? Those are the most important times to be in flow. Those are the most dangerous times when you're going to lose it. When the ego takes over, the insecurity takes over, the anxiety takes over, that's the time to surrender, breathe, and go into flow. That is what the whole Torah is. That is the whole Torah. So, you'll say, "I'm sorry. I'm learning in Maseches Menachos about how to make a meal offering and how to make the flower and how to put in oil. What what Achdus Hashem?" He's learning Maseches Eruvin about a lechi and a koirah and a mavoi. Where's Achdus Hashem? Are you learning about the halachos of muktzeh, the halachos of brachos? Where is the Achdus Hashem? So, that's what the Alter Rebbe is saying. Even when you're separating one hair from another hair, salseilu to Rebbe Mecca, if you allow the snow to melt, in other words, you excavate the pnimiyus of it, it's all Achdus Hashem. It's all Echad and V'ahavta. The whole Torah is of Echad. That's the whole Torah. Does not That is what it is. It's a levush for Ein Sof. It's a levush. It's not Ein Sof itself because Ein Sof itself can't relate to me. It's a levush. It's a garment, which is snow. It's hair of the head, which is very very restricted energy. But what is it? It's his levush. It's him. It's Ein Sof. When you're learning in this frequency, then you can't do anything else. There's nothing else to do. There's no other real conversation. Cuz any other conversation is either promoting connection or distracting from connection. If it's distracting from connection, why you making yourself miserable? And if it's promoting connection, that's it. There's no other conversation. >> [clears throat] >> Okay, the Gamara says that a person should learn shiloy lishma, shimatech lishma, matech shiloy lishma, balishma. And there's a taich in the shiloy matech shiloy lishma means in the inside of the shiloy lishma you'll see the lishma. Matech matech inside if you go deeper, you'll find the lishma already. Like the snow. You'll go deeper, you'll see the forms. You'll see it. But we do have the tragedy when the Torah becomes divorced from Ain Soph. And it actually makes a person more arrogant or more egotistical or more mindless or more heartless. That's that's the tragedy. That's literally taking the snow and so congealing it and freezing it that it completely becomes divorced from the fluidness and it actually makes the person more more gross. And that's a very big tragedy. The Gamara says in Maseches Yoma that sometimes Torah could become sam hamoves. Eitz chayim hilu machazikim bo v'simchas Moshe. The Gamara says eilu hadvorim asher sam Moshe bnei Yisrael. Sam is miloshon sam. If you were zoycheh at sam chayim, nasty some of mothers. So there is the status not so some of mothers. It doesn't mean that the some of mothers but for this person it could become a some of mothers cuz I divorced it from its source. Huh? Not so some of mothers. Yeah. Something you forget to frozen and it will burn you. It's I think you would have the fire base I think. Not so some of I heard this from the once. So life not the is not some of mothers. It's it's a we just learned that it's a it's a but life from me it becomes a some of mothers. It becomes a poison. It is beautiful what the gun says somewhere the gun compares to the water like that says it all and my middle tire. So he says why? So he says something fascinating. He says water will not determine what's going to grow. If you plant an tree and you water the seed and tree will grow and if it's an apple seed an apple tree will grow and a cherry tree a plum tree. What if you planted poisonous plants? The water will make that grow. So he says the is going to make grow what is already in your heart. If there is beauty and harmony and surrender and humility in your heart that's what is going to grow. And if you have poison in your heart and toxicity in your heart and brokenness in your heart and fear in your heart and arrogance in your heart that's what's going to grow. >> [laughter] >> That's what's going to grow. It's my own. It's flexible. It will grow what's inside. IT WATER DOESN'T SAY okay we're going to grow the most beautiful tree. We're going to grow what you planted. And we're going TO MAKE IT GROW. SO THE WILL ACTUALLY take your poison and make it grow. It's much going to multiply. It's going to give it justification. It's going to take my arrogance and give it beauty. Wow, look how big look how important it is even more arrogant. It's going to take my narcissism or my fear or my insecurity and it's just going to make it grow. Now it has already a beautiful structure. >> [laughter] >> Cuz it has a supportive Torah. So this is where a person has to realize this is the paradox. But perhaps it's not just Torah as the academics and that religion almost as a human Torah as religion of course. Torah as religion. So maybe we should identify some people what's inside and don't teach them Torah adapt so they should not apply the arrogance and the and poison No no listen there's no question. I mean we don't have to elaborate on it but there's no question that uh you know the Torah itself can become a source of brokenness for people when it's misinterpreted, when it's misconstrued, when it's taught in a particular way. Weaponized. It's weaponized. It's used as a weapon. On the contrary because it's divine the weapon can be so potent. It can do the force. Huh? >> Can atom. Yeah. Yeah. Nuclear energy can light up the world and it can also destroy a world. When it's divorced from its essence it can it can create that damage. That's what the Gamara says Lo zakha naso lo sam amavus. And zakha literally means merit. If you're zakha I once heard from the Rebbe he tied zakha from the word zakh refined. Zakha if you're in a place of refinement naso lo sam khaya. Lo zakha if you didn't refine yourself naso lo sam amavus. That's why the learning of pnimius haTorah is so important. Yeah. That's why the learning of pnimius haTorah is so important because pnimius haTorah is telling you the pnimius of Torah. What are you learning? When you're learning a stickle Gamara, you're learning a siffenchil khanarokh, or you're learning a mishnah, you're learning a posuk in Torah, what are you learning? If it's not taking me into the frequency of Ein Sof where there's no ego then it's not I'm not touching I'm not touching the truth of it. I should still learn it, but I'm not touching the truth of it. I'm I'm it's it's Chinese without me as There's a beautiful word I want so from the Jewish harem the first guy that ever He says at the beginning of Martin Harris and yesterday is by the king. As call the word of the lame or and he has some of the car. I shall spoke all of these words saying and I shall and he goes through the 10 commandments. So the same should have I shall like it always says I shall I lay men he tells him what to say cuz he got to say I know I shall I know I shall lay men You don't have to say when somebody gets up to speak you don't have to say and if you do you shouldn't. I'm going to now say a few words. Just say your words, right? You know that I'm going to say a few words. I know I shall king I shall spoke I know I shall I shall We will hear what you say. What do I shall I shall call the word of the lame or Say it just say it. So literally he teaches it with this whole my message I know I shall I shall I shall call the word of the lame and then also one more there's a question of lame or what's lame or Everybody was there lame or means to repeat everybody was there you didn't have to repeat it you didn't have to you didn't have to give it up everybody was there. What's the lame or Even the gate and with the end even the future is with there it says everybody was my Martin Luther. So the answer is I know I shall I shall I shall call the word of the lame or I shall spoke all the words what's call the word of the lame or we learnt the whole word of the lame or is the whole turn or The whole turn or that's going to be given for them it says everything that every any time when it's going to reveal comes from come from the college how come I shall say I shall say I shall Call the word of the all the words of turn the whole the whole turn or turn or turn or all the way till the end of the generations. Call and worry me. All of this that he spoke, leima, is that a person should be able to say and experience anochi Hashem Elokecha, oneness. That's call and worry me. So, all and worry me, that's all echad v'ahavta, that's what it is. IT'S ALL LEIMA anochi Hashem Elokecha. If I'm finding that the Torah is actually stressing me out, it's creating stress, anxiety, depression, anger, frustration, uh inadequate sense of inadequacy, sense of uh of uh des- desperation, or worthlessness, then you somehow you got the wrong Torah. Somehow, I don't know, the snow got a little distorted. It got blotted, yeah. It got distorted. All of it is anochi Hashem Elokecha. That's all of it. Huh? Because this is all it's all to stay in echad it's all to stay in echad v'ahavta. In other words, a person down in Shema Yisrael Hashem Elokeinu Hashem Echad, and you did the work and you're experiencing this and I want to stay here. How do I stay here? How do I stay here? I have to go to work, I have to do this. So, the Alter Rebbe says, this is what Torah is, this is what limud haTorah is. Everybody have a beautiful day and a beautiful week. Be ezrat Hashem, we'll continue the maamar Monday morning 8:00. Shabbos, I'm here. A freilichen Shabbos, a guten tog, a freiliche voch, shavua tov u'metuk. Hashkafa u'halacha. You have the last yeah. The first name after the Malachim. So, he says that the Malach, the Chaim once had a commission with the Amshinov and he went to Malach and asked him what he meant when he said "I know the hats." So, the Malach told him that "Had you learned 60 years of Kabbalah, you would have been able to figure it out on your own." I couldn't as soon as I think I hear It's all the thing of all the good things. I have to take the cup and empty all the things of all the good cup coming out of the Kabbalah. After the holiday, they smoke the cigarette. After the result of all the things that we did in the Malach says it's the last thing that I told you that you would figure it out on your own. But the time couldn't I'll get the cup of all the good Kabbalah. All the things I get, so all the good things with the empty result. That's what they get in the cup. It's all the things in the As I said, the the Malachim gezogt. Yeah. No, as I said, the Chaim asked him from Uh uh uh uh uh uh. Malach told him that we You shouldn't You could have answered on your own had you learned Kabbalah. I see. You You posed the question about the women. You didn't really come back to it. No, so that's So, you're going to maybe say something about Bnei Yisrael because you're talking about The women Obviously, the women were given the koach to be able to live in this frequency Right. in a more essential space. >> That's why they don't need the So, they don't have the mitzvah of limud haTorah the way the man has it. They're mechuyav to learn all the halachas that are necessary and halachas of emunah and ahavah and yirah. But the regular limud haTorah gisim b'yomam u'lailah is not a chiyuv on a woman. So, a pashtus you say because they're very they're busy, you know, raising children and family. You can't put this obligation on them. Just like they're patur from Right. from from tefillin and all the mitzvos as my grandma. Why? Because they're very, very busy and you can't it's, you know, >> [snorts] >> But the the the deeper element here is that gufa that gufa How I did Hashem make it this way? Because inside the woman's soul, she can and into this frequency even in the physical world, whatever she's doing, to be able to be here. So, it's not that she's missing this in you. It's very very nice, and I say these things all It's true. It's true. It's also true with filling and sitzes and everything. It's not a compliment. A tremendous amount of Well, forget about this. Let's talk about in biology, there's a massive massive difference. So, so so let's [laughter] So, that's for starters. So, so all of creation knows that there's a massive massive difference between men and women. That's it. Cuz it's not two It's not two creations, Ty. They're not two creations. They're human beings, and they're married to each other, and they form one nation. Not that they're on a high level. It's not a compliment. It's tremendous avodah. The feminine avodah is as challenging as the masculine avodah, but it's in a feminine way. It's not less. It's not a compliment. Go and waste your time all day and and sit in your ego. It's the opposite. It's a tremendous demand, but the way to get there has its unique portals. There's a feminine energy, there's masculine energy. That's not what it's saying. It doesn't mean that she doesn't need to wear it. She has a higher status. Well, it's the same thing we say about like why don't why don't you need tzitzit? It's why you don't need a yarmulke. Why don't you need a beard? Because, you know, you don't need the reminders and and that type of thing. It's not you don't need people. That's the only tzitzit that you don't need, but you need a lot. You need to constantly connect to God, constantly. That that's what you have to say. It's not you don't need tefillin. No, I didn't say specifically You need You need to find your tefillin in your heart. That's what you need. You need to find your yarmulke in your heart. >> such an assumption that there's such a a a chasm of a difference spiritually in the makeup of There is. There is. Just like biologically there's a chasm of a difference. You know, woman Have you ever tried giving birth? Woman You're not even thinking of that. So, over there everybody is fine with a chasm of a difference. >> You know, woman says that That nobody had a mazel tov. You know, But not your brother. No. Okay. I just wanted to make sure. Woman And even even the liberals couldn't change that. At least not yet. Right? Huh? And even if they change, I'm not sure the males are going to exactly accept the responsibility. Equality with everything besides what creates all of this society. That's no equality. >> [laughter] >> That we're going to discriminate against them for eternity. The labor pains, the pregnancy, the nursing. Huh? The seahorses the men give the men make the babies. I don't know how this goes. They men, but that's the one difference. >> You know, woman cannot be a single mother. It's a It's a mistake. Woman have to give their energy to a child. And in order to do that, she needs to have a husband, which is a support system for for this. So, we have to have completely two distinct roles. Right? The objective Another component is Huh? I opposite. I think single mother is is a societal suicidal thought. So. By the way, I I just Also, there's another nekudah and that is it says in Zohar a man and a wife, a husband and wife are a plug. That's two halves. So, really if you think about that real what it really means, it's two halves of one. So, it's not really a separation. What he's doing, she's doing. What she's doing, he's doing. The separation is in form, but not in substance. >> Right, it's aligned. It goes It's completely aligned. So, that's what a real marriage is. A real marriage is it's literally two halves like Adam and Hava going back to fusion. So, my right arm may be doing one thing and my left arm may be doing one thing. My right brain constantly is doing one thing. My left brain but it's not like >> It's a part of one. It's literally a part of one. It's just what my If my right brain starts doing things that the left brain is supposed to do, it's it's becomes dysfunctional. And the same is true with the right side of the heart, the right ventricle and the left ventricle. They start confusing roles. You're not helping the organism, but it's not two separate things. It's literally one heart. It's hard for us to look at it cuz we go into in this individuation. I'm a woman. I'm a man. I don't need you. You don't need me. Right, we go into this particle space where the world is separate. When you go into that place of alignment, which is hard cuz our society is not used to it. >> It's even better. It's much much deeper than that. It's really much deeper. You say, "No, I want to be you." I want to be you. I want to be It's really oneness. It's the the man is manifesting his thing and the woman is manifesting everything and it's all one. It's entangled. Entangled, yeah. Which is from the word of tangle. No, there's more than that. Tango. Tango. Tango. This It's like mommy, she's splitting the They're splitting your heart. It's It's like It's like so painful. It's very painful, yeah. But sometimes there is a mitzvah of divorce because that's also part of the fabric of creation that sometimes they're they're not They can't They can't be together. That's why the Torah also gives a mitzvah of divorce. We're not saying that, of course. Right. And sometimes that save lives. That saves lives. Of course there's a there's a pain there's a pain there. There's a pain there. Yeah, there's a very deep pain. It's a computation. There's a story that's I was told Hans Christian Oh, oh, oh, yeah. Yeah.