The Relevance of Rabbi Shimon bar Yochai (רשב״י) Now More Than Ever, Rabbi Yussie Zakutinsky #270

Yeah, yeah, yeah. Hi everybody, welcome to Coach Menachem on this beautiful Sunday night, May 3rd, 2026, air vlog boymer. If anybody didn't say the sphere, tonight is 32 nights, 32 days into the sphere. Tonight is tomorrow is Lag B'Omer. Thank you for joining us. Tonight is sheer 270. And Rabbi Zechariah Kletzky I looked up was on last time sheer 144. So, it's been quite a while. I don't know the date, but we can look it up. But, um thank you for joining us. This place is six of them. Rabbi Glicker says it's a place we could have Moshe Glicker says a six of them is a place to speak together, and sit with each other and grow together. So, thank you all for joining us. If anybody wants to join the WhatsApp chat, please WhatsApp me at 732-314-1710. I'll send you the link to the community chats, and you can join, and every week when Coach Menachem if you want to go to the website at menachembernfeld.com, every week when Menachem posts posts all the replays and the videos, you could sign up and be part of it. It's kishkesh mark. Rabbi Zechariah Kletzky we're in our seventh year. It's geweldig. K'mach mita. All the people that are watching this on YouTube, click on the like button, the subscribe button. Every week when Menachem posts a video you can see it, you can hear it on all the podcasts, Spotify, on the 24/6, thank you Hashem networks. >> [cough] >> Uh thank you to all the advertising sponsors, the Lakewood Scoop here in Lakewood, Eli and Ruffy from Central, Chaim from from the Jewish Content Network for posting this all over. We're going to first start off with the with the gematria from Rabbi Fried on 270. Why we really wanted Rabbi Zechariah Kletzky to do all every week, but we wait for specific weeks cuz the gematria has to make sense. Well, now we got the gematria, and that's why he's here. Here's the gematria for 270. Shalom U'Vracha everyone to Zoom Shiur number 270. What Reb Shimon Bar Yochai understood about the time we're living in, the demand to experience a living, deep, authentic, and relevant Yiddishkeit. In my humble opinion, this may be more challenging than it may seem. It all boils down to the following. The more closely you feel to Hashem, the more connected you feel to Hashem, and you realize that everything and anything in this world is from Hashem, the more you'll be able to experience a deeper and authentic relevant Yiddishkeit, which leads us up to tonight's gematria, which is so apropos. We'll cover the title of the guide of Shimon bar Yochai, the gematria of 270, Hashem hu Elohim, ein od. Our Rebbi says, our Rebbi says, no one is besides him. Okay? Now makes sense, Rebbi Zaka Dinsky. That's why you're here. Rebbi Zaka Dinsky. Okay, so if anybody's here for the first time, every Sunday night at 9:00 p.m. on this Zoom ID, we have maidek maidek speakers. Tonight was Rebbi Zaka Dinsky. Please join us on ship next week, May 10th. We'll have an amazing speaker as well. Menachem will post the the the the flyers and and everything once we confirm all the information of the topic and the speaker. So, please join us next week as well. We're going to turn over to coach Menachem Bernfeld. Coach Menachem, Rebbi Lag B'Omer, Sunday night, Zoom come out to Zoomer. What are we doing here tonight? What's what >> Amazing. Amazing. Thank you Thank you, Arnoider, for the gematria. Mamesh simcha. Baruch Hashem. Want to welcome everyone. Welcome to another Let's Get Real with coach Menachem. And like we heard, with a lot of siyata d'Shmaya, we're doing tonight number 270. And Hashem should give us koach to continue. And we have the zchus to have with us Rebbi Zaka Dinsky. Less than 24 hours to the hilula day of Lag B'Omer. And in Eretz Yisrael, it's we're very close. There are many people that are on the way. Many people that wanted to go or still want to go to have the reitzinus. Some people would love to go. Everybody is in a different state. And then there are some people who didn't even maybe think about it. And maybe we'll talk about it tonight. Maybe we to see, you know, how connected we are, but it's something very interesting which we talk a lot about. We discuss Pnimius Atzmius, and we want to become connected to Hashem. And to see how we connect. But some people, when they get older, looking back when they were young, maybe they were in Eretz Yisrael, and when it came Lag B'Omer, they always were they were into it, they wanted to go. Maybe they felt it more. And over the years, >> [snorts] >> it is what it is, you know, they try to connect a little bit, but not much shiyachus. I think it's You can look at the whole Yiddishkeit that way, sometimes. Sometimes you try and you start, and there is a frischkeit. And after a while, it becomes what it is, and you you still show up. But you might not feel that gishmak, enthusiasm, not so connected. So maybe that's something it's in the game by learning, davening. And it's a question, what is it? What is it that we're looking for? And again, there's something we talk about a lot. And it really goes down to that deep uh call it whatever it is, Pnimius Atzmius, connecting to Hashem, something spiritual, something that you don't feel, you can't touch. There's something deeper. It's not just the way we see it and this is it. There's something more to it. What's a tachlis? We want to connect to it, we want to do the right thing. So this I think this is going to be part of our discussion tonight, to understand what's the celebration, what's Lag B'Omer, what what did Reb Shimon bring to the world that we didn't have, and how can we connect to it today's days? And also what we're going to discuss is lehavdil. Specifically today's days, why it's so important before Mashiach comes. So I'm excited, and when all the questions are on the table, tonight is the time by our sharing with this host with Zakitinsky and let's ask the questions. Let's have a discussion. Shkoyach. Rabbi Menachem for the beautiful opening. Okay, let's get into it. Tonight's shear is partially sponsored in honor of the inspiration Menachem and Dina Lev received from both Rabbi Zakitinsky and the Coach Menachem Show. Yes, so I guess Rabbi Zakitinsky we're working our way up there. Okay, Rabbi [clears throat] Yossi Zakitinsky, the topic is what Rabbi Shimon bar Yochai understood about the times that we're living in, the demand the demand to experience a live a living deep authentic and relevant Yiddishkeit. Read his bio very quickly. Rabbi Yossi Zakitinsky is a Mashgiach Ruchani of Yeshiva Shaar Hashamayim in Lawrence, New York. He's known for his unique ability to teach lofty Chassidic concepts in down-to-earth ways makes Rabbi Zakitinsky a highly sought-after lecturer. Rabbi Zakitinsky learned in Yeshiva Shaar HaTorah. He received Smicha from Rosh Yeshiva Rabbi Kalman Epstein, Shlita. This is common. And Rabbi Zakitinsky is the author of Sefer HaYom U'Tefilah as well as Sefer Moadei Moed. Rabbi Zakitinsky lives with his wife and children in Lawrence, New York. Rabbi Zakitinsky, I'm sure there's more to add over there, but that's just the short version and that's from Shear 144, so I'm sure by now it's a bigger bigger list. It's great to have you here. The floor is yours. Open it up. I First of all First of all, it's such a it's such a blessing and such an honor. The The fact that it that it's taken so long from What is it? 144 to 172. It's my fault. It's not because uh you know I just play hard to get sometimes. But Baruch Hashem it's all Bashert. You know, the fact that you mentioned that when you described this whole this whole experience as Sichos HaRabeim not only is that a just a beautiful beautiful description and a true description it's extremely appropriate before Lag BaOmer as well. You know, Rabbi Shimon bar Yochai said about himself in the Zohar Anan that we us his you know, his influence, his Torah, everything that is written by the result of this. It depends on love and and attachment and and oneness amongst the community. The truth is it's interesting. In the Zohar, R' Shimon wouldn't refer to his students as students. He referred to them as his as the holy the holy brotherhood, the holy friendship. And so the whole Indian of people feeling comfortable coming into a place together, coming into a time of where everyone you know, the guards are down and everyone can just be authentic and real and ask the things that are on their hearts in order for the simple purpose of becoming closer to becoming the Jews that they know they want to and will as they should come. That's like going to make so you know, you have to wait maybe once a year to make a bonfire but my sister seems every Sunday night is like going to make so that's already beautiful thing. You know, so when it comes to my mind, I guess I'll just share for a few minutes a little bit of uh of something to me what makes R' Shimon extremely relevant, necessary, vital to this time, to our generation. You know, there's a there's a famous line in the Zohar that is quoted a lot and he swore my quota. And usually it's you know, there's a certain aspect of the line that I think is overlooked. The Zohar says that Eliyahu Navi once said to R' Shimon he said that with your book, with your teachings, with the Zohar and everything that that that means and everything that comes from the Zohar, the Jewish people will leave exile with compassion, with compassion. So usually that's that's a line that's quoted a lot in this room especially like you know, that are more on the previous [clears throat] uh side of things. So in their introductions, they'll usually quote uh Zohar's like that or statements of Hazal like that, you know, to to uh prove to the reader how important these discussions are. But usually when it's quoted, it's just focused on that, the fact that Rashbi brings us the Torah is necessary for the coming of Mashiach. But the truth is it's not what Eliyahu Navi really said. What Eliyahu Navi told Reb Shimon, you know, the concept of Geulah, concept of redemption, that's already from beginning of time. You know, you don't need Reb Shimon for that. Breishis bara Elokim es hashamayim v'es ha'aretz, Ruach Elokim merachefes al pnei hamayim, the spirit of Hashem was hovering over the waters. Rashi already brings down, Hazal say that that's Ruach shel Mashiach. So, the idea of there being a redemption and bi'tah achishana having a predestined time for redemption, that you don't need Reb Shimon for. What's the chiddush of Reb Shimon? What's the chiddush of pnimiyus ha'Torah? What does pnimiyus ha'Torah do in terms of the process of redemption? So, Eliyahu Navi said it. Eliyahu Navi said, "The sifran do with this book, Yafkin Yisrael min galusa, the Jewish people will leave exile b'rachamim with compassion." And that's the chiddush. That's the chiddush. The chiddush is is that through pnimiyus [clears throat] ha'Torah, and we'll discuss it. I don't necessarily I'm not saying Kabbalah per se, but through Reb Shimon, Torah shel Shimon, this deeper side of Yiddishkeit b'chlall, which again we'll have to clarify what that means exactly, but through Lag Ba'Omer and everything that Lag Ba'Omer brings us into, the Jewish people not just are able to find redemption, you know, sort of nationally and individually, but it's a redemption with rachamim. It's a rachamim. It's a Geulah b'rachamim. Now, what does that mean and why? >> [clears throat] >> So, simply put is like this. There's two ways for redemption to happen. Whenever whenever something new comes into a person's life, there's always [clears throat] one of two ways. Either you're ready for it or you're not ready for it, right? So, I'll give you an example. Um let's say a guy goes to shul Shabbos morning, and his wife is expecting him to come back from shul, and they have uh you know, before before Shabbos, let's say he mentioned to her, "You know, honey, is it okay if I if I invite a couple of the chevra over after after davening for having a seudah for to to be guests for the seudah." So, she says, "Fine." So, she hears that, and that's what he said, "A couple of the chevra." Okay, so what's a couple of the chevra? Two, maybe three. Okay, something that's a couple. What happens? Ooh. His definition of a couple is a little bit different than hers. So, he comes in, and what does he have? He has 20 guys, 20 families. And the wife is like, "That's beautiful. If I knew that in advance, you know what I mean, I was able to prepare properly, then it would be unbelievable to have a Shabbos meal with plenty people. It'd be amazing." So, you have this phenomenon of a gift, which is having an unbelievable possibility of a beautiful Shabbos seudah, but you're not prepared for it. And the another scenario is, he tells his wife, "Listen, it would be I know that I'm it's a tall order. I'm asking for a lot, but I have an opportunity this Shabbos to bring 20 people over for the Shabbos seudah. They really need it. It'll be beneficial for them. It'll be nice for us. Could you handle that? Is that something that you would want to do?" And then, after hearing about, you know, what it means, and the wife prepares properly, she's like, "Okay, amazing. Let's do it." And that's a beautiful Shabbos seudah. So, you could have you could have something that's offered to you that's an unbelievably beautiful thing. If you're prepared for it, then it's nice and smooth and easy. If it's if a person's not prepared for it, then, you know, you sort of have to you know, wrap your head around it and and quickly get ready. And that's, you know, that that sometimes can be a little bit of an overwhelming task. The Geulah on all levels ultimately means the mind our experience of life opening up, and being able to really see things how Hashem sees things. That's really what redemption is. Obviously, there's the practical side of redemption, which is us obviously getting out of golus, going to Eretz Yisrael, Beis Hamikdash. 100% and that's and that's that's what we're looking forward to. That's what we're looking forward to. But it also means with that with that it also means that our experiences of life will be opened up to see it how the Ribono shel Olam sees things. And that can be something that's overwhelming. So, when we're talking about a geulah berachamim that Rabbi Shimon specifically sort of offers us means that even before Mashiach comes, as we get closer and closer to redemption, to begin to prepare our minds to become opened up. And then when the moment comes of where, you know, the veil is removed and we're able to see things within ourselves, see things within Yiddishkeit, see things within our family, within our friends, see things within how Hashem ran our lives and continues to run our lives. When when the veil is removed and we see all of that clearly >> [clears throat] >> in in in a truthful way, the way Hashem sees it, then if the since we've been preparing to allow our minds to be opened up and to do the best we can even during exile to allow ourselves to to to try to um a little bit taste of what that means to see reality as Hashem does and to sort of raise our vistas and to see things from a broader perspective, then when the moment comes of redemption, and again, redemption, the ultimate redemption, but even individual redemption in a person's own particular life, then when that comes, it's berachamim, it's smooth, it's nice, it doesn't have to be kvetched. You know, whenever something whenever something, you know, a a round peg in a in a square hole, you know, a square peg in a round hole, if they kvetch it, whenever there's kvetching, not so comfortable, you know? The Rebbe doesn't want us to have to catch things. I heard a I heard a story about it. Uh You know, it says in the Mishnah it's when we pick it up nowadays. So, it says in Pirkei Avot how we done this column of class. Right, you should judge every Jew favorably. So, the question is what does it have to say? Just say, "How we done this column of class?" What's class? So, the word the word says is like this is that, you know, if a person wants to put on a shoe and the shoe doesn't fit so much, so you need a shoehorn. You know, number you know, when you visited your grandparents' house, they had like shoehorn. So, we have the shoehorn to to get your foot into it. It's called a calf. So, the only thing that you could that you should catch sometimes to be done with class, you have to you have to catch it in. You have to catch catch the foot in. So, that's that's the only thing you're supposed to catch, but redemption is not supposed to be with a catch. So, in other words, what what I'm I guess what we're what the the point is is that what introduces us to is to be able to taste a little bit of what reality is going to be post-redemption even before redemption takes place to allow us to become comfortable with it. So, when redemption comes, it's not overwhelming and there's no disorientation and it's smooth and it's nice and it's and it's pleasant and it's sweet. And it's a taste of that ultimately. And so, this is something that as the as we should we get closer and closer to Messiah, listen, no one knows when, no one knows how and and I you know, everyone knows that every generation always says, "Okay, this you know, this is the Messiah. We're we're at the end." At some point, that statement is going to be true, you know? There's going to be some generation that's right when they say they were at the very end. But, but a person has to believe in such a thing and there's there's no question about it that the generation again all over the front and I think even this Sunday night uh see how it's going and that it's it's a lot to continue for so long um testifies to the fact that the world is at least preparing consciously and subconsciously on an intellectual, emotional, spiritual, and all levels to prepare to be opened up with the coming of Messiah. Again, the ultimate coming of Messiah and whatever person's particular redemption that they need in their life but but in order to have it you know, to sort of be open the mind already before the redemption comes to at least taste it, to at least try to connect to a redemptive mindset and that will allow the redemption to come in a nice way where you don't need you don't need any shoes. And that's really what Lag B'Omer is, a celebration of our ability to taste redemption even before it comes. That's ultimately what Lag B'Omer is. So, that's the same. We should all be lucky to experience it in a in in in a full way in a in a full way but in a good way but ultimately the main thing is a good way but in a good way that's ultimately what we want. Amen. So, let's get into it, okay? Let's get into it. Let's first ask the polls. And everybody's here tonight. Whoever is like this please feel free to ask anything. Remember live questions go first. You can text here in the chat. Here we go. Let's take a three question poll. Everybody answer to the best of your ability. Whatever you feel is the right answer to you. Number one. When it comes to your which of these feels the most accurate? I'm doing it but I don't really feel it. B. It feels meaningful and alive to me. Or C. I connect sometimes but it's inconsistent. We know what the right answer is but I want to hear what where you're holding. Second [clears throat] question. Why do you think it is feels more challenging today in your opinion? Four answers, possible answers. Number one, too many distractions and noise. Number two, lack of inner connection meaning. Three, pressure and expectations. Or four, I don't feel it's any more challenging. The last question, I saw that I had to click to vote. When you hear to the pin you say to her, when you hear the word the term pin you say to her, what comes to your mind? What do you what what what what hits you first? A, learning deeper swarm. B, feeling a personal connection to Hashem. C, something abstract that I don't really understand at all. Or D, I've heard of it, but I'm not sure what it actually means. Hey, everybody vote. Can everybody wants to ask any questions to Rabbi Isaac Achituvsky? Please post here on the chat. A lot of questions go first. Few more seconds and then we will share the polls with everybody. We'll go through it together. In in in Ian, Rabbi Isaac Achituvsky. Th- Those Those were good questions. All good questions. >> They're very good questions. What try to not be doing? I mean, it's been it's been a while. Yeah, yeah, yeah. Now you're experts already at this point, you know. No excuses anymore. Baruch Hashem. And it's beautiful people can be really honest. Yeah. This is why we're here. We're here to be honest, right? Yeah, yeah, yeah. That's what it's about. Five, four, three, two, one. >> [clears throat] >> Okay, let's share the polls with everybody. Okay, the first question Rabbi Isaac Achituvsky. When it comes to your Yiddishkeit, which of this feels the most accurate? 9% I'm doing it, but I really don't feel it. 54% of the oil in here feels meaningful and alive for me. Beautiful. 37% of people I connect sometimes, but it's inconsistent. Okay. Any comment on that? We'll show the next one. Well, first of all, I think that says a lot about the head over here. That's a beautiful zach. Um I don't know. I I I think I think feeling inconsistent is totally normal. Very, very reasonable. That's the nature That's the nature of being a human being. It's the nature of life. Is that there's what's called in the swarm, since we're talking about teamius, it's called in the swarm life in the godless and life in the godless. Mature, adult, expansive consciousness and then constricted consciousness. That's a It's an even flow. It's a constant thing. So, that's something that's totally normal. And even a person always feels that constriction. That's also normal. It's also normal. And it's By the way, I'll say something I think it's important. A person shouldn't feel guilty about that either. Because I'll give an example. If you had a a Yid who was in the slave pits of Egypt, and he's suffering obviously as a slave in Mitzrayim, should he feel guilty about being a slave? Feel guilty. That's what golus is. The nature of golus in Mitzrayim was that you were suffering in slave pits. You could be angry, you could be frustrated, you could you could uh hate the Mitzrayim, but to feel guilty about it, it's not your fault. That's what golus is. The nature of our golus at the very end of golus in particular is one of feeling um you know, boomeranged from one end of the spectrum to the other of of having a good moment followed by a not so good moment. That's part of the nature of our exile. So, just as a a Yid who is in who's being chased by a Cossack, low Lena or in a slave pit in Mizoram shouldn't feel guilty about it. That that's what Golus is. You should do something about it whatever it is, but it's not guilt. So to that a year that feels nowadays you know, sort of uh cold, disconnected, or sometimes connected, sometimes not. That's something you have to recognize. That's the nature of exile, specifically ours. That's not something to feel guilty about. The question is to come up with strategies and and to try to better the situation, but not from guilt. That's In my experience, what I found is that sometimes people very often beat themselves up over the fact that they feel uh inconsistent, or they feel always sort of on a low. They shouldn't feel guilty about it. It's a matter of strategy and figuring out what to do. But guilt is not uh is an incorrect way of dealing with it. That's what I was going to say. I think I heard it once and it's a little shot that I have. I don't know if it's true or not. My ta'am and bitachon is that we take believing and trusting ta'am and bitachon is when you take a feel like that and feel not connected to get up and go to shacharis and get up and do even though your body doesn't feel it, your mind doesn't feel it, and you're sitting there you're it's just so painful to do it. That's what bitachon is. Bitachon is that I trust in Hashem. I know it's the right thing even though everything about me is telling me not to do it or I should just sleep just you know, don't do the right thing, and you do it. >> That's That's the greatest thing, you know, in Yeshiva one of the greatest pleasurable experiences is to hear a chiddush. Hear a chiddush. So, Hashem also enjoys a chiddush. What's a chiddush? What what what what is a chiddush by Hashem? A chiddush by Hashem is a Yid that has all the reasons in the world not to get up. All the reasons in the world not to put on tefillin. All the reasons in the world not to continue daf yomi. And I'll be getting he does. That's a chiddush. Malachim singing shiras Hashem 24/7 is beautiful. It's kavod. It's not a chiddush. It's not a chiddush. So, it's like you know. Chazar is very important, but let's be honest. If we're being honest, hazar is not as gishmak as hearing a khidush. And we have an opportunity to give a shmu khidush. Beautiful. Number two, why do you what why do you think kiddush Hashem feels more challenging today? 47% of people the number one answer, too many distractions and noise, followed by number two, 31% lack of inner connection meaning, 12% pressure and expectations, 10% I don't feel it more challenging. Zaketinsky, that says a lot, so what's your take? >> yeah, I think listen, I think those are all true, and I think those are all the qualities and the personalities of our galus. And as I said before, it's it's it's very important to identify the issues of our galus and to strategize how to deal with it and how to confront it, but once we identify that this is the personality of galus itself, then the guilt is taken away, and once a person is able to remove the guilt, then you can have like the yishuv hada'as to be able to confront it. Once a person feels guilty over it, then already there's there's mechanisms in place to try to to try to legitimize it, blame this and blame that. So that's that's very important to be able to identify that it's it's a matter of of of of this this is what Hashem is this is the galus that Hashem put us in, and then we can think about how to handle it. Let's go to the last question. When you hear the term pnimiyus haTorah, what comes to your mind? 90% learning deeper sfarim, 56% number one answer by far, feeling a personal connection to Hashem. 5% something abstract I really don't understand, 21% I've heard of it, but I'm not really sure what it means. So, Rabbi Zekatinsky, what does pnimus haTorah mean? Listen, I'll tell you the truth. I think that I think this is an unbelievable sign of progress. I really do. When I was young, I don't know if I heard the term pnimus haTorah. I'm not sure. I'm not sure if I heard of it. >> then. It wasn't so in. No, it wasn't so in. Yeah, you know, you had you had the Kabbalah and things like this. When I when I if I were to have heard that term when I was young, I would probably think of it as like Kabbalah. I don't know schoolas, kameas, I don't know. I would probably think of it in those terms. And then beyond that, to identify it as like learning deeper ideas. And then go beyond that, to identify it as a real like inner devekus with Hashem that every Jew is capable of, that every really every mitzvah can be turned into. That's mamesh like that like ding ding ding. Like that's the nekudah, you know, that's the nekudah. Yeah, and that that's uh I I think I think it says a lot. I think it says a lot. I think there's a lot of progress being made. I really do. I think Reb Shimon has a lot of nachas from us. That's not why we do things, but uh whatever it's worth, I think he has a lot of nachas. Okay. And anybody who wants to ask a question of Rabbi Zekatinsky here, please text the chat. Let's start with some questions that came in. Question number one [laughter] to ask you. I've gone through some ups and downs in my life. I see people going to kivrei tzaddikim, especially during emotional times. I've gone a few times myself, but I'm not always sure what am I supposed to feel and do there. What's the deeper idea behind going to a kever of a tzaddik? This is a general question. Rabbi Shimon bar Yochai is a general question. But on a side note, interestingly enough, somebody was mentioning on Shabbos for the last five years, k'mat, it's been almost very hard to go to Rabbi Shimon bar Yochai's kever on Lag BaOmer. It's been closed very very So, just somebody was asking like what was that what is Hashem trying to tell us? It's a very interesting thing. Yeah. Yeah. Yeah. No, it's it it You know, since since the Tikkun when this Sicha began, the world's been crazy. It's been just one curveball after another, you know. >> Sorry. We're sorry. >> [laughter] >> Baruch Hashem. Yeah, so that's a very very good question. What is the avodah? What's the inyan of kiver tzaddikim? What's the inyan of kiver tzaddikim? So, um Okay, so I'm not going to spend the time going through my mekomos to show the sources of of going to kiver tzaddikim. We're just going to take it but we'll assume that there's a an importance of going to kiver tzaddikim and practically what to think of what to do. Um so, I'll break it down like this. There There's a the second Lubavitcher Rebbe, the Baal Tanya is the first Lubavitcher Rebbe. The second Lubavitcher Rebbe, uh the Mitteler Rebbe as he's known, Rav Dov Ber, so he wrote a kuntres. He wrote a kuntres mamesh about this inyan of going to kiver tzaddikim. So, let me sum up a little bit some of the points that he makes over there and uh in a very practical way. And I'll tell you what I I'll just be honest with you, when I go to kiver tzaddikim, I'll tell you what I try to think. So, the most [clears throat] I guess we'll we'll start from most basic to more advanced. Most basic is, you know, a place of kiver of a tzaddik is a holy place. Wherever a tzaddik is buried, it's considered to be a makom kodesh. So, since it's considered to be a makom kodesh, it's a place that's uh it's feels more accepted there. So, that's one basic reason to go to kiver tzaddikim. I don't know how satisfying that is because then instead of buying a ticket and spending time, just go to shul. It's also a holy place. But that that is one basic idea that it's just it's just a holy place. Aleph. Another inyan is that when you go to uh kiver of a tzaddik, you're reminded of the tzaddik and it creates a certain hiskashrus in you by imagining that you're in the presence of someone that's so that's so great and that will, you know, further deepen your davening and further deepen your avodah, and that's also very, very good and very, very important. Um again, I don't know how satisfying that would be. Um but that's another aspect of going to give it to tzaddikim. Okay. Now you go into a little bit more layers. Another side of going to give it to tzaddikim, and this is probably the most controversial one in terms of halakha, is asking when you go to uh the kever of a tzaddik, maybe there's a possibility that one of the inyanim is that you go to the kever of a tzaddik and you and we understand from Chazal that the uh to to a certain degree, an aspect of the neshama of the tzaddik is always connected to the place that he's buried. And so one inyan of going to give it to tzaddikim is having the opportunity to ask to literally ask the tzaddik, not the body, but at least the neshama, the neshama of the tzaddik that's there, to ask that he should be a meilitz yosher for you. And that's put down in sefarim. Now that's a controversial point because there are some places in the halakha that allow you to do that. Um So you're like you're acting like bishvus d'Hashem or Right. So if you're davening to Hashem in the zechus of the tzaddik, that's totally fine. There's no question about that. That's totally fine. But there are But what about actually speaking to the tzaddik and asking him, "Rebbi, please daven for me, give me, you know, beseech Hashem, be a meilitz yosher for me." So is that you know, so in the in Sefardi tradition, that's totally permitted. The Sefardi shulchan aruch said that's fine. Chassidish shulchan aruch, most traditions are that it's also okay. But again, it's a controversial point. The Litvish shulchan aruch is a little bit more wary of that. So that that's already a controversial point. But uh another another layer to think of when you go to Kivar Tzaddikim is as follows. Um I put it I'll put it this way. Since we're talking about Pnimius HaTorah, so you know, when when we all know that every single one of us we have our Neshama, okay? We have our Neshamas. So we think of it, you know, we think of it in terms of of um that everyone has their own Neshama. Everyone has their own Neshama. But the truth is it's really not like that. Neshamas are networks. That's really the better way to think of them. They're like networks. They're networks. And Neshamas are able to connect to each other to become bigger. A mashal that sometimes I've given um are those like I don't know what the real term is, like those Russian like Babushka dolls, you know, like those like the big doll and then little dolls inside of it. So like Neshamas work like that. There's such a thing as like Adam HaRishon was like the the big Neshama that all Neshamas come from, right? So children are included in their parents, their parents and their parents. Neshamas sort of have that ability of of being put together in a in a to become part of that bigger collective Neshama. A Tzaddik is not just a holier person. A Tzaddik is that larger doll that all of his his Chassidim, all of his students, all those that are attached to him are the smaller dolls within that. So here's the interesting possibility. When you go to Kivar Tzaddikim, what you can do is as follows. I am talking to Hashem. I'm not talking to anyone else. I'm davening to Hashem. I'm saying my Tehillim. I'm I'm not getting in into that uh you know, questionable inyan of speaking to the Tzaddik. I'm not doing that. I'm talking to Hashem. But who am I? Who am I? And that's what changes very often when you go to Kivar Tzaddikim. In other words, when I'm not by the tzaddik and I'm talking to Hashem, who am I? I'm Yisrael Aryeh Zev Ginsberg. Yisrael Aryeh Zev Ginsberg is a tiny little doll. But when I'm going to the to the kever of the tzaddik, I am still the one talking to Hashem, but now I'm part of a much larger network. And now the the name of that network is this particular tzaddik. And this particular tzaddik sort of is the the larger soul within whom all the other neshamos of his students and followers and people that admire him and people that try to connect him are sort of part of. And so The whole concept like like when we daven with a minyan, why that that is a daven with a minyan. >> Yeah. It's a very similar idea. Just the Rishonim the Rif writes that 100% it's a very good very good example. With a minyan it's the same idea or in a similar way. A minyan re- is reoriented to become one big metzius. And so you're still talking to Hashem, but who are you? You're a bigger person now because of it. So it's the same thing when you go to kever tzaddikim. And to a certain degree, um the the the seforim say that it can be a a very deep experience specifically when you learn about who the tzaddik is, when you appreciate the Torah that the tzaddik taught, and maybe even going to the tzaddik's kever to learn the Torah of the tzaddik and to use it as a means of contact to see yourself literally part of it. I'll give you an example. It's brought down in some seforim. Again, I'm not suggesting that everyone does this, but it is brought down in some seforim. Let's say you go to a kever of a tzaddik. So, not always, but most of the time the tzelem is there with the tzaddik's name, right? So there is a there is something, again, might not be so easy to do, but to even figure out a way with gematrias and different ways how your name is included in the tzaddik's name. You know the like the letters of the aleph beis. Again, I'm not saying to do this, I'm not telling anyone to do this, but I'm giving this as an example of an exercise that indicates what going to the cave of the tzaddik can be. So, like the letters of the aleph-bet can be broken down into other letters, right? So, let's say an aleph, if you use your imagination, an aleph can be like a, you know, a yud, a vav, and a yud, right? So, there's ways to manipulate the aleph-bet. Like a lamed, if you think about it, can be a vav and a chaf, right? There's all different ways how to how to permute take the letters. So, you could literally imagine your name as becoming uh sort of reorganized as the name of the tzaddik. Now, what what's the point of that? Just to use your imagination? The the point is that that should make you reorient re-identify as part of a bigger network. And the name of that network is Ploni ben Ploni, whatever the name of the tzaddik is. And then when you daven to Hashem, it's still you talking to Hashem. You're not using any shliach, you're not using any intermediary, chas v'shalom. It's you, but you are bigger. You are bigger. And and when that happens, even when you leave the the tziyun and you leave the cave of the tzaddik, the the goal is to leave bigger as well. And not to say, you know, shalom aleichem, you know, tzeischem l'shalom, I appreciate it, b'ezras Hashem, the tfilos sh'yiskablu, and you know, and I go back on the bus. It it you're a bigger person because of it and you're changed by it. And a a piece of you always remains. And that's that's a very big avodah. I mean, by by the by the mekubalim, >> [clears throat] >> it's brought down in the Kisvei Ari. By the Ari zal, it was a very big avodah going to Kever Tzaddikim, and he would [clears throat] tell his students certain kavanos to have when they would go to different Kever Tzaddikim, and they would literally experience attachment to the neshama of the tzaddik. In in the Sefarim, this is called hisdabkus ruach b'ruach, the attachment of one spirit to the other. And even though on that high like mystical level, none of us are going to be able to experience that consciously, that's not where we're holding. But this idea of being able to see yourself as a bigger person through being connected to the tsaddik and then as a bigger person talking to Hashem, that's something that each and every one of us can do. And in my experience, that changes the whole the whole dynamic. Not only does it avoid the halachic issues, but it really makes it a much more personal and deeper experience. Hey Mordechai, I was like to ask you we have a wealth of questions here. So let's try to cover Sure. Okay. Here we go. Hi. Hi Shalom aleichem. Thank you Rebbe Shimon and Nachman for opening a platform like this. It's appreciated. And yeshurun to the rav for all of the clarity in the world of pnimius haTorah that you could bring to us. Just a quick question. What what should one be misbonen or even just the basic shot in the word l'kovod haTanna Elokai? I think it's an interesting lashon that maybe you don't find the lashon Elokai maybe reference on a Moshe Rabbeinu says Ish Elokim, but just poshit, you know, you're trying to connect to the words, you know, what should we think to a lashon like Elokus after the tanna's name? That's a that's a very good question. That's a very good question. I don't think I've ever been asked that before. That's a very good question. Yeshurun. You know, the the truth is there's another tsaddik that is also referenced like that, the Ariza'l. Right? What does Ariza'l stand for? So his name was Yitzchak. Ariza'l is aleph resh yud zayin lamed zayin chet resh lamed kuf resh Ari is Elokeinu Rabbeinu Yitzchak. So it's interesting. It's I never thought about that. But yeah, so Shimon l'kovod haTanna Elokim Ariza'l is is Elokeinu Yitzchak. What's [clears throat] to think about? So obviously I'll tell you what it what obviously does not mean is making the mistake of thinking that a human being is anything more than that. So certainly that's not what it means. But I think I think maybe one thing to think about and and is that a person is defined based on their Torah. You know what I mean? Everyone has a in Torah and a person's Torah is a piece of who they are. It's it's an expression of who they are. So the fact that you have and both described with that term of I think I think probably the most simple explanation of it is that tells you what the Torah that they're that they brought to the world is really about. And that is the Torah introducing to the course. Not just the and the that explain to us how to serve the but allowing us in into that space of who is and who is it the one that was with us to connect and so since their Torah is really a Torah of and a person's Torah is their identity so maybe that's why we refer to them as with that unbelievable title of but it's it's you know what I mean like you know you call you see the by but it's it's you know there's a minor from the Marash from small of and he he asked the question he said what's this such a that there's like praising you know and singing songs about how great he is and the it's full of it also by the way but very often before would say a Torah he was preceded by the students talking unbelievably great things about it. So asked the like what's this in you? So he the Marash explained that the is because some are so so big that in order to allow them to share Torah to the world you got to get their attention. Cuz otherwise they're they're in their own space. So by by by singing praises about even the term Ariza, which is a praise you're saying you Yitzchak." It's not just like a nice thing. It's like getting his attention. And you know, when you tap someone on the shoulder, you get his attention. And he says, "Yes." And And then you don't You don't ask for anything. You don't say anything. It's rude. You know what I'm saying? So, yeah. You sing these songs and you say even the words to say Ariza, it's like it's a pacha, you know, you're getting their attention. And they're saying, [clears throat] "Yes." And they're like, "Okay, you know." So, you want to be able to use the opportunity. But, it's a good It's a good It's a good way to think that when the songs come and by even just the word Ariza on someone, it's getting their attention. Allowing you to experience the Torah of Elokus. That's a good question. Very good. Mhm. Good question. Thank you. What's up with the next question, Rabbi Yigal Ginzburg? Hi. Hi, can you hear me? Yes. Okay. Um, thank you for taking my question. Um, I feel like there's been a revival of Yidden moving to to start all making Aliyah and also spreading the message that that is the place where really all Yidden need to be in order to practice authentic Yiddishkeit. How does somebody figure out what's really right for them and their family? Is there Is there a purpose for people for Yidden who are staying in the diaspora? Why are Yidden not desperate all to be in Eretz Yisrael? And I'm also curious, if you could answer, why do you think this is such a polarizing topic in from Yidden of different backgrounds? Mhm. Very, very, very good question. Very good question. Trying to think about how to how to tackle it. How to tackle it. You know, I'll tell you something interesting. I just recently heard this. I quoted a moment ago the Rebbe Maharash >> [cough] >> of Lubavitch. [clears throat] So, I'll tell you something interesting. Uh, the mesorah amongst the Rebbes of Lubavitch was was that when a Chassid [clears throat] would move to Eretz Yisrael, the brocha that the Rebbe would give them was that the ga'agu'in, the longing to Eretz Yisrael that you've had before you moved shouldn't go away even after you moved. This is a very, very interesting very interesting that says a lot. Says a lot. There is there is definitely there's been a revival about Israel for some time for some time in in in recent years it's it's it's increased for sure. For many reasons. Listen, I I guess we're going to go down this on a practical level on a practical level what a person there are certain boxes again, you know, I'm a rough of some people. I'm not I don't claim to be the rough of everybody. So obviously this type of question has to be presented to someone that knows you and knows the situation and so on but I'll I'll just tell you very quickly very simply in there are a few boxes a person has to be able to check have to be able to check in order to to allow themselves to make Aliyah. First of all NASA a person has to be able to to know that they're going to be able to make a living again. And when I say no like obviously that that's also vague. How much of a guarantee does a person have to have? How much of a of a guarantee is possible in life? Okay, but to whatever degree is possible and again these are I'm just giving you a a general thing a person has to ask a place it can there particular must be a monic and so on and there and we're rough but parnassa the kind of the children and when I say kind of I don't just you know, obviously the issue of schools in place but they should be able to it's never going to be easy. It's never easy and always requires a lot of effort but it should at least be possible. And they should be able to see it as as possible. So parnassa has to be addressed. The kind of the children the adjustment of the children has to be addressed and the final box which I think is very much overlooked very not not always but but often overlooked is having a rebbe having a rough having a kehilla, having an established community there. Very often people >> [clears throat] >> go to Eretz Yisrael on vacation or for Yom Tov, for Yeshiva, seminary. So, there's this feeling of like, you know, I've heard that it's so much Eretz Yisrael is a place of unbelievable and it all goes and you'll go and of course you're going to grow in your Yiddishkeit. Just like a person needs a rebbe and a rav and a and a haver and [snorts] a kehilla of growth in chutz la'aretz, you need that in in Eretz Yisrael as well. So, that's another box that a person has to be able to check and baruch Hashem there are, it's not chashveisha a problem, but a person has to be aware of that. Um, that's it that's it that's on a practical level. Um, a little bit on a on a more hashkafic and a deeper level, you know, I'll put it maybe I'll say it bluntly. The the Beit Hamikdash was destroyed when most of Klal Yisrael lived in Eretz Yisrael. So, it so it's hard to say that living in Eretz Yisrael on its own is the goal. Right? Cuz the Beit Hamikdash was destroyed when we were there. So, clearly that's not the end yet. Um, although I'll be the first one to admit it, I think about Eretz Yisrael all the time and there's a piece of me that's that's [clears throat] there. So, that that's for sure. But, yeah, it is for a for a Yid to think however that life in chutz la'aretz is a b'dieved and it's really just a waiting a wait like like a like a waiting room to get to Eretz Yisrael cuz in Eretz Yisrael that's where Avodas Hashem really can be experienced, that's a tragedy. That's a tragedy. There's no question about it that the goal of the ultimate Geula means I'll be in Eretz Yisrael. But, there's no such thing as a b'dieved either. If for the time being we're in chutz la'aretz, that means the Ribono shel Olam needs us here. That means the Ribono shel Olam has an avodah for us and there's tikkunim, there's there's things that need to be accomplished both on a collective level and individual level. Anywhere a Yid finds themselves, you're not stuck there, you're sent there. You're sent there. Now, it doesn't that doesn't mean you have to you have to just to go wherever you want and just to claim, "Okay, that means I was sent there." But if legitimately the those boxes and you know, sort of halakha and just the sort of tide of life brings a person to you know, New York, uh Los Angeles, you know, uh Ecuador, France, it you know, whatever it is, anywhere in chutz l'aretz, if that's the ma'aseh where hashgacha has taken a person, then that means that you have to be all in. And you have to be all in over there, not all in in terms of I'm going to be here forever and I'm not interested in thinking and connecting myself to Eretz Yisrael Hashem. But it means I'm all in in terms of this is where I need to be right now. And I'm going to allow myself to do the best avodah I can to serve Hashem, to connect Hashem, to help the Yidden around me right here and right now. And that's ultimately what we need to do. The truth is this is a this is a an open story in in Novi. Um Many people don't know this, I'll just share it. After the destruction of the first Beis Hamikdash, the Jewish people knew through prophecy that the exile was only 70 years. They knew that. It was a little bit questionable how to calculate the 70, but give or take it's 70 years. So the the it's a whole it's a whole perek in Novi that the Jewish people asked the Novi when they went into Bavel, they asked, "Should we buy homes? Should we plant vineyards? I mean, we're only here for 70 years. So we should just rent. You know what I mean? And like why should we get involved with agriculture? Like we're only here for a little bit." So the Novi heard the question. Novi said, "You know what? It's a good kasha. Let me ask Hashem." So the Novi asks Hashem. And you know what Hashem says? Hashem says, "K'ilu amar Hashem, go tell the Jewish people like this. It's daka true. You're only going to be there for 70 years. And after 70 years, you're going to get back to Eretz Yisrael. But in the meantime, the new bottom, build homes, plant vineyards, live there as if you're there forever. And then after 70 years, you'll go back home. And the deeper the deeper understanding of that is is that in order to rectify, in order to be masakin, in order to accomplish what we need to accomplish in golus, to then allow us to get back to Eretz Yisrael, we have to go into the avodah during golus with the, you know, sort of with the momentum and with the focus and intensity as if we're going to be here forever. Now, we know we're not. And that's where it becomes hard, but like that that's what the Jewish people had. Like they knew that they're not going to be there for more than 70 years. And but in order to allow them to get out after 70 years, they have to accomplish what they need to accomplish during that 70 years, which requires a full throttle, full commitment. So, that's no different for us as well. Wherever Hashgacha takes you, that's where you're supposed to be. And that means that you have to accomplish great things. And that requires full focus and full intensity. But at the same time, like the the rebbe would always bless the seed and that you always have to long and and [clears throat] part of you has to be connected to that space of Eretz Yisrael. And like the storm say, when you have that, then you're able to bring some of that kedusha to where you are in chutz la'aretz as well. So, for you to think, you know, that that where a person lives in chutz la'aretz is only sort of a holding cell and you know, and it's not even kedai to get started until you get to Eretz Yisrael. That's that's a disservice to themselves, it's a disservice to avodas Hashem, and it's a disservice to Eretz Yisrael. Cuz in order to ultimately unleash all the potential of Eretz Yisrael, we have to finish the job in chutz la'aretz. And so, Eretz Yisrael depends on us as well. Why is it a polarizing topic? You know, whenever you have whenever you have certain myths that there's certain aspects of what is Hashem which touch a very core place in the neshama, people are going to be passionate about it. So, that's always a person shouldn't be surprised by that. Other but it's a beautiful thing, you know, the Jewish people are very old. You know, we've been here for a long time. So, the fact that so it would only it would make total sense if every everyone was just like you know, just done and you know, and schlepping their feet and not passionate about anything. We wouldn't have any tightness. We're we're a thousands of years old. The fact that even with our increased age, we're still as like you know, making each other crazy. We're still we're still fighting. We're still yelling and screaming. We're still passionate. That says a lot about the Jewish soul. So, whenever you're dealing with something that touches upon uh the topics of redemption that have anything to do that even smells like that topics that have to do with Mashiach and Geulah that touches a deep core and then when you touch that core, people get passionate. Passionate all sorts of ways. But but that's a totally normal thing. I think it says it says a lot about the health of the Jewish people and how we're like Moshe Rabbeinu ultimately. Moshe Rabbeinu never lost the step, you know, neither have us. What I'm hearing Wow, amazing. Toda raba. Thank you so much. What I'm hearing is that we daven every day many times to go back to Eretz Yisrael at least like you said the Geulah. Yeah. Yeah. Should be there and the tefillos should the pnimiyus of the Eid should even though we're here to have like you said a piece over there. The Baal Tanya writes in in in Torah Or in Parshas Vayeitzei it's about to get peace. He says over there in Mer Degazach Baal writes >> [clears throat] >> that Yidden in chutz la'aretz or it does it does because of golus through the gagooim through the longing to Eretz Yisrael which you could have which you should have in chutz la'aretz and you could have in Eretz Yisrael too. To long for kedushas Eretz the Baal Tanya says you could access madregas of avodas Hashem that will be unable to be accessed with the recent image. So it's a there's a fire sale of madregas nowadays. A fire sale. [snorts] There's a there's not there's not Hashem has a lot of merchandise there's not a lot of buyers. So if you just come to ask you'll get a lot. Wow. Now let's go to the next live question. Hi. Hi, thank you so much. Thank you Rav so much for the beautiful shear. Um the Rav [clears throat] ended the shear that we should be zocheh to be geulah berachamim. Um not in any way chashash to be soyles with the Rav said, but is it not a higher level to get the geulah bizchus as opposed to berachamim? Very good. Very good question. >> Hey, can you can you explain the question so everybody understands it? Yeah, so what he's if if I if I misunderstood the question you let me know. I think what you're asking was is that I was talking about before how how important and how I the ideal geulah is a geulah berachamim and so that that the the question the question was don't we want the geulah to be one that we've earned. And the term berachamim we usually associate means that you don't deserve it but you know we have rachmanus. So a person doesn't necessarily deserve the help but it's rachmanus so we help them anyway. So don't we want the geulah with zchus that we deserve, right? I think that was the question. Correct. Yeah, okay. So so it's a very good question and I think the answer is is that there's a it's a question of terminology. When that's what I was trying to explain is that doesn't mean as opposed to being earned. It means where we've prepared ourselves quite the opposite. We've actually earned it. We've prepared ourselves in advance to be able to receive redemption in a way that it doesn't overwhelm us. Quite the opposite, it fits like a glove. So, when we talk about earning it, that's kind of what it means. Because when we talk about earning it, it's not you know, you know, on a simple level it's like okay, there's a certain code of like we have to get to 6 trillion 400 whatever whatever number of there is and then like boom boom boom >> [clears throat] >> the shofar blows and so on. But a a deeper way of appreciating understanding to be to means you know, even the word comes in the word which means transparent. So, it's it's about it's about a turning ourselves into proper vessels to receive that even before happens we're we're comfortable with it. That's the greatest way of earning it. And that itself is what it means. So, in the in the colloquial sense when a person uses the term what's this? So, yeah, that usually means something that a person does not earn, but it's we do it anyway. But in the technical term, it doesn't mean that we don't deserve it. But it means that when it comes, it's smooth, easy, and it doesn't feel overwhelming at all. It's it's like described based on the is described as happening slowly slowly slowly, you know? That's also part of what is that it's a nice transition, smooth, without being overwhelming at all. So, would the say that that it's would be too much for us to be to Google Barack in other words going back to what the Nesi'im Shalom talks about that the the Barack and was so much right so is it possible that we can apply that to the Google as well saying maybe it would be too much for us to handle kind of Yeah and that's what we want to avoid. And that by the way you should know that this you know to sort of pull back the curtain this has been an ongoing machlokes You know amongst the throughout the generations it's not necessarily that you'll find in the you know what I mean because it wasn't an open it wasn't machlokes but there there has been a great debate amongst the deacons whether to push for Messiah again we don't push over the line but the push for Messiah that it should come but he'll come by crook just get it done even if it's going to be with watching Or you know what even if it means to wait a little bit it's let it be this has been an ongoing and [clears throat] the consensus of the deacons has been and prophets has worked it out in such a way that it it would seem the consensus is and the decision has been made that it should be so but but this is not a This is not a a small thing and it's not a passionate thing it's not a passionate thing there have been very great that have not wanted that that they wanted just let it come and even if it catches it's but like I said we have them every day with them with that's what already instituted so that's something that we should be able to see. Thank you. So here's here's a question that somebody sent in. I'm a woman trying to grow in my kites I learn when I can try to connect but when things like come around We talk about Rebbe Shimon bar Yochai, Rebbe Akiva. I'm not sure how it really relates to me. What does this day mean for someone like me in a practical, personal way? Rebbe, it's a very good question. So, the truth is, it's it's it's funny. It's funny. Because honestly, to a certain degree, Lag BaOmer is a very feminine Yom Tov. And I'll I'll try to explain, you know. Uh the in the Yerushalmi, it says that Rebbe Shimon bar Yochai said his students that they should take his Torah seriously because Rebbe Shimon said, "Cuz my Torah is the concentrated essence of Rebbe Akiva's Torah." And we know this. There's a sort of like feel with Lag BaOmer. Are we celebrating Rebbe Shimon? Celebrating Rebbe Akiva? We have the song Amar Rebbe Akiva, you know, with bar Yochai. Like Like who's Who's the uh Who's the tzaddik of the day? And the truth is, the Yerushalmi saying Rebbe Shimon is saying, it's one and the same. Rebbe Shimon's Torah is the concentrated essence of Rebbe Akiva. And everyone knows, I shouldn't say everybody, but uh it's well known with Rebbe Akiva, right? Famously, when he came back after all those years, right? Of being away from home, so he comes back and the Gemara says, the Kesubos says that his wife was trying to uh to get her way to the front to meet her husband after so many years. And so the two men were pushing her away cuz Who is this woman? And so Rebbe Akiva sees her and everyone knows Rebbe Akiva famously said, "Let her come. She'll She'll leave and she'll come and she'll learn. My Torah, your Torah, it's all her Torah." So, Lag BaOmer, which is Rebbe Shimon, whose Torah is the essence of Rebbe Akiva's Torah, Rebbe Akiva said his Torah is all from his wife. So, it it So, it we have to figure out a way for Lag BaOmer to be you know, sort of processed and understood by the nekavah because that all the all Yeah, it all comes from Rachel, you know, Asiyah of Rebbe Akiva. So, and it's not just like a hakaras hatov. When Rebbe Akiva said that, "She'll leave and she'll come and she'll learn," he wasn't just saying like a curse a toy you know because she was taking care of the kids in the kitchen allowing me to learn. When he says that that's not an exaggeration saying the truth his toy is his wife's toy. So what does that mean? It's a good question. So okay. I'll try to I'll try to say that like this. We were talking about before going to give it to the king one of the one of the perspectives of the Torah one of the shifts that the Torah does is moving from seeing you then as individuals. But to see us all as a collective all as a one big entity one big one big like a minion or by the all classes like that which means if we think about it. That just as an individual person and they're very same. In order to be successful in straight you have to be well-rounded right so you have to serve with your intellect. You have to learn to you have to serve with your heart I have a session you have a session you have to serve a session with your hands. Why you giving to you have to serve a session with your feet by running to school. It has to be a well-rounded experience a whole body experience. That's true for the individual. That's also true for Israel. Which means that as far as is concerned there's going to be some that their main contribution is the mind of the Jewish people. There's going to be some their main contribution is going to be the heart. Their main other the main contribution is going to be the feet. All things like this. There is another aspect of the human being that also needs to be. Given to a sham. And used in a sham and that's one's Watson. One's desire one's will to want that's also an aspect of the human being. So, you have So, we we we think about Hashem in learning. We feel we feel feelings towards Hashem. We do things for Hashem, and you also have to want to come close to Hashem. In the swarm, we find that that aspect of wanting is one of the deepest parts of who the person is. One of the deepest parts. So, let's think about this for a second. In terms of learning, right? So, else in the rule, women are not obligated in the midst of time and time like men are. And like Baruch Hashem about the Torah of Hashem and the Torah of Rabbi Akiva, women are not obligated in learning. So, what is their contribution? The So, Rabbi Tzadok says an amazing thing. Rabbi Tzadok said the Gemara says that what's the women participate in learning through sending their kids to school, right? The Gemara's example, or allowing their husbands to learn. Right? Rabbi Tzadok says on a broader level, you know what that means? That means the contribution of women is wanting to learn. When What's the What's happening when a when a woman sends her kids off to school? What's happening when a woman allows her husband to go to Daf Yomi Shiur? She's not learning Daf Yomi. Right? But, what she's what she's doing through her actions is expressing a desire that her husband should become a talmid chacham. She's contributing So, says Rabbi Tzadok, on a collective national level, you know what the role of the nekavah is, you know what the role of the of the of nashim tzidkaniyos is? To amongst other avodas, for sure. You have to light Shabbos candles, you have to keep mitzvos, there's no question about it. But, a certain space that nekavos have to bring to the table is the ratzon to connect to Hashem. And that's not a small thing at all. To a certain degree, the whole inyan of kiyum haTorah is to open up that space inside of the neshama that's called ratzon. That's called a deep desire. That's called a a cheshek, [snorts and clears throat] a bikush, a thirsting for something. That's a very, very deep space in the soul. And the kevius have a predisposition to that. That's why the females are are are much better at davening than men are. Because davening requires ratzon, it requires that the ability to be raw and honest and real and authentic and vulnerable and to be able to say to the Ribono shel Olam, "This is what I need in my life and I recognize I don't have it yet." And and that's something that's that's sort of aspect of the neshama which is called ratzon, that's that's called um um uh uh uh it's sort of an emptiness that a waiting to be filled. That's something that klal Yisrael is zocheh to specifically through mashiach's times. What I'm saying is not a This is not a simple idea. It's not a simple idea. So so on a practical level on a practical level what pnimiyus ha Torah does is turn every mitzvah into a doorway to come close to Hashem. That's what pnimiyus ha Torah does. A person uh a person gives tzedakah. So without pnimiyus ha Torah, tzedakah is an act of giving tzedakah b'valek. With pnimiyus ha Torah, then that act of giving tzedakah is turned into a doorway through which a person can enter into into dveikus, into attachment to Hashem. A doorway needs two things. You need wood, you need a frame, and you also need an empty space in the middle to allow yourself to walk through it. Every mitzvah, in order for it to come to its full potential, needs two opposite things. It needs on the one hand something You have to be able to say, "I did it. Um you know, you you say you have to be able to say I shook and I said properly. You have to be able to point to the midst and say mission accomplished. But at the same time you need to be able to point to the midst and say I haven't [clears throat] yet started. And I want to start. And specifically by holding those two hergation of saying to yourself uh you know, sort of um being proud of one's of the Hashem and feeling at the same time like you never even started only through both together do you create a doorway. Do you create a space which is something that you could walk through. So women in particular very very much contribute the second half of that which is that sense of of I I I'm not going to say the word emptiness because that's a like a dark negative word. But a sense of longing, a sense of anticipation, a sense of desire, a sense of wanting to enter into that space. That's that's a very very incredibly important aspect of Hashem which to a certain degree is the whole in of penis of Torah is to reintroduce that aspect and that they mention to mitzvahs. Where the mitzvahs are not just a a a a a big piece of silver or a piece of gold, but it's a piece of silver and a piece of gold that's emptied out, that's hollowed out to now be a vessel to receive something. So every mitzvah has these two components. You have to be able to have a piece of gold. And that's called actually doing the mitzvah, learning Torah and so on. But that piece of gold in order to for it to be a clee for Hashem's light needs to be hollowed out. So then there has to be another component in every mitzvah which is I'm doing it 100% with every sifka in Shulchan Aruch. And I know that I'm doing it properly, but I also feel that I'm that I haven't yet begun to experience this mitzvah fully yet, and I want to. And that hollows the mitzvah out for it to become a vessel to receive Hashem's light, and that's specifically on a collective level what Nachshon ben Aminadav bring. This Nachshon ben Aminadav, the geulah of Mitzrayim took place, and so on and so forth with other geulahs, because they turn the the the the the piece of wood into a doorway. They turn the piece of silver into a cup. They turn the piece of gold into a bowl in which we can receive something deeper. So, like I said, practically speaking, what should women think about on Lag BaOmer? I would say this, let them daven very, very much, very, very much, that Hashem should bless the Jewish people, that all the unbelievable mitzvahs and avodas Hashem that we've accomplished, both individually and collectively, accumulatively, as the generations have have have, you know, snowballed, they should daven to Hashem that all those mitzvahs should be turned into vessels in order to receive Hashem's light, and that's what their role is. And the more they want to come close to Hashem, the more they want to experience a deep, authentic Yiddishkeit, the more they're actually contributing that to the collective body of the Jewish people, turning all of avodas Hashem into that doorway that Hashem will be able to enter. He's saying that that's what's that's what many men are looking for when we're talking about pnimiyus haTorah, we're actually looking for the feminine side. Yes. For not the l'maaseh, but then, you know, we we do the mitzvah, but then there's that other side of that ratzon, of that space, that even if If finish the mitzvah, there's that feeling that I haven't even started, and that's when the guys go and start, and that's That that's That that's what turns the mitzvah into an experience of devekus. That's the nekudah. And this is where for men in particular, it's very difficult. It's very difficult. The I'll give you an example. You know, Torah and tefillah are very different in this regard. The barometer of success with Torah is the opposite of the barometer with success with tefillah. The more power I feel, the more accomplished I have I am, the more I'm able to say I did it and mission accomplished, the better I am in Torah. But the worse I am in tefillah. Tefillah requires a feeling that I haven't yet begun. So, and chazal demand both of us, right? Chazal say that when we the our our on a on a tzibbur level, when do we learn as a tzibbur every week? Through kriat haTorah. And kriat haTorah is a collective talmud Torah, right? And chazal instituted [clears throat] kriat haTorah is during davening. So, chazal whether you like it or not, whether you want it or not, chazal force us to make shalom between these two things. And that's shalom bayit is not an easy topic, right? So, certainly, you know, shalom bayit within the self, shalom bayit within mitzvahs. But that's When we say when the let's let's get I mean, tachlis, by the mekubalim, every mitzvah is about leshem yichud kudsha berichu ushchintei, to unite kudsha berichu, the Holy One, blessed be He, and the Divine Presence. Hashem is one. All there is is one God. So, what are these two? The masculine and feminine? That's the experience of a mitzvah. When you're doing a mitzvah, when So, you you can just hide behind the leshem yichud, you know what I mean? So, you could also feel that you're, you know, this big mekubal, you know what I mean? And when you say leshem yichud. But in in real pnimiyus, in real pnimiyus, to to experience a mitzvah in that way of Kodesh Baruch Hu means to be able to feel both at the same time that I I'm celebrating my accomplishment that I'm able to say like like thank God that I I'm yotzei, I did my mitzvah 100% Pesach kilchasa. But at the same time to really feel that I haven't yet begun. And but more than that my accomplishment in the mitzvah deepens my feeling of not yet not yet having yet begun. And my feeling of not yet beginning deepens my appreciation of being able to do the mitzvah. It's a paradox, but the neshama of a Jew is able to hold that, is able to do that. That's a yichud Kodesh Baruch Hu so real pnimiyus haTorah is not hiding behind shem Hashem Hakadosh Hu. It's not hiding behind sophisticated complicated ideas. It's not hiding behind mathematics. It's experiencing that yichud. And that's that's what the pnimiyus haTorah is. And and and you need these two components. Not the neshama Yisrael are are vital [clears throat] in this in this nekudah. And to certain degree that is what pnimiyus haTorah is really about. I think it takes it I think it takes it even deeper. Not deeper, I'm saying I I used to walk around many times after a mitzvah and like the Pesach and feel like something missing. And what you're saying now is Exactly. >> [laughter] >> I used to be there's nothing wrong with me. Cuz why am after every time doing something I like feel lack, I don't feel I did it. But you're saying no, this is part of the 100%. The the listen the real the the truth is the real tzaddikim see themselves as they they know that they're on the mission of Hashem, you know, they know who they are. But they also know with an absolute 100% confidence and and and and and absolute knowledge and awareness that they're like the bottom. They know at the same time. And it's like they know it. And that that's that's what it sound like it is. That's what the music is all about. It's not It's not even about learning deeper ideas. Like I said in the beginning, the fact that the that that that the majority of the people over here answered the question of what being steady is about deepest gosh of course and so on like that. Like what does it mean? Like that that's Nakuda. That's Nakuda and that that's that's real that that's real black belt stuff. You know what I mean? It's not uh you know, complicated mathematics is not it's not the goal. Okay, let's go to the next live question. Um Here we go. Hi. First of all, thanks for the roof for the opportunity to ask. First Uh my question question is as follows. I want to be air luck genuine and upright, but I don't feel want to from kite. Um actually the opposite. I feel a little hate. I was actually pained as a child for being from. And I would like to know uh what does Yiddishkeit really mean? And what does Hashem truly want from me? And from us. Nah, that's a good valid good question. That's a good valid good question. First of all, I'm sorry to hear that you were pained as a child, but um the fact you know, the fact that it brings you to ask such good questions is already uh a little bit of an achama. What is Yiddishkeit? I don't know. >> [snorts] >> I don't know if there's anyone that can answer that question. I don't know, you know, again, what I what I said before is that what pnimius atara does is that it transmits us into doorways. It transmits us into portals to then enter into Yiddishkeit. So, like, you know, what is that space? Like, what is it what does it really mean to be attached to to the infinite one? I I I'll repeat myself. I've mentioned this many, many times in all different ways. Um the real truth is no one knows. And I when I say no one knows, I don't mean no one's experienced it. But what I'm saying is that it's not something that can really be said, you know, it's not something that can ever really be articulated. But what I I what I have mentioned in the past is that we do have markers. We do have indicators of how you know that you have entered through that portal. And that's if your Yiddishkeit and if your life produces more humility, more humility, and more love for the Jewish people, yourself included, you're also a Yid, um then those are markers that you're that you've entered that space. So, you're asking a good question, like, what really is Yiddishkeit? Again, I understand you're not you I'm sure you're not asking like how to put on film. We've graduated from that. Uh not from putting on film, you understand. But what what is you know, that's what I I I I said before, um if you ask [clears throat] a Yid like why do they keep Shabbos? Like, why do you keep Shabbos? If the Yid is able to answer, "I keep Shabbos because XYZ," it's good. But that's not really you shouldn't be able to answer it. No. Not because you haven't thought about it, right? So, if you ask someone like why do you keep Shabbos and the guy is like, I don't [clears throat] know because because of Shabbos. So, that can be one of two things. Either the guy never thought about it before, so that's that, you know, that's not a big madriga. Or, the person really did think about it and they've and they've come up with answers, but they've moved beyond it and they've they've got to that place where Shabbos is a portal and it's the most natural um um you know, sort of instinctual drive of the Jewish soul to enter into that doorway. So, if you ask a moth why does a moth go to a flame, he's not going to be able to answer you. He's not going to be able to say the reason why I'm attracted to light and to a flame is because x y z. He's going to say because it's a flame, what do you mean? There's there's an instinctual drive that a Jew has to enter into those portals and to enter into those doorways. That's called Yiddishkeit. So, I can't really answer you. I can't really answer you. But, what I can say is is that just hearing from your voice, I think it's obvious that you definitely are a humble Jew which are God's favorites. That's uh those are the Jews that God loves the most. So, you're definitely humble. You could blame you could say that the reason for your humility is because of these experiences, whatever. That could be. It could be that brought out that humbleness, that humility, but humility is a very very beautiful ba'al chein >> [clears throat] >> middah. And the fact that you're asking also means that you care about other Yidden and you care about yourself and you care about Yiddishkeit. You want to know and and to me that that's an indicator that that at least a major part [clears throat] of who you are has has has experienced entering through those doorways. And now the question is just uh figuring out the right words about how to say it, but I don't know if there are good words, you know? So, what a person has to do in life, you know, a person has to find the good mashpia, you find the good rabbi, you find the good chaver. All you need is one. All you need is one. You know, when a person's a little kid, you need a lot of best friends, you know? And the and and and the barometer of of who makes the cut is very, very low. Oh, you like uh red lollipops? I like red lollipops. We're best friends. When you get older, you know, it becomes a little bit more complicated, and the number of friends whittle down until ultimately maybe you have one or two. And then the truth is it's really just you and God. That's really the truth. That's really the truth. So, yeah, you know, you find someone, and baruch Hashem in the world that we live in right now, there's a lot of authentic, real hidden vemmus. And so uh Hashem should bless you, you should be able to find someone that you can talk to in a real way. And uh and when two nishamas that are honest with each other come together, uh they walk through those doorways together, and and it creates uh menuchas hanefesh and yishuv hadaas and a and a simchas hachaim. But um I'll be the first one to admit that I don't know what yiddishkeit is. So, I can't uh I can't be the one to answer it, but I don't know if I don't know if I'm ever able to say. Like you're saying that that that itself, that itself, uh sitting in that not knowing, cuz many people pull away [clears throat] when they feel that. It's like, "Ah, I don't know. Okay, I'm just going to give up." No. But you're saying, "No, ad d'lo yada." Ad d'lo yada. It's That that's ad d'lo yada. It's a madreiga of ad d'lo yada. It's not a lion. It's This is what side is. Side is you know we say sister return the secrets of Torah. A secret is not something that you're not allowed to say. A secret is something that you cannot say. You cannot say it. So >> Well Anything that you couldn't that you were able to say even if it's difficult, it's not a side. Side is what can't be said. The the >> is the generation is open and receptive to true sister return. Thank you so much. Of course. Should I should bless you the light of our sham sham should be with you and all of us this is sham. Amen. See a lot of people have a struggle with learning and with the things that they grew up with and sometimes somebody asked that they they see people um they they you know they're learning preemies of Torah but not homage Gamara the basic stuff. Could be this is uh It's it's all relative. You know Anything that you could articulate is not side. So now you're just talking now once it's not side, now it's just a matter of like what some things are more complicated than others. Right? So everyone would agree that you shouldn't teach a you know a six-year-old Yevamos. You know, but it doesn't mean that a six-year-old is not allowed to learn Yevamos. You know what I mean? It's it's just not age-appropriate. You know what I mean? But it's not It's not that it's not his right. Because because it's not you know it's just too hard for him. So That's all you have to think about all of you to sky. It's just a matter of maybe it's not maybe I maybe I don't I don't have the right introductions yet. But that it's not mine. That it's not my rightful possession. It's my right to kill us Jacob. It's every single Jews right. So you have to person has to approach you to cut like that not to see themselves as unworthy of of the Everest. So today is there's you could understand those who uh they they attach themselves to P'nemi S'Torah but not really to the basics that we grew up with. Yeah, I'll tell you something in fact, you know from a Halachic perspective so I'll tell you the truth. Um you know it it it it it also depends on why a person is learning it. If a person is is learning in in is interested in learning about P'nemi S'Torah because it's a Halacha of Torah. You know, so you know there's there's Ryan, there's Kodesh, there's Taharas, there's Bava Kamma, Bava Metzia, there's Sefer Yirmiyahu, Sefer Divrei Hayamim there's also Eitz Chaim. Right? So So then I would say, well okay. So learns Ryan, learn all that stuff first then you got the Eitz Chaim. But then there's something else which is like the Mishna Berurah writes in his introduction the Chofetz Chaim in his introduction introduction to Mishna Berurah he says, "Shabbos is coming in a matter of days." So you could you could have Maseches Shabbos on your list of things that you need to cover at some point. But as far as Talmud Torah is concerned, Shabbos can wait. But as far as the mitzvah of keeping Shabbos, you better know what to do comes Friday night. So there's two when a person is learning, if you're learning just for the sake of Talmud Torah, okay, you'll get to it when you get to it. But if you're learning because otherwise you're not going to be able to fulfill a mitzvah that you have to fulfill, then you don't have the luxury of just putting at the bottom of the list. So, we have mitzvahs that's called Amuna, a mitzvah that's called Yiras Hashem, a mitzvah that's called Dveikus, a mitzvah that's called Yiras Hashem, Ahavas Hashem, mitzvahs which is called Shmiras Einayim, a mitzvah which is called not saying Lashon Hara. And very often, in order to fulfill those mitzvahs, you have to learn certain Svarim that maybe in terms of Talmud Torah will be on the back on the bottom of the list. But you have no choice because you have to fulfill those mitzvahs. And the nature of the generation is such that not only are we open to the deeper ideas nowadays, but very often, the Svarim, the commentaries, all the Svarim say this, is that in order for even a Jew to very often hold themselves, you know, and not fall to seriously eat Tzaros, you need the strength of Reb Shimon bar Yochai. So, even So, forget So, I'm saying even from a Halachic perspective, outside of the mitzvah of Talmud Torah, very often we're learning these things in order to allow ourselves to keep mitzvahs. And then it's already a different uh set of rules about when to learn it. You have no choice. Wow. So, here's a I think continuation. Somebody sent in a question. I've been trying to grow and connect more, but I feel stuck and a bit low. Everyone says to learn more Sefarim, but is that really the way to build a real connection, or is there a different starting point? And I think we can ask for those who want to connect to Reb Shimon, they want to connect to Lag BaOmer, what is it that we're looking for, and how can we for beginners, how can we start? What are we looking for? What is it? And how to learn it, I guess. Right, right, right, right. Well, listen, you know, you know, every every every neshama is created um with certain mitzvahs and certain certain aspects of what this Hashem that is that speaks to them very very much. So, everyone has to keep all Shulchan Aruch. But yeah, some people that their their neshama is very much connected to kashrus. That's their and it's like through the mitzvah of kashrus, they now feel open to all of Torah. And you have other Yidden that are you know, I'll give you an example, you know, I don't remember the Yid's name, but it's like the Kavier that years ago he started the first like Shatnez factory. I don't remember the the Yid's name, but it was like one of these things the average Yid Shatnez you know, I don't want to wear wool and linen together, but who uh it's not like I'm anyone's right, but by this Yid he was like fighting he was like, "Mom, this is Indian was this issue of Shatnez." So, you have you have certain every Yid has a different neshama. So, very often a person you know, it would be very nice if a person can find that mitzvah or that aspect or even within Torah that particular mesechta that particular limud or that particular style, whatever it is that is their neshama, that's their Pesach and then from there they'll feel connection to everything else as well. You know, so I you know, very often I think of it as like a shmorgasbord much like I've given to many people is like it's like a shmorg. When you go to a shmorg they give you a little plate, you know what I mean? So, why do you give a little plate? Cuz you you you're trying different things. You go to the thing, you take a little if you like it good, then you go for seconds. You don't like it, leave the plate and try something new. So, you know, there is something in Torah for every single Yid and once you find that aspect of Torah that resonates with your neshama at that time, then that becomes the Pesach through which you'll be able to connect to all things. You got to just try. You got to just try different things. Don't be The person shouldn't hesitate. Just try something. It's good, good. If not, put it down. Take a different plate. Just keep the feet moving. Searching. Yeah. Yeah. Okay, let's go to the next application. Hi. Hi, Rabbi Sackett-Kinsky. Hi. I think some of my questions might have already been answered like, you know, how to relate on a practical level, but uh you know, how to daven especially for a woman. But one thing I wondered, I I always had this issue going to a cemetery during a happy time cuz that's, you know, since always that I'm I'm over I'm due for a visit to the Ohel, and I usually prefer to go on days where you know, there's tachnun. I I thought I don't know if I went on Lag B'Omer, I mean, how are you supposed to die I mean, you mentioned, you know, this whole spiritual thing of connecting, but Yeah. What about asking for things that are more serious? Is that the right time? Um you know, is that something you you put off till later? Um You know, yeah, in a cemetery Right. >> that I go usually for more pressing issues, but yeah, it's a happy it's Lag B'Omer, you know, so >> Right. Yeah, I used to have a very superficial celebration of Lag B'Omer. I used to think, okay, well, I could now listen to music for a little while, but I'm thinking in terms now I'm trying to, you know, you know, be more spiritual, but Yeah. but I also have that the pressing concerns. What do you What is the best way to approach this thing the cemetery on a happy day, you know? It's a very good question, you know. It's a very good question. I I the way I would think of it, you know, it's it's you reminded me when I was when I was younger, one of my rebbeim said a line. I don't remember much else of what he taught me, but this line sticks with which tells me something. But he said he said Lag Ba'omer is a yontif for little little kids and Kabbalah. No one else. Which is the opposite of true. The opposite of true. But anyway, yeah, so when it comes to going to a cemetery, but I think based on what I was talking about before, there's really two separate things. There's visiting a cemetery, you know, relatives, you know, and by and things like that. And then there's going to give it to the king. And it's really two separate types of experiences. So going to a cemetery to visit loved ones or just, you know, like there's there are other arm and hug him of just visiting the cemetery to make a certain sense of seriousness. That is not necessarily appropriate at a happy time. Not necessarily. But give it to the king. Mention oil. Going to give it to the king. That's That's No, that's considered to be >> [snorts] >> a happy experience because like we know that according to all already, to give it to the king to give it to the king that the force of the king of the king of the king and the king of the king of the king of the king certainly lives on and it's every king of the king lives on, but the influence of the king of the king lives on as well. So it's not considered to be a a sad time at all. So that's that's the way to to think of it. There's going to a cemetery and there's going to give it to the king. But uh Is it okay to ask for um not necessarily, you know, sad matters, but you know, serious, you know, This This world These This world things. Yeah. Yeah. So ironically, those are the distractions that can keep you from following a Torah, you know, be more focused on Torah. But So I'll tell I'll tell you something that's very important to know. Anything that's a need for a Jew Mhm. is a very serious thing. Mhm. And not only is it serious and important, but it's deeper than we think. The Gamara says there's a line in the Talmud regarding davening that davening is described as something that stands at the highest place in the universe and people don't take seriously enough. So usually the way that line is interpreted that that's talking about davening itself. That davening is something that's very important but people don't take seriously. But Tzadika Kind of Lublin says not like that. He says that's not talking about davening. That's talking about the things people daven for. The things people daven for are in truth the biggest things in the universe. But people don't take them seriously enough because they think this is just something that I need. If it's something that you need, it's something that Hashem needs. So that means that this is an important thing to Hashem. So that means that that so so so so not only am I allowed to daven to Hashem about it, I have to. It's a national security, you know what I mean? It's of national importance. And it would be it would be it would be a disservice to Hashem if I don't talk to him about it. So anything that a Jew needs, even in this world, I'm talking about like tangible, practical, money, health, you know, a livelihood, health, whatever the case may be, very very down-to-earth things. Even something as simple as finding a parking spot, you know what I mean? You're circling the block, you're looking for a parking So that's if that's important for a Jew, then that's important. Then that's important not just for you, that's important to Hashem. And that's and and and in the heavens, they're talking about your parking spot. Now, we are thinking to ourselves, like, why would they talk about that? The answer is we don't even know how significant our parking spots are. But but if it's something that I need, it means it's a it's a discussion in Shamayim. Which means I've I've a responsibility to talk to Hashem about it. It's not just a a right. I have a responsibility to do so. Good. Thank you. Pleasure. Rabbi Zakutinsky before we go to the closing of the one more last live. Everybody else that's waiting, sorry. And then we'll go to the closing segment. Hi. Hi, Rabbi Zakutinsky. How are you? Baruch Hashem. Uh Baruch Hashem. Doing well. So, I have a question for you. Yeah. There were so many things that I learned from your house. Really hands-on, and I'm so grateful for it. The one thing that I'm having a hard time with, what is the avodah of the generation of today, of the children? Like the children that are hurting so much. The children that are literally wandering the streets. What is their avodah? How do we get these children back on track? And what is what does Hashem want from them? Well, that's a very good question. Uh you need a navi to answer that. Um you really do. You really do because um only a navi would be able to give, you know, a one-line pasuk, you know what I mean, a one-line answer that's one-size-fits-all that everyone can find their story in. Um you need a navi for that or at least a very, very, very big tzaddik. And I'm neither. So, I won't be able So, I don't know if I can give, you know, a a one idea that every uh young person of the generation, with all their individual struggles, can find themselves in that one line or that one teaching. Um But one thing I will say is that um I don't know how [clears throat] to I'm debating whether I should say it or not, but okay. It's fine. Let's say if a woman if a woman is is is as a sham with God's help like expecting, right? So, it's going to be like it's amazing. Yeah, there's like what they call morning sickness. I mean my experience it's morning, afternoon, night, you know, it goes on. But so there's that. But eventually, you know, there's a sham she gets over that and she's anticipating the birth and it's exciting as well. And then what happens is as a sham you know as it gets closer to the due date very often the woman starts feeling heavier and it's [clears throat] sort of like like we're ready, you know what I mean? And then the due date comes and it's like I'm ready to give birth. And and then the baby's overdue. And then the woman feels heavier. And it's like let's get the show on the road already. And [clears throat] as the due date is more in the rearview mirror the more it's not just the anticipation, but it's like you have to physically the the more this uncomfortable the woman becomes physically because it's just overdue. Did you like we're overdue? We're overdue. We're overdue. I'm not saying we should have come a long time ago, but we're overdue. And the Shekinah, the divine presence was carrying this baby, you know, and it's overdue. It's become it's it becomes more uncomfortable. And very often the young generation feels that discomfort. And it's the discomfort of the Shekinah. It's the discomfort of a sham in the world feeling overdue. The world, you know they should have been already in the world back in base of a migdash. I'm not saying that like you know obviously a sham knows [clears throat] what he's doing. And obviously, the to certain degree, the due date hasn't come yet, but there's we feel overdue. Hashem feels overdue, so to speak. And the younger generation picks up on that. And that discomfort that that comes in all sorts of ways. It comes in all sorts of ways. So, um in [clears throat] one person's life that you know, the Gamorah says that when Eliyahu Hanavi comes to a city, dogs bark. It's an amazing thing, cuz you would think when Eliyahu Hanavi comes to a city, the ones that should pick up on it first should be like the tzadikim, tzidkaniyos, the holy Jews, but they don't pick up on it. The ones that pick up on it are the dogs. And they bark. So, there is a principle that what's behind the scenes, the what's going on by Hashem, sometimes it's the younger generation that picks up on it, but they don't have necessarily the tools spiritually, maturity-wise, to understand what they're feeling. So, it comes out in all sorts of strange ways. Rebellious ways, stressful ways, anxiety, like And again, it [clears throat] all Hashem has to has to explain these feelings b'derech hateiva. So, there's always going to be b'derech hateiva reasons why this particular kid, you know, channels his frustration in this way. It's all going to be explained. And And they're all legitimate explanations, and they have to be dealt with. But when you peel away enough layers, there's a tzar of the Shechinah that the younger generation is picking up on, and they don't know what to do with it. And it's a very It's a It's not a pushut thing. But I think the more we could appreciate that, and the more that we can identify uh the pain of many of the younger generation as Hashem's pain, as the tsar of galus, as the tsar of the Sh'china in galus, the more not only does that deepen our respect for them, but it actually alleviates that pain. When a person's going through something difficult and someone gets it finally, even if they don't necessarily have the solution, but just having someone that like understands what they're saying, that alleviates the pain, right? So, if a person is complaining about something, something that hurts them, and that's bothering them, and no one like something's lost in translation, like no one gets it, no one understands what the person is really saying, that makes them even more frustrated, right? So, what if we could even within our own mind identify the the nekudah pnimis, the innermost point of what is bothering everybody, which is what what what's bothering Hashem, um it comes the divine presence, it comes the Sh'china down, it comes Hashem down, and it comes it comes the people down as well, and the dogs don't have to bark so much. So, like I said, what the solution is, you know, you need an ovi for that, but I think um but I think I think in its core that's what's bothering everybody. Um the Sh'china's uh it's overdue. It's overdue. Makes sense. Thank you so much. My honor, my pleasure. Reb Eizik Kletzkin, let's go to the closing segment of the program tonight. Very powerful, a lot of powerful questions. We make it easy for you, Reb Eizik Kletzkin. We give you we give you the easy questions, you know what I mean? Well, the softballs. You're lobbing it up. >> Softballs, yeah, yeah. Next Next time we'll throw the fastballs, you know what I mean? So, first of all, we're going to say thank you for listening. That's coming on the air. You're like boy man. Tonight's 32. Shamsey the sphere, don't forget. Tomorrow's like boy man. And hopefully I'll get a lot of it and hopefully we'll see Rabbi Zakinsky more often. And tonight was very powerful and meaningful. We shall see everybody next Sunday night, 9:00 p.m., May 10th. Shamans we have all the details confirmed, we will send it out. And looking forward for next week's program. Everything is recorded by Menachem Moskowitz. Call that comment if there is any questions, you can email [email protected]. Tonight, share is share 270. And if anyone wants to turn on the phone lines, the number 732-305-9011. That's 732-305-9011. Or on any other platforms, every podcast platform that there is, should be there. And Rabbi Zakinsky, before I go to closing, is there any Do you have like sheerum like on like WhatsApp or like one of these like if somebody who does lives out of town wants to listen to you, is there a way for them to Is there like a WhatsApp group or something? I'm just curious. Yeah, so um I I think I think there's big or two ways to hear the sheerum. One is on Torah Anytime. So, if you go to Zakinsky, you know, so Z. So, you usually it's a good thing because people either start at the beginning of the alphabet or they just like go to the the end, right? So, so if you go to Zakinsky, you ask Zakinsky, you'll be able to find sheerum there to occupy your time. And and also through the shul is a pod like a Someone should be able to articulate this better, but the shul has like a podcast or whatever it is, like a platform, KMH. Okay, how much is it? Okay, we're going to get the information, we're going to email that out. Yeah, yeah. They're all the sheerum there. Yeah, because people are asking. Not everybody is like to live in Five Towns, you know? Some people have to live in Monroe or Lakewood, you know, what I'm saying? Other way. So, for the for the those people, you know, they just Rabbi Zakinsky Torah. Yeah. I thank you to all the advertisers for the Lakewood Scoop, Elan Insurance, Uptown Central, and a cup of juice and we're going to go to closing. I'll go first to Menachem and then Rabbi Zechariah Tendler will leave you. The audience is asking for a bracha also, so just keep in mind in your closing also the audience wants a bracha. So, just keep that in mind. Um I just want to say over a vort that I heard from my rav this Shabbos. I thought it was beautiful and very apropos for Lag BaOmer. He was saying in Maseches Shabbos what's the big simcha of Lag BaOmer? He said at the end of the day we what's the simcha cuz Rabbi Akiva's talmidim stopped dying. So, the reason Rabbi Akiva's talmidim stopped dying cuz there was no more left. All 24,000 died. So, that's the simcha there's nobody left to die. So, he explains the simcha of Lag BaOmer this is where everybody listening tonight should tap into this. There was a year that didn't know aleph-bais. There was a year that didn't know anything and his life was hard. And he had to struggle and he went and he went through serious nefas, went away from his wife, from his kids and he learned and he learned and he built up the most powerful Torah days. He was saying there's something like in a certain level he was even bigger than Moshe Rabbeinu in his era. And after he came back and all 24,000 talmidim died, what a regular person would have said was, "I tried. I did the best I could do. Hashem obviously is not happy with my Torah, is not happy with it and then it's time to call it a you know, let me have a sh- maybe I should become like you know, maybe I should become a football player or basketball player or just give up on this whole Torah thing. It's just obviously not working. Hashem is telling me very clearly, right? I don't think it gets clearer than that." So, Lag BaOmer the koach of Lag BaOmer that's where every Jew should tap into when we struggle with yetzer hara and you see life is not going your way and you feel like I just give up, so swear. That's what Lag BaOmer that's the koach of Lag BaOmer we're trying to tap in. You're trying to tap into that deep power that you know what's right and you push yourself and you always chazak yourself. Like you always pick yourself up to go further. That's that's the Torah of Lag BaOmer. So, I thought it was such a beautiful vort Torah. I wanted to share with the audience. I'm going to turn over to Coach Menachem. Coach Menachem was there. He heard the vort Torah also. All right, Hershy, you did a great job. Thank you. All right, then. Scott Barry Zak Tinsky. Like we say after you know by this sitting by Sunday nights and tonight for sure. Um tonight tapping into not always knowing not always having the answer. And like you said uh going into a space where a doorway to going deeper not always can we understand. So um hopefully we can tap into this and this this house of Reb Shimon and Reb Nachman that like we heard we try and sometimes it works sometimes it doesn't sometimes we some after a mitzvah we're not sure if we actually did it. And that feeling to know that that's part of it and this is the feeling of the guy going in the feeling of being in golus the feeling of wanting to be closer. That's it. The feminine side the side that we're looking for the it's the previous. So Hashem should help so we should again without feeling nothing works and then feel many times we don't know how but beautiful. You show up try this is it. So Scott Scott Tinsky and we should again and we should all be in Israel with Moshiach. Amen. Amen. Tinsky leave us with a golden nugget David Brocha. David Brocha I can do. Golden [clears throat] nuggets I don't know but uh you know what comes to mind now there's a there's a there's a statement from the Baal Shem Tov. Um it might it might sound shocking initially but if you allow it to settle um I think it's very comforting. The Baal Shem Tov said once that there's such a thing as a Yid and the the the Talmud said he was talking about himself. He said there's there's such a thing as a Yid that could hear Torah from the Shechinah herself. He could hear Torah from Hashem himself and if it wasn't for Hashem holding him up, the person would fall into the Gimel of Eretz Yisrael and he would lose his argument with the Reish Galuta. So you hear a statement like that. That's what the Bal Shem Tov is saying basically. Then on the one hand, I'm the Bal Shem Tov and I can hear Torah from Hashem himself. And on the other hand, if it wasn't for Hashem's help, bottom. So it's like, how's that possible? Like, how can you say that about yourself? Um, that's the holiest thing. That that those are the ingredients. And that's Pnimiyus. That's Pnimiyus. To be able to know at the same time that I'm Mamesh hearing Torah from Hashem himself. And I'm the only like I'm on Hashem's mind and he's thinking about me and that's all he thinks about. And the other hand, Pochlis Sheva Yisa. But not in a depressing way, not in a sad way. Those two things together, that that's a Yid. That's a Yid, you know? And I think that's um that's what our generation is, you know? Our generation uh I said this many times that our generation can honestly say that we're doing mitzvahs l'shem Shamayim because we none of us really uh none of us have any expectations of us becoming the biggest biggest biggest, you know? So why do we do it? Because it's the right thing to do, because it's l'shem Shamayim. I think that um we we beat ourselves up a lot and I think that we uh we think we're a lot worse than we are. I think that the generation is a lot closer to Pnimiyus than they give themselves credit for. I think the youth of the generation are a lot more uh prepared for redemption than they give themselves credit for with all the deficiencies. That's all skin deep. It's all hollow. That's where mama's ready. So, I think that we give a lot of nachas to the tzaddikim. I think that that the tzaddikim in shamayim are are cheering us on and very much proud of every single one of the and uh and if there's a generation that's worthy of the light of Reb Shimon and the light of Elokus is not to me, at least, there's no question about it. It's It's our generation. This is all that Hashem has, right? Hashem doesn't have Rashi anymore in our generation. It's us. So, not only is it all that Hashem has, this is uh I think I think through the lens of Pnimiyus HaTorah a person begins to appreciate what a Yid is in truth and what Yiddishkeit is really about to a certain degree and through that lens um the generation begins to shine. And Yidden begin to uh to be something that is a source of pride to be part of, you know, and to be humbled by being part of the Jewish people. So, I know that bracha is that I can give it to you a bracha and tfila that each and every one of us the Shchinah Kedushah should be should reside by us and the Shchinah Kedushah should be with simcha by us and we should be able to see the results of that nachas ruach that Hashem has from our avodah bigashmiyus u'vruchmiyus and the light of Reb Shimon should be revealed through us and through the whole world in a way of rachamim. It shouldn't be with kveching. It should be revealed in a very clear way that we're all ready and we're all prepared and uh kol hakavod and so on. And we should be zocheh to see in our own lives b'frat u'v'chlall all the yeshuos and all the nachamos, all the things that we've all dreamed about with geulah. We should be able to see it and interact in a simple and easy and smooth way. B'yasher koach to the bracha and may your even amen Amen. Okay. Thank you very much for the opportunity. Really, Thomas. Thank you. Thank you. If I was able to play music now, I'd play Omar Sharif at the end, but >> [laughter] >> Ziger Zant, all right. We'll see you next week, May 10th. Hashem, looking forward. Everybody should have a wonderful week. And should get the Kedusha from Lag B'Omer this week. Should go into our souls, and we'll see everybody next week. Same time, same place. Ziger Zant. Shkoyach.