Torah Ohr Parsha Bo, "B'etzem Hayom Hazeh"#2: The Origin of Trauma

this mimer of toyota air parachutes boy the first mimer of the balatanya here in toyota ireboy was said by the altareb zaman of liadi the balatanya the founder of khabadahz that's 1805 and they were said during the sudha chakras during the morning or afternoon shabbos meal the second meal of shabbos and the way we know this is even though here there's no date but as i mentioned to you a number of times that the balhatana had different students and disciples who would write down his maimarum they would transcribe the thoughts the ideas the experiences that he shared over shabbis or yamatif or whatever he said to my mother they would write it down they transcribed it and and thus immortalized it some of them not all some were then reviewed and edited by the alternative himself most of the maimaryam and tyra aired on the torah are transcripts of his brother he had a brother known as the she wrote a sephora shout out he was quite a gone in his own right and he was one of the main writers and he wrote in my marim and this is what's printed in thailand but there were other writers the the the alta rebbe's children the mittal rabbit of div bear his youngest son maisha his grandson would write so sometimes we'll have a mimer with the transcripts of different disciples writing the same mimer it's not identical the themes of course are more or less identical because they were writing the same mimer but you could see that people write the way they grasp and they put emphasis on certain things and sometimes the order is different it's very interesting i always find it actually enthralling and exhilarating to learn a minor from the altitude that was written by his brother to learn the same mimer that was written by his son the mitila biryabdev bear who focused very much on the meaning of what his father was trying to say to read the same mind that was written by his other son the brother of the mithler abraham maisha who was a a brilliant man and a brilliant writer and also a brilliant he was known to be an extraordinary man and his writing is also very uh very beautiful very eloquent to read the same miami that was written by his hasid repencas rapinchis rises and sometimes the same man were written by his grandson and it's the same i may they said on the same day now many of the writers those days weren't meticulous about dates because who cares about the date the main thing is the mimer but uh some writers were so the my real wouldn't write a date he would just write the mimer that somehow they put it into parishes by entire earth because it's a massive printer turn there but then i saw that in my murray admiral zach of samajid there's a red set of the ultra rebels memoriam over the years many of them are entirely area liquidator but they're transcripts of different writers so parishes boy friday night that was written down uh and then he said a my merchables parishes in the morning meal and that's this mimer and then there's a third miami that he said in the same meal i guess later so i guess the same sudden must have been a long sudden there were two there were two my mother and both of them are my mother so we happen to have the date here now what was the theme this is just i think a very interesting history to know when you learn these my modem how it developed and so forth i think i mentioned in my interview with the jewish platform last week proven parlowitz that it's very unique because 1805 is more than 200 years ago of course 216 years ago right 1805. no 2005 yeah yeah 216 years ago and and you know it's obviously there were no recording devices to be able to have a rabbit who spoke who said trader who said exit is at the table at the base madrid wherever it was this was at the table at this it says the middle of the suda so it had to be at some table and then it was recorded so meticulously with with all the details is is something extraordinary what was the point the point was i'm going to say the point the way it was according to the the themes the phraseology and the minor using the phrases and the vocabulary of the mimer that the gemara says about ghana that she was the first one to give hashem the name tsvoice from the day hashem created his world that's the expression very interesting expression doesn't just say she introduced the name shabbat there is no man who's calling hashem it sounds like calling hashem is a revolution it's a radical metamorphosis from the creation of the world we had to wait till hannah for the name swiss why what's uh you call the shamswice what does twice usually is translated with the word savats of as an army it's voice are troops legions groups of soldiers or fighters come who are in combat that's what it's offers it's what's today's israeli army called sahal mazadzahal sava hagan israel but any army is called sava so it's it says in madrid when i'm combating wickedness in justice i'm called savage that's my name okay but it says hashem ishmael already by maisha so something happened from the world was from the creation of the world no no person called us fascinating what do you know you hear such about you have to take note you have to take pause it took thousands of years remember navi lived a few hundred years after the jews came in territory the jews came and taken on the and year that's two and almost two and a half thousand years since creation and then another few hundred years later with small small is the one who anointed show he anointed the son of david that's only four that's 440 years after they came in territory khan is the mother of small so after wants to know what is the meaning of this what is the explanation of this and including the fact that the last naveem used the name tsva is frequently the safer tehillim but nowhere in humish nowhere in taire what we have we have entirely is that the jews are called we are the troops of hashem fascinating fascinating question and he introduces it by introducing the fact that there's a mahlikas in gemara in schwa it's is a holy name that you now let erase or it's just like a nickname for example we call hashem you're allowed to erase it it's it's called means like a nickname we're talking about hashem but it's not like one of his names so therefore doesn't have that holiness that if i erase i'm actually violating a prohibition of toyota with the penalty of of lashes potentially malcus it's an issue is it's one of those uh descriptions descript descriptions it's a descriptive title but it's not an authentic name that's the of rabbi i see is considered one of the names that are not to be erased so what did although explain so to say it mamish in a few sentences and i'm going to say it in a few sentences and i know that i don't have a good reputation when it comes to these promises i'm going to say berliner but i want to get straight to the crocs as follows hashem the word hashem means a name so i'm now going to contradict myself but i have no other choice hashem means the name and that's the point why do we call hashem hashem the name the na why the name because the point is that god is nameless and there's no name for it there's no way to describe it there's no language to articulate the definition of what pure ain't safe is hashem himself is beyond any description beyond any definition that can be articulated through language not only not through language of not only through speech also not through thought the moment we think of a name we create a category we create a story we ascribe definitions descriptions that's why we say the word hashem hashem means a name in other words all we can talk about is his name not him himself himself is nameless beyond names thank you beyond names beyond any descriptions all language falls short to articulate the core nonetheless we find in tanakh and in ghazal we find names there are names for russia including the big seven names that we're talking about the big seven beginning with yut kevath kim various names which have meanings which have meanings says yeah but allah says in the great in in the for hashem to be called a goddel for him to be called infinite even infinite for him to be called great for him to be called godly divine for him to be called god absolute eternal he was he is he will be timeless transcendent creator master al of dallas whatever whatever name it is ali kim the ultimate judge ruler kale kindness it's all the way infinite divine energy allowed itself to be named in other words to be able to be perceived articulated experienced within a particular framework with particular features with particular characteristics and that's where the names come in to use the language of kabbalah the names represent the calem of the estas virus of utsilas each name represents another sphere another characteristic it's the kali of the sphere the vessel of the sphere meaning the structure of that particular sphere that articulates the divine energy in a particular fashion in a defined fashion to the point that you could give hashem so to speak a name the core of the light remains insife yudke wafkee is the pynemius of all the names that's why it goes with all the names hashem eli kim hashem alakim tsivakis hashem adna hashem always goes with all the names it's a partner to all the names why because hashem yut kevke represents the within the kali the names represent the kalim the oh within the kali that's the utkevafke and the oil is identical in all the kalem because the oil is ain't served the earth is pure defined energy that is then infusing the caleb in other words it's being channeled and manifested through the characteristics of kale and now turbo said that the title that martial gives the jewish people this is the toyota vatsilas this is atsilas this is divine energy articulated in the kingdom of attila's and most of to all of tara branches out from do and don't do what we engage in what we don't engage in that which is constructive that which is destructive that's what's positive that's what's negative that which is moral that which is not more of that which we come close to that which we want to stay away from what's that syllabus attilas is the first world what do we mean the first world it's not called really a world but it's called that syllabus comes from the word eight cell it's near him it's close to him or from the word to emanate it's not a creation at silas is so to speak that space conceptually in which divine infinity assumes a name beyond that there's no names nameless atsillas is the place where god assumes that it has been god assumes a name where infinity could be channeled and categorized and linguistically articulated in various features and concepts and identities that's the names and the zayar says hashem is one with his light hashem is one with his vessels what does mean hashem is one with his vessels when i call hashem by his name when i say hashem i'm not referring to a specific feature of god i'm speaking i'm referring to hashem himself so why do i use the word eliquid elokim is the way hashem's infinite energy is being channeled through a name through a feature through a characteristic through a sphere through a particular articulated medium and mechanism of expression because the namelessness of god is nameless there's no there's no way to talk about it there's no if there would be no names so divinity divine infinity would not be articulated in a way that it can be experienced or discussed or perceived within a realm of structure but there's a gulf between attila sambria what's brilliant bria means creation bree is already the first world where you don't say hashem himself is one with the caleb in bria the spheres the spherus which means the vessels which means the various structures of the world are perceived as separate as creations not just as channels of infinity it's it's therefore called a self-contained world bri is still a very spiritual world it's a weir of the divine but then you have it syria asia this is the devolution of states of consciousness in which the caleb are perceived as separate entities you don't say in these worlds only in the world of accidents the revolution of tsavoice came from the navy and it came from the naveen because that point the jews can experience today directly as and therefore it can touch them the divine can touch them to the point that they become one with taylor and that's what maisha rabeno teaches and all the names are not sillas but swayze is not it's the first name that articulates bria but how can that be hashem's name it can't be a cali of brie is not hashem akheli of atsila banara keli of briya that's the kiddush of zwais the introduced he's going to say how that the caleb of briya and therefore the lower worlds can also become caleb that channel the divine and once the navium did that they can speak to the jews who were in a different space and communicate tighter to them as the pure divine energy to the point that they and the toyota would become one and thus the purpose of creation can be fulfilled this was not needed during the time of martial because maestro spoke that var hashem through atsilas and the jewish people can absorb it can experience it but the naviem he says we're not just rebukers they were not just preachers they were not darshanam they were channels for divinity and that could not go into the jewish people like in the days of moshe what would be what would happen is that in those days the torah would be separate and the person would be separate the toyota had to go from atsillas intimida that the devar hashem should be able to be channeled to the jewish people in an intimate way that they should actually experience the dvara hashem because they can only experience life from the perspective of calem of britsyrasi now you're hearing what i'm saying it sounds very very abstract so somebody asked me what does this mean in life how do you apply this to life what could you make this practical and i have to say i appreciated the question because when i'm not asked this question it means that the person really is content with not fully understanding and siddhis you have to understand and what does it mean to understand not just understand intellectually experience it experience it in your bones experience it in your breath experience it in your emotions experience it in every fiber of your being if not we missed the point you see it in the mimer itself what was the problem with the nivua the navoo is then you didn't get it the whole kavanaugh is that it becomes me it becomes you it's not how adam is it would have been after the date of moshe because the title was so exalted it was attila so then toyota would be alone and person would be alone two separate things that's not the way it's supposed to be in other words there's no unity there's no full integration there's no full internalization so we too have to bring down the nightmare for marcillus to brilliant and into our own minds and into our own hearts so i'm just going to suggest one possible way of phrasing this perhaps in terminology that's more applicable at least to some of us is it completely accurate i'm not sure it's completely accurate but i think it's somewhat accurate at least according to my understanding this process that we're learning here is really a very internal process within ourselves the journey of life is a journey from namelessness to names to distortion of names in simple english the journey of life is a journey from your pure essence which is nameless to the way your essence is given a name by you and by others to the way that name becomes distorted through which your self-concept your self-concept conceptualization the stories you tell yourself about yourself become heavily distorted to the point that you're now suffering from anxiety or stress or sometimes even trauma what is trauma if not a distorted name that you give yourself sorted name that you give yourself if there would be a world without names it would be a very different world we have a world of names but although says remember that names come second there's no real name everything is really nameless you don't give names first you have to understand that the real core doesn't have a name and it's true within yourself that'll never says in the court of the tortoise never has a name the only time we start introducing names is in the connection between the shama and guf which means in the connection between the nameless reality the featureless reality and the reality that imposes categories and definitions and descriptions take a look and we sometimes did this in the meditations that we did right i look at this what do i see what do i see what do you see a cup a cup right this is a cup yeah what's this you see all my furniture another cup here and what's this this is a fork right but now if you take any of this and you put it into the crib of a little infant and he or she is steering at this you ever see how long they could stare at a cup how long can you stare at this cup you get bored right a baby could stare at the cup and look at it from this side and then push it over and look at it from the other side the baby the top the infant or even the toddler free speech the baby free speech doesn't have the name cup the moment i start calling this a cup i really stopped talking about it because i imposed language on it and the moment i gave it language i put it into a category and the moment i put it into a category it's now part of a story that i tell myself in my life everything that a cup associates with in my mind now with a cup it's not a big deal but if it comes to your mother and your father and your wife and your husband and your children and god and judaism and the community and yourself the moment i have a name the moment i look at you with a name i'm looking at you from the prism of language the moment i look from the prism of language there's already a whole history to put it differently i'm not anymore living in the moment i'm living in the past i'm living with the stories that this name is associated with with the definitions and the way i experience and i relate and i appreciate those definitions which can be very positive and can sometimes be not positive the baby is not driven to give it a name i don't need a name for this i'm just looking at the cup itself take a raise remember we once did it with a raisin right you take a raisin we look at the raisin it's a raisin no no no and then it's the end of the story i already know what it is oh your wife comes into the room it's your wife you know who she is no no i don't know anything i look at a raisin i don't have a name for it i just look i can feel it i can touch it i can touch its texture i can taste it i can just see it for what it is without the compulsive need to give it a name to give it a description everything in life we right away give names that's the feature of growing up we have a name for everything and that's why we stop living in the moment we're living with other associations we're living with past associations because everything has a description everything has a definition you said something to me and i don't actually tune into the words i tune into the names i give those words you come into the room or you communicate with me or i see something in you and i right away give it a name what does it mean i give it a name i put it in a filing cabinet i put it in a box i categorize it i already brought language into the process because that's what names are names is language in other words i give it definitions i explain what it means i already give it meaning once i give it meaning now i have all these types of reactions either i'm very excited or i'm very anxious or i'm very rude or i'm scared or i'm angry or i feel lonely or i disassociate you see why because i gave it a name what does it mean i gave it a name i already ascribed a certain meaning to it based on my understanding based on me not based on it that's what it is now could we live in a world without names the bizarre deal would be nice to live in a world without names right abiding he wanted we should live in a world of names but in that world of names we should learn siddhas so that bamelu we could connect to a place without names so now let's go back to the essence i hope you understand what i'm saying because this is this is you have to you have to get this this is this is not so simple because we're not trained to think like this because we're trained already in the world of names i give everything meaning my teenager said this to me oh right away there's a name obnoxious miserable angry in other words i right away ascribe meaning to what you did to what you said to who you are i already know you i already know you i have a name for you now everything just fits into that name this is what language does can i remain completely humble and curious like that little baby there's an expression in your shine and we're learning it now in basilica i want a daven like a baby like a child trevor sarivash from representation of canaan i want a darwin like a tunic like a child why why like a child because a child looks at the cup and he doesn't see a cup he doesn't see a story he doesn't connect it with other stories he doesn't ascribe and impose his meaning and his experience of life on it he just sees reality and you know what that is that's very powerful way of living try it out not only with a cup try it out with people try it out with yourself try it out with god anee misbalazat it's a very different reality it's reality it's reality and i don't have a name i i don't have a name sorry i don't have a name no name i'm not tempted i don't have to put you in a box i don't have to categorize you you know the more cynical you are the more scared you are the more names you give people right the more you need a control the more you need to feel that you're in control i'm not in control tamar gish a name is not bad a name is not bad but a name is a limitation a name is the channeling of the energy to give it meaning now now listen to this once it has a name it can be traumatized that's where the names become distortions the name itself is not a distortion the name itself is a limitation the name itself is a categorization the name itself is putting it in a box the name itself is language imposing meaning and definitions on something that is definitionless at least i can't give my definitions a name is channeling it and yes putting it in a box there's a reason we use a name cup you know why the baby can't manufacture more cups we say one second i need more of these what's the materials it's made of we give everything names so we can do business with it so we can use it for utilitarian purposes if it doesn't have a name right then i say hey go bring me a cup and instead you bring me this so you remember this story by the der fluger right he asked for a brick you remember and they asked for a brick and he brought him something else and he threw the brickie and then he got upset when they were building the tower it's all the nacilla no shame they wanted names we live in a world we want to communicate linguistically so what am i supposed to say i say what am i supposed to say hey you nameless one hey you you nameless one but when we make a barack who say baruch no names can we speak about who's i not the name of i is also a name i can also be a name i i o what does i come i i'm this i'm that i'm that no no no don't give it a letter and don't give it even a sign of a letter a little kites even a little thorn a little apostrophe a little what's called the tagging those little lines on top of the letters garnished the eye of the eye the eye beyond the eye because when i think about myself i'm already self-conceptualizing i'm already thinking who am i i'm thinking about rabbi jacobson jacobs and there's my pastors my history this is what i know about myself this is what i'm feeling everything has already interpretations and names it doesn't look the soul doesn't have names that's why when you dive in for somebody or we ask abrah let's say you go to arab yeah people go to the oil let's say there is oil a lot of people going this week for yuchvat or next week so you write your name and your mother's name that's the minute right you give a critical opinion why why why do you write your name in your mother's name because what we're really looking for is that our nameless essence should be channeled through the flow of identity that we conceptualize within names in other words the name represents how your nameless essential core is channeled and articulated in a world of categories where the energy has to assume a specific identity that's the flow and you don't want that flow to get distorted because that's where distortion happens in your essence there's no distortion but when i start conceptualizing things and giving them names now i say i'm a loser i'm lonely i'm a smarter i'm a cynic i'm fearful i'm i have no self-esteem i can do it i'm a slammazonic do you want me to go on about who i am [Laughter] right these are all names this is there was a distortion in my self-conceptualization the only way to heal is to go back to my nameless essence to really go back to my nameless essence and to exercise that muscle that muscle of atmos that muscle of namelessness so now let's see how this works in the cosmic picture hashem has no names no names no thoughts no thought can grasp it no language don't give language much of our anger with god or much of our anger with other people is because we give it a name the moment we give it a name we ascribe certain things to it everything when it has a name everything changes so in the core there's no names that's the core but creation is about the flow of infinity into a world of definitions so in otsilus hashem assumes names that's caleb that's the way infinity is articulated in language and in experience but over there it's completely one with him he's one with his caleb because the name is seen as a channel for infinity your name is simply a way of expressing infinity through a particular prism what happens in bria embryo is already a sense of separateness the name is not experiencing itself as a flow of infinity the name becomes a fixed model and that's why the world there experiences itself as separate of the divine because the name is not anymore just a channel for infinity that's the gulf between atsila sambria as a result of that syria asea in lower states of consciousness there can be trauma what's trauma drama is when you don't even know your essence anymore when your name becomes completely divorced from your essence and there's no connection between who you are and who you think you are between who you are and who you perceive you are there's absolutely no connection you're living in this fake false painful lonely anxious world in a cocoon because the name now has been completely severed from the essence and that's lower states of reality where i don't feel any more that oneness but it all begins distortion begins with the fact that there can be a name and not silas there's no distortion but the fact that atsilas allows for names is what allows ultimately for there to be separateness and then ultimately for there to be estrangement and alienation and trauma and loneliness speaks from a place of attilas the naviem need the new healing this is the new healing in the days of the prophets they need a new type of therapy a new type of healing they can't just speak the toyota vacillas because their separateness there's a sense of separateness so they have to find the divine in the brillia in other words they have to be able to realign the names in the lower worlds with hashem himself that the calem of bria should be able to be completely one with the air of the holocaust and no separateness yes rabbanan of course right so so i it's a beautiful question i just want to point out we're very far from matsilas true but we're also very close to godzilla it both are true both are true we say every morning i hope you said it this morning i said it this morning but i don't know if we if we breathed it in but every morning we say these words elekai you said this already this morning i'm sure you said it that's a quarter to five right 4 45 in the morning you were already saying it so what are these words what do these words mean hashem my god the soul that you have given me that you have imbued in me is pure you created it you formed it you blew it into me so the al-taraba asks in a mimer he says one second first we should say that you created it and then we should describe its properties we should say nasham assad be the soul that you have given me ataba rasa you created it you formed it and it's pure first tell me that it exists and then describe it to me but that's not what we do we first describe it and then we say you created it so it's it's if you would have to write it he says it's the order seems a little strange i mean you can explain it but it seems a little strange so you know what although says i said it a few weeks ago you remember is the neshama the way it experiences life from the perspective of vacillas every single soul comes to matsillas it's a khelik in other words internally if you can align your posture with your true self just like the famous chiropractors do what do they do what do the famous chiropractors do they want alignment right they want that the energy in the brain should flow through the central nervous system through the spine and the spinal cords and ultimately create the seamless flow to all of the organs and limbs and the tissue and bones of the body all the way down till your feet and the sole of your feet you wonder the posture you know you see a person walking you can see if there is that alignment so atsillas is the full pot when the soul is standing and it's aligned with its full posture so the top of the soul is at syllabus and then it's a flow nesham means pure tahira also means in aramaic light it's divine light ataba rasa then the soul goes into bria the soul goes into its syria atana and then you blow it into the body which is a sea of atamoshambra bakirbi and now you have to watch the summer it shouldn't get distorted and traumatized in our world you have to watch the neshama what this means is why did ancient sagdollah institute this this meditation every morning because every single one of us on our deepest level we are the manifestation of attilas however it comes down into lower realities so you're right you're right we're so far from it but we're also so close to it and both are very true we're far from it in the sense that there is so much distortion there is a lot of toxicity sometimes there's a lot of trauma we're also so close to it in the sense that it's karave it's who you really are it's who you really are and therefore it's it's available it's available to me it's available to you it's available to us so we have our three processes we have the nameless reality we have reality once it's channeled through a name but the name is still one with the essence why because the name doesn't eclipse the essence the name channels the essence and then we have the way the name becomes separated from the essence the name becomes somewhat of a trap the name becomes the name the name becomes a sense of separateness it's not anymore the name channeling the infinity so when i hear the name i don't get stuck in the name i just see the name as a way of channeling the core but rather i can get stuck in the name i don't know that there's anything outside of the name that's the beginning in the world of bria where you don't say ihoova garmayichad in other words we experience reality as self-contained we give it a name rather than divine infinity and that was part of the plan of creation and then there's yeti and there's asea and then there's a point where the name could become completely separated to the point that you can't even see the connection to the source and that's where there is the distortions of life psychologically and emotionally and it all comes from this spiritual devolution from the namelessness into acilis and then into the lower worlds and it's the naviem it's the naveem who feel responsible to bring back the light of god into people's souls the light of gambia's souls is not by preaching it's by revealing their lacus in you you have to be able to experience your own oneness with infinity so for this they have to be makhadesh valdik what's the voice is the name of briya but can it be hashem's name how can briya be hashem's name it's a contradiction in terms this was the kiddish that the kalim of biriyah should be able to become names of hashem meaning that you could say ihu vigar you can call hashem by the name when i call you by the name i'm referring to you i'm not referring to anything else in other words when you call hashem by enemy say this is the name of hashem you're really saying that what that this is hashem that means that the separateness of the world of briya can also become one mamish with the truth with the lacus ah half little is everybody as excited as i am now um yeah lonely we're lonely i'm afraid to get hurt i'm afraid it's a vulnerable world names are much easier you i give you a name a name name name name name name name and i'm safe and the worst is you give yourself a name the moment i give my wife a name even the name wife right i give anybody a name i give my child a name i think of them in terms of language rather than in terms of pure reality it brings up a bunch of other stuff which have nothing to do with the present reality think about it a name i don't only mean a name sorry i'm not just we're not talking about the concept of a name a name means you give it categories right a cup a raisin you define it you you feel the need to define what happened don't define what happened imagine you can do that imagine your spouse can tell you something and don't define what she said don't define it don't look at the raisin and say raisin don't say raisin don't it's not a raisin just look at it just be curious don't define it you know what will happen you're gonna be living in the now and you're gonna respond from a place of freedom the therapists agree with me but it's not easy to do it's a very deep exercise it's very very deep exercise because we're always giving definitions we think that without definitions we can't live we don't realize that if we want to live we have to get rid of definitions the gemara says in tamid what should a person do in order to live you know what the gemara says you have to die what does this mean we think that in order to live you have to give everything definitions you have to define it you have to right away tell stories no if you want to start living you have to liberate yourself from the need to put everything into a box to give it a story to give it a category you know the moment i say in my mind here he goes again here she goes again right and right away right away comes up with stories about me i'm not good enough it's all subconscious it's all it's not i'm not trying to do this consciously but i'm just not open to the flow of the moment i don't know did you hear this fascemas yesterday tomorrow that we turned taught right what ghoul is what's google over very beautiful words right what's means there's now what does now mean don't define it don't put it into yesterday's story and two days ago and a week ago and a month ago a year ago a decade but how could i my sister sent me a text my brother sent me a text my mother sent me a text my wife sent me a text my channel sent me a text right away boom there's a story there's a definition this is what's happening i already already know their emotions which triggers my emotions oh what yeah yeah i i don't i don't mean death literally i mean the death of definitions of names so you'll so you'll say rabbi it's all very nice but you can't be a crazy person there's a cup but yes that's the point you have to always i know that we live in a world of names of course i know that but you have to know and recognize the gulf you have to recognize the separateness you have to recognize that there is a very serious transition from namelessness to names that you have to humbly look at and be able to be cognizant of all of the distortions that happen in that process so if you really want to if you really understand this mimery and boy you know what you really understand you understand the origin and the development of trauma you see how it develops from a space of namelessness it turns in we become creatures filled with names and this is where my self-concept comes from i have to i feel that i have to put myself in context i have to conceptualize myself when i'm when i feel an emotion or an experience what do i do i don't feel it i give it a name i right away give it a name this is what i'm feeling and you know i'm feeling it because of this which means i'm this which means i'm not that before i know it within two minutes i'm already angry at the world and i'm alone in the world but it all came because i had to give every feeling a name every emotion a name right away there was a name what if i wouldn't what if i wouldn't do that i can actually live with the present energy without the need to put that energy in a box and define it in a particular way which makes it part of another story of another narrative and doesn't actually allow me to fully be present to what happened right now and as a result of that my entire internal experience is very affected because i was forced in my own mind i was forced that i have to right away give this a name and process it in a certain way and impose my language on it and therefore it connects with everything else in my life and therefore i come to certain conclusions and now i'm more separate than you there's less less oneness the more i can transcend the world of names the more i go into a world of oneness with me and one is with you and one is with the cosmos because in the ultimate source there's oneness and yet we live in a world of names and that's the process the transition that altered is describing in this minor there's a song that a jewish songwriter once wrote he said i forgot the exact words but to something of this nature the only thing we knew about jack was that his name was not jack the only thing we know knew about jack is that his name was not jack right pretty deep the only thing i know about you is that your name is not is not jack or stephen or george that's the only thing i know about you but you know what that's something that's a that's a lot better than other people we right away we give language you see names is language like the moment there's language everything changes so you'll say so we should stop talking so are we having a share you're right that's why silence is more powerful than language and i'm not only talking about language of words even languages of thought we think in language also i'm not talking about language when i speak even when i think i impose language i impose words and that's where the the beginning of that is spherus caleb structures containers now caleb are lacus because caleb are channels for infinity through the world of definitions but then there's a sense of separateness and then there's a sense of distortion and then there is trauma and now we have to heal and svoice is the beginning of healing tsvayas is the beginning of realignment of separateness into oneness and it took a woman a jewish woman by the name of khanna to recognize this that's what the gomorrah says from the day hashem created the world there was nobody to call hashem's voice until khanna came along it's not just giving hashem a name calling hashem a name means that you could find him through this feature through this name you could find him in other words you're realigning the name and him in other in other words you're realigning identity with infinity in atsillas that's what attila says and that's what moisha taught and that's what the whole turtle is but to do that in bria it's voice is already to do that in bria that was hama's revolution now you want to know how the altar even knew this what should i tell you on the summer that its pasture is always rooted in the ancient scifi experiences all of this when the neshama is rooted in ain't safe then the flow comes through it okay let's take some questions well everyone every ever saddik experience is rats versus that's what we learned in the miami that the kiosk is always mati mati right razor shave there's always the razor razor is to ascend to the nameless world to the nameless reality and shiva is going back into names going back into definitions going back into the trenches ratsa is i always want to touch that which is nameless i yearn [Music] you know probably that this is a that was composed by the balatanya by the altar so that's the rossi i want to go to a place beyond the names because that's where we could connect face to face once said in the mind he says you know what martin toyota was hashem says i that the should become hashem i want that your names should be able to be filled with a naive i want that he should become your ali meaning your god it's the way you describe god it's the way you experience god it's the way you give hashem a name your god it should be an should be a naive you open the yods the yuja is the way the energy is contracted and restricted in the yud that every living organism should be able to experience the pure watson the pure inner desires should become your experience of hashem should not be constricted and restricted it should be an open channel from a nike and it begins with yourself my self-conceptualization should be annoying in other words i should not get stuck in my inner story of articulating myself in a particular way it should always remain open to the to the pure nameless essence that is never defined and limited by a particular feature i'm going to take a few questions besides the questions that we had already and just to announce tomorrow morning we're also going to have a shirt 7 30 and we're going to try to finish the mayamer basilagani that we began we had already had four shirim and i want to finish it tomorrow hashem and then i hope blina there that friday morning 7 30 will be able to finish this mimer please review the mimer please i'm asking you so you can understand very well the first two paragraphs so then azir hashem friday we could finish the last two paragraphs of the mimer from vahine and and ultimately get the full picture as much as we can to understand the uniqueness of the name of the name zvayus let me take a few questions if there are if there's no questions is that good okay i have a question let's see the question why didn't there abbayam just write out the mimer before shabbat suryamtif so that would it would just be as they desired and not dependent on the memory of the khaisrim so the truth is like this the altareb did not wrong or did not write he only wrote the shulham and the tanya and a few things that he wrote on his own his true verses answers but he wanted the khai is them to write it could be it was an issue of time and also it could be that he wanted that they should really internalize the material after the al-taraba the rabbayim did write most of their maimarum but they also had khaizrim who wrote there my modem often the rebbe went back to the style of the altareba where he almost wrote nothing of his talks almost and he relied completely on the khaizrim to write it and perhaps this was a way of also training people to take responsibility for the material you say that svayas is a lower source it comes from briya so humash are the names uttered by hashem himself names for himself is that how it works yes is dictated by hashem and hashem dictates his names my name is ali kim my name is kale my name is yut kevafke so these names come directly from hashem himself but when it's speaking about the tanakh the naveem spoke with divine inspiration but it's not the same level of torah so that's the idea that sivayas is a so to speak lower name indeed we'll soon see that in a way it becomes a higher name as we will see in the continuation of the maya khan introduces the name tsvyas how do we know this well we know what the gemara says in brachas that khan is the first one to say what is hashem she speaks she dives on hashem or to hashem and she calls him hashem's voice so that's how we that's how that's how we know it if a person grew up alone on an island with food to eat he would have no language no names for anything he himself would have no name even to refer to himself so before creation hashem didn't honor utter any words in other words he didn't give anything a name only with the ten utterances of creation and bearish is that hashem first create words and names for his creations let there be light it was not only the way that hashem created light but it was also the source of the name for light yes in many ways if you wish you can describe creation as the creation of language beratious is the beginning of the creation of language that's true and the creation of language is what creates a world that perceives itself as separateness in other words in many ways and this is an expression of siddhis you can say what is creation creation is the descent into isis writes this a lot creation is the divine infinity entering into the realm of letters into the world realm of language into the realm of words because that was the purpose that was the purpose of creation the purpose of creation is that god did not want to be on an island without language without names for anything we don't want to live on an island in fact beresha's describes creation of man it says or woman it says the other became a living soul what does the target uncle say a communicative soul what does it mean to be alive relationships communication so that is essential to life it becomes essential to life because all of life as we know it is god articulating his energy giving it language so when he says let there be light you know what makes the light what makes the light is that there's a name for light there was light before everything was before everything is from hashem everything was before if you want to say it this is a little abstract everything was be everything existed before but it didn't have a name it says when adam was created he gave names to all the animals he gave names yeah and that that represents creation everything existed but we wouldn't know it existed because it didn't have a name and because it didn't have a name it didn't exist the way we define existence but it existed without a name i hope you you get really what i'm saying this is this is not simple don't take this with words take this with with with the place beyond words what we call existence by definition is things that have a name names are required to direct anger but also to express love or any other positive emotion of course that's why there are names definitions are not bad that's how i express love but it's already a particular flow of energy within a particular framework and structure can there is no way we can live without names we have to talk we have to communicate the awareness of entering into a relationship or naming something without judgment is maybe another way to speak about this and maybe this is what you want to say yes that's the point we live with names we talk we communicate we have names we we're supposed to name children right the flow of energy comes through the name because that's what creation is creation was the process of namelessness descending into names if a toddler for the rest of his life is just going to look at the cup and not be able to name it we consider that a very challenging and painful situation we want the child to begin to communicate we want him or her to learn the alphabet to be able to learn words to be able to create sentences paragraphs ultimately to write and to communicate we don't see it is a curse we see it as the ultimate blessing but we have to appreciate the the the the process of creation we have to appreciate that language comes from a place that's beyond language and that language as much as it reveals it also conceals that's another expression of the altered an unbelievable expression as much as language reveals it also conceals it reveals because without language how can we communicate how can i articulate my ideas to you and you to me how can i articulate my emotions but language also conceal because they define everything and the solution is not to obliterate language the solution is to align language with silence and that's what the maya is trying to teach us set it up to be this way so he starts with a length with namelessness goes into names only to have us work to get back to the place he wants us to get to it's a process that he wants for us what's the point well ultimately the purpose of creation is the complete fusion of the infinite and the finite or of that which transcends language with language itself so that's fusion it's what we once learned in the mime if you remember tiku we learned the mimer of tikku klau pratt and klau you remember we start with klau we go to pratt klal is beyond language practice language and then klaula's language is again beyond language maybe this is the reason when we go to base over we don't talk since the pain is so great we don't want to frame it yeah generally silence often captures much more than words because once we speak and say it in words we already give it a framework we give it a structure dr ebba had a son and he did not like to speak his name was i mentioned two other boys beard and mittle but there was a middle son of primavera looked like his father that's why when the altarebes picture came out when the painting was publicized it was a painting that was made by a non-jew so the question is is it authentic and uh one of the ways they knew it was authentic is because many people remembered abraham avraham dr ebba's son who they said looked just like his father so so they saw the picture they knew the painting they knew was authentic he did not like to speak and they used to nudge him and beg him and ask him and he did not want to he was just not he was just a very very very internalized person and he just did not want to communicate and he once they pleaded with him so much he said okay he was like forced and they he said after minute shall i show this will say something so he sat down finally and the crowd came and he opens his mouth and he said juan passage i have concealed your words in my heart so that i don't sin to you and he wouldn't say anything else but he was explaining that all communication is a form of sin what we mean by sin is distortion we have to communicate but we have to realize the limits of communication communication forces things into a box into a structure into a framework and therefore we always strive to transcend that communication it says in rabbenu yana writes in the name of your xiaomi quoted on the torah only with difficulty allowed us to speak the words of tehran shabbos even the retail wise says because dibor is already concretizing life and shabbos is the ascent of the worlds from dibor into mahashava and into the panamies so that says what are you supposed to do on shabbos is trump is he supposed to sing supposed to be silent it's not the time of words in reality they allowed us to speak words of tehran shambas but it was a it was a difficulty it was it was a cushy it was a cushy okay i wish you all a beautiful day a day in which we confuse our nameless cores with the world of names and communication and definitions remember it's always about posture remember standing straight or sitting up straight they tell me i always have to sit straight like this with two feet on the ground on the earth so what is that really it's that you want that your head should always remain in that syllabus and your legs are nasir so that way you could become a conduit for the flow and not if i'm sitting right like you know people sit like this all day huh you know they sit like this yeah so the chiropractor said it's not good for you it's not good for your neck it's not good for your back it's not good for your attention but let's go one step deeper the real issue is it's not good fratzillas you understand you need to flow you need that flow i'm not just talking about physically i'm talking about psychologically emotionally spiritually you want your name to be aligned with your core that is beyond names the guy who started chiropractic said the purpose of the chiropractic adjustment is to unite spiritual and man with and the when the physical system is flowing smoothly the life energy that they should puts in the layout travels through the body and expresses itself fully i've seen who um are incredibly um commented with uh pretty high um spiritual sales type things they don't have a lot of them that's the difference so their lives can be very not so easy but interesting interesting yeah concretizes the spirituality the vision of spirituality into reality is the 365 and zikri with k is 248 and the reason it's so powerful is it comes from the zohar because god says this is the way to call me by my name forever and this is the way to remember me for generations because throughout history people come up with many different spiritual methods through which to remember him through which to connect to the energy you know like you mentioned chiropractory which the founder of chiropractor in 1895 says it's the way to fuse the spiritual and the physical the power of god says if you really want to have my name possess my name and remember me from generations make sure you have the ramach mitzvah's essay and the summit that's the using this word of chiropractory that's the divine posture the divine posture is we have 248 limbs and 365 gideon whether it's arteries sinews and this it comes from the divine pasture of the positive mitzvah 365. so when my physical and emotional and spiritual pasture is aligned with god's posture so then there is a seamless flow of of practice with the energy chiropractic is practiced with the hands in latin yes okay and yesterday yesterday i had two their um in some areas are like boards they're so stiff and yet both of these people are putting out a lot of life energy you know they're very sympathetic and very energetic high level of putting out although other people can have that stiffness of the spine and it can affect them very very negatively thank you for bringing so much healing to god's children that's part of being an ambassador of love light hope and healing not just in training and not just a junior one but also a senior one without um artificial noises when they got to be dark it was dark and when the sun came up the sun came up and it was so still i heard that there's um people in the far far north where there's so much snow that they can carry on a conversation sometimes from three four five miles away when it's when there's no when there's no wind because the the communication travels so easily over the barren snow that's incredible that's incredible stillness so a challenge for a lot of people we have so many distractions people have the phone two phones three phones on their hip constantly ringing you can't live that way it's too hard too many distractions you need to live in a place of stillness you need to go into a place of stillness yeah give me five minutes of your day but those five days should be exclusive don't give me five minutes of your day but those five minutes should be exclusively mine yeah it should be five hours it's very special to be able to be separated and aloof even while you're amidst the masses and to be able to be alone even when you're mingling with many people in other words what he meant was don't forfeit your stillness remain anchored in your authenticity even when you're among the masses and you have to be integrated and you need to communicate but remain still so tomorrow morning tomorrow morning we'll have a 7 30 class i hope also friday morning and with sorry shabbos we have the malava malka and fabregan in the tent that begins at eight o'clock p.m it will be streamed live beginning 8 30 for those who want to tune in virtually but still spiritually rip shimon you could come from montreal but you can also watch it live if you want i know canada we know canada you've been seeing you can come from antwerp if you want if they let you out it's fine yeah he's one of our youngest boys here ben sibensie how old are you is 20. and ab anan says that you exude a gevalde cagevaldica light you bring a beautiful beautiful light now i know as the shia just said it's going to be a middle of the night in the uk but uh okay go to sleep and you wake up and you'll watch a replay okay goodness [Music]