Torah Or Velo Yekorei #2: The Secret of a Bris & Why the Baal Shem Tov Never Slept with Extra Money

What's the seder? Beautiful. I don't know the blessings. Shikoyach. So, we began yesterday. Thank you. So, we began yesterday a ma'amar of the Alter Rebbe Torah portions Lech Lecha. "Will I carry out your name Avram while your name is Avraham because I am going to make you a father of nations?" It's page 23. And we are in the middle of the third paragraph of the ma'amar. In the Hebrew, it's Yud Beis, column two. Yud Beis Beis. Yud Beis column two. In the English, it's 23. On top, it says Lech Lecha. In the middle of the second column. Today's class is dedicated by Kevin Coller in honor of his daughter Sara bat Iris and bat Chaim who is serving in the army with heartfelt prayers for all of our soldiers. Hashem Yishmor tzeisom u'vo'om ad olam. May God protect them all and bring them home safely and experience complete victory and peace. Amen. Thank you very, very much. A lot of hatzlacha. Okay, so what was the summation of what we learned this ma'amar? The Alter Rebbe said as I mentioned yesterday Erev Rosh Chodesh Kislev 5566. That's 1805 at the bris of his great-grandson Reb Baruch Shalom, the oldest son of the Tzemach Tzedek. So, it's really a bris ma'amar, a fundamental ma'amar of the Baal HaTanya on the whole mussar, the whole concept of what a bris milah is, what a circumcision is. And uh it begins with a pasuk that Hashem says, "Your name is not going to be Avram, your name is going to be Avraham as a result of the bris, after the bris." He changes his name from Avram to Avraham. And he says, "Because you'll become a father of multitudes of nations." Avraham is av hamon Hamon of the a father of many, many nations. And for this, the Alter Rebbe began a whole discussion. Why do you b'chlall need a bris? And he tells the story of the Medrash that a philosopher asked Reb Hoshia, "If Hashem wants us to be circumcised, why did he create us uncircumcised?" And he answered him that the whole world is that way. The whole world needs tikkun. The whole world needs an upgrade, it needs repair. In other words, the way the world was created is beautiful, but it wasn't just there to leave it as it is. Right? The same is true in every aspect of life. You say, "This is how I am. That's it." It was l'chatchilah created with a calling, with a mission. Asher bara Elokim And it says in the pasuk, "Asher bara Elokim la'asot." It was created la'asot u'ltaken. So, it's not a full product. You go to the store, you pick up the product, and that's it. E- Exactly. Exactly, very good. Somebody goes and buys a Lego for their child, and they see on the box this beautiful, beautiful picture, you know? This whole airport or this whole airplane or this ship. And then they come home, and how disappointed they are. They open up the box, and what do they see? It's a churban. It's a churban. No airport, no boat, a non-piece there, another piece. Suddenly, there's a thousand pieces. This is what I bought. So, they go and they sue the company. So, So, come in front of the judge, and they saying this was absolutely a scam. I paid $160 for this legal Lego set, and they deceived me. Huh? Very good. Yeah. Now, of course, we laugh cuz the the judge says that's that's the whole thing. The picture on the town that on the outside is just telling you what the potential is. Right? It's not just wasn't a mistake. This is the very purpose. And the same is true in a person's life. We're given raw materials, but to to put it together, that is the whole purpose. I should buy the lucky molasses the second. And he gives the example the measure gives example of turmusin, which are a very bitter It's a very bitter legume, and it needs to be cooked many times in water again and again and again. It's cooked and cooled and then cooked and cooled it's a seven times until it becomes edible, sweet and edible. And the same is true bris milah that the child is not created in a way that it's perfect, and therefore you need a milah. But the rebbe said, why does he give a mashal dafka of turmusin from all the things? He gives a mashal from this particular legume. What's the significance of it? And also it seems much more radical when it comes to bris. So, from here he went into a whole explanation. This was the main thing. That we say in the morning but to avoid the whole yum to with masa berishis. So, what does that mean? That he creates the world anew every day constantly. But it also means something deeper. I'm a khadesh is not just he creates the world anew. It's also the koach Eloki, the divine energy that creates the world has to be constantly renewed. There's a constant khidush in the in the divine energy that creates the world. And they explain, what does that mean? So, from here huh? Yeah. And we're going to explain why, because he said just like the Beis the Beis of the base is like a replica of the universe." So, we see by the base of the base of the base that there was a there's a curtain separating the from the base. And as the base says in the base of the second base of 13 base and each curtain represented another transition. In other words, you're going from the base of the base of the base of the base and then at the door of the base of the base of the base at every entrance which represented a different stage and also a different stage of holiness, a different phase of holiness. So, the base of the base was like the passageway from one state of reality to a new state of reality. Why do you need a base of the base? So, you have different rooms. Why do you need a base of the base? The base is that the base of the base of the base of the base had the the revelation of the base. If the flow from the base of the base of the base would continue uninterrupted into the next phase, into the next room, into the next chamber so then he says everything would be in the state of the base of the base where you see the oneness of everything. And therefore, it wouldn't allow for the identity and for the sense of uh of um for the for the reality for the base of that which is outside of the base of the base to be because it would be completely saturated with the flow of the base of the base and therefore, would not be able to be anything outside of oneness cuz over there you had the full revelation of the base which ain't no base. Yeah. So, therefore, you need a you need a curtain. What does the curtain do? The curtain filters the energy. It restricts it. It it dims it. Right? It dulls it. It It compromises it. It dilutes it, you could say. It's It's something that shrinks it. So, that which comes just like when you have light if you have intense intense light in a room, and then you have a curtain Yeah, if the curtain is not so dense, the light may travel through. But, the light on the other side of the curtain is going to be already a very different light. Of course, if you have a very very thick curtain, maybe nothing may come through. Right? You put down the curtains in front of the window, nothing going on. But, somebody may have a lighter curtain, and the light of the sun could come through. But, it's still not the same. The masach, it dilutes it, it dims it. So, the light that comes from Kodesh Hakodashim through the paroches into Kodesh, it's still holy. It's still a flow. You still recognize the continuum. But, it's already not the same quality. It's not the same fabric. It went through a transformation, it went through a change. And that then you have another paroches and another paroches and another paroches, and each one represents in the whole world what we call seder hishtalshelus. Seder hishtalshelus means what makes one world higher than another world. The answer is a paroches. That's why, as he says, the Targum translates the word masach as parsa. That's the word parsa. Parsa means the partition, literally the partition that allows the light to come through, but not to come through in a way that it completely is like the first world. It's now a lower world. The energy lost. And then you have one another world, another world, another world. And the whole hishtalshelus is this. And that's parah machadish bituvi b'chol yam tab b'masah u'vedishus. That when you say the world is created yesh me'ayin ayin ayin actually is referring to the light that has to be new because the light that's creating the yesh relative to its source is also ayin. That light itself is the beginning of higher. So, that light that's creating the yesh, he said, is a hidush de kal light. It had to go through a masach and a parsa. It's like a new light. It's called an or shel tolda, a completely different type of light than the light on the other side of the curtain. The curtain transforms it. It's like an interface, and what's on the other side could now be tolerated. It could be experienced in the kelim, in the vessels of that new world. It's not the same essence as the first light. And they'll tell you hit the bottom of hishtalshelus, which is gashmi. Here, the light goes through so many masachim, so many curtains until the final one, which really creates the the greatest transformation, that now suddenly you look and you see something that's completely physical. It has an ego itself contained. It's a yesh gashmi mamash. It's defined. It's limited. It's not even energy anymore. Now it's a physical reality, whatever what the world that we see it. Which is also It's all but it's the completely new type of So, the is on the The from Ein Sof to be a yesh gashmi, you need a new a new It's talking about the The has to be constantly to be able to create that transformation from pure infinity to something that is absolutely physical, gashmi. In that itself, though, you have so many different types of masachim. Motzei Yom Tov, we say Motzei Shabbos that goes into Yom Tov, we say ha mavdil bein kodesh le kodesh. Motzei Shabbos, on a regular Motzei Shabbos that goes into the weekdays, we say bein kodesh le chol. Both have havdalah, but you can't compare. Here you have a havdalah, ha mavdil. We say Motzei Shabbos havdalah that goes into Yom Tov, we do yaknehaz. We say ha mavdil bein kodesh le kodesh. It's also ha mavdil. There's a separation, cuz you can't compare the ambiance, the holiness of Shabbos, the holiness of Yom Tov. Shabbos stops and now you're going into Yom Tov when Yom Tov is Sunday. Motzei Shabbos is Yom Tov. So, we say about to do the end of davening. And you say the my kiddush, we make Havdalah. Kiddush includes also Havdalah for Shabbos. So, you're recognizing also that Shabbos has left and we went into Yom Tov. But then there's Havdalah that we do every Motzei Shabbos on a regular Motzei Shabbos. Havdalah and finally Havdalah. Now, the Rebbe said it's a different type of Masach. In the Beis Hamikdash, there was a Paroches, another Paroches, another What is all Beis Hamikdash? It was all Havdalah. In In In In Sefirah, everything that's reflected in space is reflected in time. So, the difference in space is also in time. The difference of Shabbos and Yom Tov was at second the Beis Hamikdash, the Paroches. So, even on the other side of the curtain, it's still a flow. You're still in flow. You're still experiencing holiness. In other words, you know that there's a source. It's like the light of the sun may be coming through a curtain, but it's still the light of the sun. You know it's the light of the sun. Is it the same intensity? No. Is it the same heat? No. Is it the same energy? No. Is it the same impact? No. If you're close to the sun, you know, you become toast. When you're further from the sun and there's more Masach and more curtains, the light is dimmed. It's dimmed, but it's not concealed. That means you're still in flow. You're still There's a continuum of light. You recognize it as a continuum. What what makes holy holy is, as he puts it, the Masach is so powerful that the Ohr It's not that you feel it's the same Ohr as in Gashmius. It just became more consolidated, more fixed, more limited. Rather, as he puts it, it so eclipses the light In your own perception, there's complete separateness. Right? This is the idea that a person in life feels alone. You're alone in life. I'm broken. I'm isolated. I'm fragmented. You're not part of something greater. It's not just I'm part of something greater, but it's it's in a lower level. There's a complete period. Yeah. So, that light is even a bigger khidush. Yeah. That that that light is the biggest khidush cuz over there it goes through like this. Yeah. Like a completely new light. In the other ones, it's like or khidush on the other side. But, they're still they're still hamshakh. It still feels that there's a flow even though it's a new because in order if without the khidush it would never be able to be transformed into the light that creates this new world, but it's still a part of kedusha. In khail, it goes through such a transformation that it doesn't feel any more that it's light. It's complete interruption. The light becomes so filtered that it looks like darkness. I mean it looks like there's no light. As the Alter Rebbe says, in this world you could say Hashem is the God of gods, but I'm also a god. Even if you're not kofer. Of course you can also have kofer, but even that that's the idea of nifrad. That the or goes through so much that now it's khashakh not even It's not like the or is less. It's dimmed. It's 1%. It's a fraction. It's fractal. It's It's an interphase. You know, it's giving it to you in a filt very filtered restricted way. Rather complete complete sense of of separateness. That's the second havdalah. Second type of havdalah of the khidush. And then he continued, but in khail itself you have two levels. When you speak about khail. One is khail gamur. Khail gamur means it it perceives itself as khail. You put it khail is the khail is the There's the chambers of Clipper Niga where they call Hashem the God of gods. And then there's what the Gamara calls Hulin Shanaso Ataras Kodesh. Or what we call Chala Mayet. It's Chail. Chail means mundane. It's not holy. But it's Hulin Shanaso Ataras Kodesh. It's dealt with with the same purity of Kodesh of holiness of Korbanos. Which in Halacha means somebody who's dealing with Hulin in the same sensitivity with the same sensitivity and sanctity like they would eat be eating Korbanos. For them there's no difference. Huh? They kept the same standard that you would need for Korbanos. Everything pure, the person pure, the vessels pure, everything pure. The same standard they kept also with Hulin. So it's a Halachic term, but the Alter Rebbe is using it here also as a as a existential term. That it's a relationship. It's Hulin that is looked with and dealt with Ataras Kodesh. That's the idea of Chala Mayet. It's Chail. It's not Mayet. It's Chail, but it's Chulin Shel Mayet. It's part of a Yom Tov. In other words, it's Chail being treated with Kodesh. And he says that's the idea that the bittle of Shabbos of Kodesh is permeated. It's it penetrates even the Chail. And just like we say by Shabbos there's a ray of Shabbos that continues throughout the week. The first three days of the week still have the energy of the previous Shabbos. The last three days of the week, Wednesday, Thursday, Friday already have the energy of the new Shabbos. So that means that it's not disconnected. It's not like you have Shabbos and then you have six days and you have Shabbos again. It doesn't work that way. That's the idea of Hulin Shanaso Ataras Kodesh that the consciousness, the holiness of Shabbos it permeates and penetrates the six days of the week. So he says this is the Chiddish. This is the real idea of the gift that the Jewish people want to receive and want to create that in the six days of creation all their mice and all their work in Kyle should be holy and also holy. And that's the real idea of Havdalah. Cuz what do we say about Havdalah? Baruch atah Hashem hamavdil bein kodesh l'chol. What does it mean Baruch atah Hashem hamavdil bein kodesh l'chol? So literally it means blessed are you Hashem, you separate between holiness and and and and unholiness and the mundane. But the Rebbe teaches the real idea here is the real idea whenever you say the word bracha means hamsacha. The word bracha is not just I bless you or I thank you, I acknowledge you. The real idea of the word bracha in in lashon kodesh means hamsacha, communication, flow. That's what brought Baruch means. Like hamavriches hagafen. He says this in many many my mother. Bracha is lashon hamsacha. So Baruch atah Hashem hamavdil bein kodesh l'chol, what are you trying to say? You're thanking him for separating kodesh l'chol? You're thanking him that Shabbos is over? You're blessing him that Shabbos is over? What's what's what's exactly the bracha? So the deeper idea is Baruch atah Hashem hamavdil bein kodesh l'chol. I I I'm asking, I want to access you in the Havdalah. Meaning Baruch atah Hashem hamavdil, I want to be able to know that the Havdalah is also from you. So Baruch atah Hashem allow me to experience the manifestation of you Hashem in the hamavdil. That you're the one who's making the Havdalah. If you're the one who's making the Havdalah, so then the Havdalah is not an absolute uh interruption. Where it's now after Havdalah it's all over. Now it's experiencing you in a different setting, in a different realm, in a different reality, post masach, but it's the same year. The God the God is the God and the God. in literal words Like I said yesterday from the lips of the Rebbe. The same God of the same God of how could you compare? is the and it's uplifting you know back to work back on your heads. That's why there's a dollar. But it's the God in other words is not a random mistake. Somebody threw you into somebody threw you into the abyss. The is a divine dollar. He made the dollar and God bless you. So it's true the light is going through the now you can't compare to you can't compare Sunday to you can't compare Monday to etc. MS But it's my model. I wanted to take you with me. I want to understand that you're manifested in the it's your dollar. So therefore the consciousness of the consciousness pre the God could continue in the even though it's in a different way it's in a different realm it's in a different scene it's in a different form but the relationship is the same relationship. You're not abandoned and that's the key that's the difference. There's a sense of abandonment. And therefore it's separateness it's like break it's it's it's breaks you're broken off. At least in your perception we're talking in your perception. In your perception yeah because the is too dense it's like when you put a curtain that blocks the light. It doesn't continue the light sometimes you have a thick curtain right on the window you close the curtain nothing comes in it's you have some homes like that right? 2 in the afternoon it's almost like a middle of the night. They close the curtains in the room and it's pitch pitch pitch dark and if you have a really really powerful curtain and knows how to do it. It's not passing through any line. In other words, you completely There's There's There's a There's a complete interruption. means that even though it seems like there's a complete interruption, that's why it's holy. Nonetheless, the holy permeates the holy also. So, the bit of alignment, the flow that exists in the holy continues in the holy. And that's really the idea of Havdalah. So, it's to be after Havdalah that you're the one who's holy and holy. So, now it's not a different Havdalah in the morning. But it's a different Havdalah that started at the connection was was was compromised at all. So, now let's see what I did. You see we're in the middle of the paragraph because it's holy. It's the third paragraph of the memoir. And he finishes about Havdalah. There's a parenthesis about Havdalah, right? You are holy and not holy. The line starts with you are holy and not holy. Holy. So, the the Havdalah is holy and not holy. To be you into the holy. That since you're doing the Havdalah, so it's your Havdalah. So, therefore, even the holy could be connected to the holy. On this it says in the six days you should do your work. And on the seventh day you should rest. Six days you should do your work. And on the seventh day you should rest. So, it's from here that the six days you should do your work is also a mitzvah. Right, it doesn't just say you know, six days you're allowed to do work and on the seventh day you have to rest. It sounds like that the six days is also a mitzvah. Six days you should do work. It's not just telling you not to do work on Shabbat. He could have said six days you are allowed to do work and on the seventh day you have to rest. But here he says six days you should do your work and on the seventh day you have to rest. But here he says six days you should do your work and on the seventh day you have to rest. So, you could learn just a permission. But the pastors of the past because no, it's not a six days I want you to do your medicine and on the seventh day I want you to be shy of us. Huh? Yeah. So, he says because of it Would be like the concept of diving when you're bowing down. It's impossible. And not allowed to lift up your hand in front of the king fully. And if somebody starts making signs with their hands in front of the king, they can get the death penalty. What the what the but really the you get a couple of cycle. You should eat from the toil of your hands. So, you have to pick up your hands. You got to work with your hands. And that's practical how it is through the 39 types of labor that we do during the week of doing planting plowing harvesting fully. So, you have to pick up your hands. But if you're sending in front of the king you're not allowed to pick up your hands. So, that's what it has to be a cuz really Work is in front in front of the king. You got to what are you plowing on me? So, how So, there's a and how could this happen cuz there's a there's a curtain and it veils the light. So, the king is let more less more concealed. So, now you could take over with your hands. You get the and do the work. He's referring here to a story the says in Hagigah that it base. I think I got it for another reason. So, it's here already. I'll read to you the story. It's a very interesting story. It's interesting that the never brings in the story. It's a story about Rome. I'll I'll explain in a moment. It's a fascinating story about Shimon ben Hananiah. Yeah. Shimon ben Hananiah was a Levi. He was one of the He was one of the the vocalists in the second The says in that he was a Levi. He was one of the singing the and then he observed he was part of the generation that experienced this destruction of the second temple. He's known as Shimon ben Hananiah. He was an unbelievable debater. He was a brilliant debater to the fact that he was considered the representative and the spokesman of the Jewish people to the Romans. And anybody who wanted to debate like he was the go-to guy. He was the the man. He was brilliant and sharp and an incredible person. So, the says in that hey, that's what is referring to. He just says a few words, but you know what he's referring to cuz it's an interesting Shimon ben Hananiah was in front of the Caesar. He was in front of the Roman emperor. Yeah. And he says how who cursed it. There was there was an there somebody who was a didn't believe in anything in it. And he was also there in front of the king. And he was standing there. And as he was standing there with this man turned his face away from Shimon ben Hananiah. He was trying to represent something through a gesture, not through words. He He turned away. What was he trying to say? He wanted to bring out that Rabbi Yeshua belongs to a nation that God turned away its face from. You know, later this would be the great idea of the Christians that God used to have a covenant with the Jewish people and then they rejected him, so he stopped the covenant and he made a new covenant. That's why they call it the New Testament versus the Old Testament. Yeah, very good. Zivcheini. So so this is this is So when he turns around, he's trying to tell Rabbi Yeshua bar Hananiah, God lost interest in you. He doesn't like you anymore. Like a man he turned away on his wife. He's not interested anymore. So Rabbi Yeshua Rabbi Yeshua makes with his hand like this, like that he's still protecting us. The Gemara says, "Achvelei yado in netuya." Rabbi Yeshua stretched out his hand, like when you're trying to protect somebody and embrace somebody to say, "No, he's still protecting us." So the case that tells Rabbi Yeshua, he's sitting watching all this not not what Rabbi said. Says, "Mai achvelei?" What was this What was this guy doing? So Rabbi Yeshua says, "He was trying to tell me that we're the people that God turned away his face from." "What did you show him?" "I said, 'No. Hashem is still protecting us. That's what I made with my hand.'" So this was his conversation with Rabbi Yeshua. Now the case had called in the other guy. The the the the apikoros. Who meaning is called. And he says "What were you trying to do?" He wasn't standing there by the first conversation. "What were you trying to do with your with your motion?" So he said, "I was trying to say that this is a nation that God is not interested in." So he said, "And what did he do back to you?" With his hand. Says, "Lo yadainai. I don't know." "I I know. I don't know what he did. So this is the Gamara. Amru, they said, "Gavri de layada my machvele bemachi yachve kam amalka?" A person who doesn't understand what they're showing him should show these signs in front of the king? Apku vekatlu and they killed him. This guy. Why? You're standing in front of a king and you're making with your hands. Manda machve, that's what it says. Manda machve bemacha, machve machve means you're making signs with your hands. Kame malka, it's a midda debemalkhus. You're standing in front of the king with all reverence, respect. What are you making with your hands? These were not democracies. You know, if you did the wrong thing in front of the king, you were killed. So if at least if you understood what's happening, so now it's part of the it's part of the show. It's like doing a circus in front of the king. But you're stama batlan, you're stama shlamazel. You're standing there. You don't know what's happening. You're not fit, so they kill him. Okay, so that's the mice. So what does it bring out? It brings out that the cases are mashugana, a tyrant, a dictator, a rasha merusha, a sadist. It happened to me in this case. Rebbe Shmuel Machanaya was protected. What what why did the Gamara want to say this story? So the Alter Rebbe fascinating. He says really the story is bringing out a very deep nekuda. Yeah, and then by the Romans it worked out, but the Romans are bringing out a nekuda. What's the nekuda? The nekuda is when you're standing in front of the melech even a gesture with your hands that doesn't fit in to the service of the king is called midda debemalkhus. Midda debemalkhus doesn't just mean you tell him drop dead or you curse him out. Even I'm making with my hands, that's already a denigration of the honor of the king. Why? Huh? Yeah, why? Why? Because it's a it's you know they had a camp bedside inspection. You're standing in front of the king with all. You don't make with your hands. The king is talking to you, you know, and your phone vibrates. You don't take out the phone. You're checking your texts. It's what's wrong? You're not going to check your texts. If a person is standing under the hoopa, and they have a condition, oh well, one second. He takes out his phone. You understand something is off. Everything is according to the time. In another place, check your text. You can do that. But you're standing in front of the man come a man come a It's It's treason. So you understand what his word is? His word is why don't we work on Shabbos? It's not you don't work on Shabbos because it's a day of rest. Because it's a man come a man come a man come a man come a Cuz on Shabbos, the is not of a man come a man come a man come a man Shabbos is holy. So on Shabbos, the consciousness of the soul is open to the flow of the divine presence in a very very real way. So how could you pick up your hand? It's The whole idea of is I'm doing. That's what work means. Work means I do this. I'm doing it. I'm plowing. I'm planting. But you're in front of the in front of the That becomes completely inappropriate. And that's the idea of 18. The 18 when you're in a state of If in the middle of your one second, I have a telephone call. It's Why? Cuz you're just in a state of surrender. You're in a state of You're in complete flow. Any anything outside of that is already a betrayal of the relationship. That's how sensitive it is. The way it came down in the story is when you're walking in front of a king, even a gesture of your hand, you have to be careful. Why you making this gesture? You say, "What's the big deal? I can't stand and make jokes with my hands." You could, but not here. It's It's not just a word respect. It's It's experiential. It's It's It's It's a result of being in a certain space. Right? There's There's an awe. It's like you melt. There's There's a certain reverence. Moshe Rabbeinu standing in front of the sneh shalom says, "Take your shoes off your feet." Right? It's natural. It's not even You don't even have to tell the person really. You know, that if you're in touch with what's happening, you can't do anything else because you're completely like, you know, when you're mesmerized by something. You're enthralled. There's no space for anything else. You're just completely completely surrendered. Sometimes a person can have a Some people have very very deep spiritual moment when you experience a the intimacy of Hashem's presence, the intimacy of the divine. You can't do anything else. Yeah, the Rebbe once said he doesn't know why it has to say in Chumash that you should fast on Yom Kippur. And he doesn't know why it has to say in the Navi that you should fast on Tisha B'Av. They said, "What do you mean?" He said, "Yom Kippur wer will essen und Tisha B'Av wer kann essen?" Yom Kippur, who wants to eat? And Tisha B'Av, who can eat? So, he doesn't know why it has to say. Even if it wouldn't say Yom Kippur, who wants to eat? Verstehst? Okay, there's a mitzvah. He doesn't understand he would anyway not eat Yom Kippur. Who wants to eat on Yom Kippur? If you go into a yichud room, yeah. You never see a chassan and kallah I go in sometimes they do a wedding you go into a yichud room usually the food is untouched. So, the photographer eats it and the rabbi eats it. The best food of the wedding is in the yichud room cuz that's for the chassan and kallah and they were fasting all day. So, the rabbi and the photographer have a good time. They eat up all the sushi, the spare ribs, whatever there is. That's part of the payment, huh? Yeah, in a chinami. That's the vart. That's what the Rebbe would say. What do I don't know why you need a possuk to work that you're not allowed to work on Shabbos. So, it's not like you're telling the chassan and kallah, "By the way, don't answer your cell phone during the chuppah." It's it's it's if they it means you're not in touch with the energy. We don't live We live in the world post mussaf. So, therefore it's not coming malka. But on Shabbos, mitzvah de kedushas Shabbos, it's like a middle of Shmoneh Esrei. Middle of Shmoneh Esrei, somebody talks to you, you don't answer. Why not? It's not nice. Somebody said, "Shalom aleichem." Somebody said, "Shalom aleichem." And the Gemara says if somebody tells you, "Shalom aleichem." and you don't answer, it's not a nice thing. It's a goizel madnei sanim, whatever. Somebody said, "Shalom aleichem." What's the answer? The answer is, "Yeah, of course you should answer aleichem shalom." But this is a moment where you're having intimacy with Hashem. It's it's irreverent. It's it's it's it's it's We're not talking about Pikuach nefesh, I mean Pikuach nefesh is Pikuach dechiyos kol haTorah kulah, but the Mishna says Akrav karakhlav yafsik, right? If there's a scorpion But the chiddush here is and especially during the hishtakhavah, the hishtakhavah represents the moment of of complete surrender. There's no room for anything else. So, that's what he's saying here. So, you need a mitzvah sheshes yamim ta'aseh mal'akhtecha. Why do you need a mitzvah? Go work. You need to make money, work. No, it's a mitzvah. Hapesha osur, hu hapesha hitir. The same king that says "Ein od milvado", he says "Six days a week, I want you to go work." What? I'm lifting up my hands in front of you? Yeah, I want you to lift up my hands in front of you. It's like a special heter. Well, how can that be lefa'ol? Cuz there's a masakh. There's a masakh And inside that masakh, it feels like there's a separateness, and that's also from him. He puts down the curtain on Shabbos, and now now you can go do your work. You can go plant and and and and and and you're you're made in your yada lifnei haMelekh. On Shabbos, when the curtain goes up, it's man demakh kam Malkah. It's a time of silence, time of awe. It's a time of of meditative oneness. The hest. Is he saying that if you don't work, it's bitul, meaning the curtain was for naught? Yeah, so so No, in other words, you you need a tzivah sheshes yamim ta'aseh through the whole of masakh like it. If there was no masakh, it'll mamash. The state of consciousness would be complete flow, so you would be in a state of bitul. How do you How you picking up your hands? In practical terms, the whole concept of malakhah doesn't exist in another world. You know why? Cuz everything is God, so what are you doing? Over here, I think my plowing, my planting, my this, my my my my my my my. I'm making the money. That's what the tzimtzum, that's what the masakh accomplishes. Two things happens. First of all, I don't see the king. And therefore, I have the audacity to do it. I'm not in awe. I'm not in that silent enthrall awe. And number two, I could experience my creativity as the source of success. Because I'm the one who runs the show here. That's what hol is. In the state of shabbos, it's bitul mamish. So in bitul mamish, how do you even lift up your king? And there's no other reality. Yeyey toyfus. So how to us. The So it's like wait in the middle of shmin esrei. The whole shabbos is like shmin esrei. Mishtakavus. So you don't lift up your hand. Forget man demacha macha kama malcha, it's a death sentence. It's it's a complete betrayal. But it says yigiya kapecha ki socha. So you do lift up your hand. Al amatas malachis that we do throughout the week, you have to lift up your You can't plow without lifting up your hand. You can't plant. You can't harvest. They're all about lifting up your hand. So he's using that word man demacha bemacha told al amatas malachis. And the answer is because the mussaf comes down and there's a mitzvah shaysha amatas malachis. Yeah, I'm going into hiding and now the ball is in your court. You could you could have fun. Go. Go do what you got to do. Go work. Yeah. And that that's good for for me. So it's like a pesha oseh who a pesha hiten. So that's what he says. And he continues the hind What this means is sh'ideha ma'aseh mamasha chaviya chadasha vis chabos d'avar chadash. That through your ma'aseh, you're takah creating something. You're mamasha chaviya chadasha. You're actually creating something new. You plant and you created a tree. You plant and you created the vegetable. You planted and you created the legumes or the grain, whatever. Vis chabos d'avar chadash. Li'es amach chadash bituvai ma'aseh bereishis d'afka. That there should be amach chadash bituva >> You become part of that process. That's the That actually it's it's for you to be It's for you to do the work. And the truth is that in the state of Because the deepest bliss is when the person surrenders completely. You're completely subsumed in the light. There's no separateness. So if there's no separateness, there's also nothing I'm not making with my hands. I'm not doing any actions. I'm just in a state of complete oneness. And that's the whole energy of And that's where we don't do because you don't lift up your hand in front of the So what do you do? You're in a state of And that's what oneness and that's what bliss is and that's really what is. That's the energy of is. Of course it doesn't mean literally that on you're not allowed to lift up your hands to make you lift up your hands and to eat you lift up your hands and to walk you lift up your hands. But conceptually means separate. What are you standing here and making puppet shows and making circuses and making with your hand? If you're If you're was also making with his hands. But it was part of the service to the king. Was part of the connection to the king. That's fine. But something separate that's the state of And then comes >> is the minute of the malchus. So, that's the state of tinok. And then comes sheish shishim ta'asur masoch. Again, there's two nikudus here. One nikudah is in front of the king you don't lift up your hand, and another nikudah in front of the king you recognize that you're not separate, so you're not creating anything. It's all It's all oneness. But once there's a masoch, two things happen. First of all, he's concealed, so you can do the work. One is the gavna, and one is the cheftza. In the gavna is that you can do the work, and in the cheftza is that you're creating it. You're You're doing something. That's what happens in this world. In this world, you you feel like you're being creative. Your creativity has pro- produces things. That's what work means. Work means you go, you invest your resources, you invest your time and your energy, and there's results. And that's how our system works. That's the masoch. In a higher frequency of reality, you would see everything is is divine oneness. And it operates in a completely different way. But in this world, right, the way we function alum hazah, it's no. Hashem says, "You're doing the work, and it's going to produce results. You should know that I'm here." But it's a different type of relationship. It's a relationship which I want you to do the work sheish shishim ta'asur masoch. You had taka people that even in choil, the real hamavdil bein kodesh l'choil, even in choil, they understood that connection. Right, the classic example would be the Ba'al Shem Tov. The The story of the Ba'al Shem Tov that I once heard it from the Lubavitcher Rebbe at a farbrengen. I remember he said it. That the Ba'al Shem Tov once needed money for tzedakah. And uh he was collecting for something. So, he went to somebody's house, somebody he felt that had the money, and he knocked on the door. He finished knocking, and he walked away. And he went. So, his talmid, who was with him, asked the Ba'al Shem Tov, "Rebbe, Rebbe, Rebbeinu, why do you knock and leave?" And he says, "I knocked cuz I need to I to ask him the money for tzedakah." So, why didn't you stay? Why didn't you stay? He says, "What do you think? You think he's giving me the money? What? You think he's giving me the money? He's not giving me the money. Hashem gives me the money. So, why didn't you go knock? So, go to Hashem. He says, "God made a system in this world that you need to make a kayli b'derech hateva." You need to make a derech hateva. I can't just sit and say, "Oh, give me the money." You need to make a vessel b'teva. So, what I went and made a kayli b'derech hateva. I knocked on the door. That's my kayli. So, what's it going to help? You have to wait. He says, "I made a kayli b'derech hateva. Everything else is up to God." Of course, a few minutes later, the guy comes running out of the house and he's chasing the bus driver. He's like, "What do you want?" So, he got his money. So, wasn't it such a stick? Right? If you believe in God, so don't knock. You don't believe in God, so stay by the door. But, what what are you making a stick for? But, that's that's the vort. But, the Bal Shem Tov wasn't This is how he lived. You know, the Bal Shem Tov wouldn't go to sleep if there was money in the house. He said he can't sleep. He couldn't sleep if there was money in the house. He felt that the house is not a safe place cuz it's like contaminated. The money that you had today, that he asked today, has to be given for tzedakah. After the house was empty, now he could go to sleep. But, you understand how well he slept. That's called menuchas hanefesh. It was like a like a child with a mother, you know? If when the child falls asleep, the baby falls asleep, the mother is there going to be milk for supper? Is going to be milk for breakfast? The baby doesn't know if there's milk, there's no milk. I have a mother. He lived in that consciousness. Elohai on Shabbos, it's b'hishtadlus. And you may ask, "Well, I have to make a kayli." So, I'll go knocking on doors. So, people think that the Bal Shem Tov was irresponsible. From a certain perspective, you call it irresponsible. But really, it was the most smacker life in the world. Cuz if you're really living in that space, and you're really experiencing in that space, that's that's called that's he felt if there was extra money in the in the house, he he pushed it, he couldn't sleep. He would wake up. There was a mice in the middle of the night and he woke up and he said, "There's something wrong. I can't sleep. There must be money in the house." Why? Cuz it's like God is feeding me today. He gave me money. There's extra money. It doesn't belong here. It's It's like overwhelming. It's It's creating anxiety. For most of us, if there's no money in the house, it creates anxiety. Right? You need It's like the money, exactly. Money is like the money. Why not save up for tomorrow? What's the problem? Everybody saves up. It's called a savings account. Nobody heard of that? And if you come from Russian families, you put the cash in the pillow cases, you make sure there's $300,000 in cash in a few different pillow cases for World War III. Right? It makes sense. And there's a plan and everything. All right. But but but but let's understand. What was talking about the by the money? Why can't you leave over for tomorrow? What's wrong? You have extra. You ate. You have a bunch of You have 11 kids. Shouldn't there be in the house in case Yankee wakes up 3:00 in the morning? No, nothing? Right? It's very irresponsible parents. Come on. And yet, if he left over the money, the it decomposed, it got rotten. The answer is cuz the midbar was a relationship with the with the What What type of betrayal? Who do you think created the world? Me. I'm right here. It's like a little baby in the in the arms of the mother. You think I could trust you with milk? I'm going to go find my own food. I gave birth to you. I have all the milk for you. You can't really walk. Right? And that's even a mother who is not the balabusta of the milk. What I don't know. I told you I'm giving you food. Why are you saving food like it's such a betrayal of the It's such a spit in the face. It means you don't know me. It means It means our connection is so so so poor. Yeah, there's no trust. And that was the whole idea in the mid of SS come out come finish out of literally like a child the possuk says. The Bal Shem Tov lived in that space. It wasn't a joke. Why do you want to take me away from this space? I don't know. I have the best life in the world. I'm in God's embrace 24/7. Why in the world are you forcing me to live in another place? I don't want to live in another space. I don't want to. You're going to force me to live with anxiety so I could take control of my world by having a big ego? Sorry. Thank you, no thank you. You could do that to yourself if you want. Avada. Kasha I pre dash him. That is it. It says the dish many Rashi brings. I shall say after 7 days of parting Kasha I pre dash him. It's hard to separate. Boyu in the galgal. Let's Let's roll together one more day. It's not a stick. You know It's a stick then it's stomach. We're not talking here a stick. We're talking about an experience. Today we don't have that avoid. You know you're allowed to leave over the money. You're allowed to have leave over food in your pantry. Yeah? You have some food in your refrigerator left over? Healthy food? Nobody says if you leave over food in the refrigerator for tomorrow, it's all going to be spoiled. Hopefully your refrigerator works and it won't get spoiled. But in the midbar, it would be a merit of a malchus. Why are you leaving over ma? Why? Huh? Yeah, the Gemara says, what does the Gemara say? If you're If you're worried about uh Moshe said, if you're worried about your your parnassah coming tomorrow, that is a miktanah emunah. The Kotzker says, everybody that is a miktanah emunah cuz you don't believe in tomorrow. He said, that is a miktanah emunah about today. You think that what you have today you do have. That is a miktanah emunah not because tomorrow, cuz you think what you have today you do have. That's your problem. It means you're not ex- The whole idea here is that Ein Od Milvado is a very That's the reality. But we don't experience that. That's true. Intuitively, we don't experience it. And that's why Shabbos and weekdays is a real difference. So Shabbos, this is everybody's avodah. Kol melacha asuya. So what do you mean? But somebody got to take care of this family. You're in the presence of Melech Malchei Hamlachim Hakadosh Baruch Hu. Man demacheh macheh kamah malcha. So first of all, mitzad me, you're completely in a state of oneness, of intimacy, of bliss. Bikores Halashabbos, ein od. And mitzad creativity, I'm just a channel. I'm just a channel. I don't do anything on Shabbos. Not because I'm lazy, because there's no I, because I'm one with Ein Sof. I don't do anything on Shabbos. Hashem does everything on Shabbos. Once the mussach of Havdalah comes down, Baruch Atah Hashem Elokeinu Melech Haolam, now he says, go work. And it's not merit of a malchus. It's not merit of a malchus to go work. Why not merit of a malchus? Cuz there's a muscle. Now there's a perception of separateness and that's also part of the divine plan and you're allowed to lift up your hands and you have to lift up your hands and now I want you to create in the world and not just say I'm nothing. I don't do anything. I'm a channel. I sit on the couch and that's that's not the avoid. The avoid is yes, you do create. You're a partner and you go create and you're just like is so the but too void that he creates a new that comes through the muscle and it's changed. That's reflected in the person also. Part of that is that the person can create something also. So he continues with all of the muscles. And and and that's what means you're going to do the work. It's it's but it's not it's done with the inspiration and the consciousness of this. Now we come back to the muscle of the fish. are a bitter legume that are created and they grow but they must have they need to be sweetened to be edible. You have to cook them. That's the muscle he gave for a fish meal. Why does he give this muscle cuz this is the whole idea we do the muscle. He could have given a metaphor of anything that grows. You have to plant it. You have to produce it. You have to prepare it. You don't get bread from the field. You have to go through a process but here the idea is it transformed something bitter to sweet. Are very bitter. That's why they're unedible. When you cook them, they become sweet. It's represents the whole of wider. You're taking something that's bitter and you're making it sweet. What does this mean to me? That of she is the says in the desert. Whoever whoever worked out of Shabbos is going to eat on Shabbos. Meaning literally it means you don't have a meal on Shabbos without preparing it out of Shabbos. If you want to have fish Friday night, if you want to have wine Friday night, you have to If you want to have challah, you have to prepare it out of Shabbos. Over there it's a martial that those who worked in golus can experience the geulah. It's work. And there's something bitter about it. What's the most bitter thing in life? The most bitter thing in life is that you're alone. That you're fragmented, that you're broken, that you're detached. That you're not part of oneness. That's the most bitter thing. And that's the Torah better of Shabbos. I'm working in this world. I'm the boss. I'm mastering I'm the master, so to speak. The purpose is you eat on Shabbos. You should take What do we eat on Shabbos? We eat on Shabbos not food of Shabbos. You're not allowed to eat food of Shabbos. What are you eating on Shabbos? You're eating the food of Friday. You're eating the food of Thursday. What does that mean spiritually? The energy of Shabbos is coming from what? From the weekdays. In other words, You can't stand a whole day shmona esrei. It's not the avoid. I mean you could, but that's not the kavana. You can't do what you're supposed to do by standing all day shmona esrei. Shmona esrei is the is the is the zenith. It's the moment of intimacy. But then you have to finish shmona esrei. You have to go back three steps. You're leaving the king, right? We say oseh shalom and you go right, left. What We're leaving the king really? God is disappearing? After oseh shalom there's no God anymore? He's like, "Bye, I'm going to Hawaii." What happens by oseh shalom? You go back three steps. Bye-bye. Oseh shalom and then you say and then you say goodbye to the right, to the left. Yeah, that's why you first do to the left cuz the king is in front of you. So, you go to the left which is his right. You remember that? Oise Oise Shalom and then you remember this? They didn't teach this to you in Yeshiva? So, you're going to flunk then. Okay. So, it says in Shulchan Aruch when you go back three steps, you go Oise Shalom and then you go to the left, to the right, and then to the middle. Why? Cuz the king so to speak is in front of you. So, when you go to the left, it's really his right. So, first you acknowledge his right side, then you acknowledge his left side, then you acknowledge the middle side, and then you you so to speak bid farewell and that's why you go backwards. It's saying goodbye to the king. Now, what does this mean? What? God is leaving? I understand if I have an appointment with the president of the state, so I say thank you very much, Mr. President, your majesty, and you leave. But what does it mean here, leaving? The shot is in consciousness, you can't have min which is bitter, which is shabbos, which is shabbos, which is In the pre-reality, of course that's what it is. Everything is there's nothing outside of there. You're in complete complete bitter and it's the it's the greatest bliss in the world. There's no other bliss in the world. Everything else is fake news cuz that's the truth. And that's why when you have those moments and experiences where you let go of every sense of separateness and you're just prostrated to him and there's no ego. It's called death of ego. You will never have more enjoyment than that in the world. Everything else is a distraction. Either it's a distraction of that or it's a continuum of that. But the continuum of that is through a mask. To stay in just like the doesn't stay in forever. You go into stay there? No, you have to leave. Why do you have to leave? Huh? Yeah, we want to go you got to go home. Why? Cuz that's the whole purpose of creation. There's a masoch. It's time for Shabbos then. You can't say Shabbos never ended. Shabbos did end. It's not a good feeling always. But Shabbos ended. To say Shabbos didn't end is beautiful, but it's not true. Right. Very good. Yeah. So you toifus. So you can't have cooler Shabbos. So first you have your may a hole, but what do you do with your may a hole? You mean you take the Shabbos day of Shabbos. You take the may a hole and that's what creates Shabbos. How does that create Shabbos? Cuz everything gets uplifted into Shabbos. When all my plowing and all my planting and all my work that I did with my creativity, I lifted up my hands as a separate being in my own perception. From that comes the day of Shabbos. That all becomes sublimated in the minucha in the serenity of Shabbos, which all brought back into oneness. The hole and become sublimated. The hole and become sublimated by the koidish. Cuz it's not separate. Even when I'm separate, I'm not separate. I know that it's just another way of connecting in this realm. It's a continuum even through the interruption. This entire tikkun, this entire we're talking about that's what milah is. That's what circumcision is. And he's going to say here a half a liter of water. Mama cheta. A gili alocus. The whole mind map, but uh I'll just say I'll just say one word and then we'll see it inside. What's a bris be pashdus? Hashem created that a male has what's called an arlah. An arlah is a foreskin. And the foreskin covers the organ that the ever abras, what desire calls ice breeze koidish. And what's Mila? Mila means to open up. Literally, Mila means to open up. Circumcise. So, you cut the arla. Right? They cut off the arla, the foreskin. And what happens? The organ is now more exposed. Push the push this. In Mila itself, there's two levels today. One called Mila, one called priya. Priya is like a more thin membrane. Yeah, we do both. We do Mila then we do priya. So, fine today people will tell you that there's health benefits. In fact, many gentiles today do circumcisions in the hospitals. I think in America most kids go through it for all the different reasons they they give for it. But Alter Rebbe says it is really a very deep taich in here. It's It's mama shall have for the cover. He's And he said this at a bris, so. From all the parts of the body, which part of the body is the one that creates? And the answer is ice breeze koidish. With your head, you can maybe produce brilliant insights, but you're not creating anything. And with your hands, and with your legs, and with all the parts of your body, you could run, and you can accomplish, and you can achieve, and you could make money, and you could build your mom lockers, but you're not creating life. The only way we create life is there's only one part of our body which is responsible for creating life. And that's what's called the procreative organ, and it's called procreative, which is the ice breeze koidish. That's the language of the desire, ice breeze koidish. That's the That's the creative part of the That's the creative That's from where you create life. Hashem created the seed of life that gets um absorbed by the feminine and meets the egg and becomes a a zygote and then an embryo, and then a fetus, and then a child that's born, that comes from one place in the body, from the base kedusha. So, that's the space where we, like God, create life. You can't create life. My nose, my mouth, my mouth could spew amazing stuff, but life it's not creating. Only one place from which you could create life. And that's where we reflect Hashem most, cuz we create life, so to speak. We're not mamesh creating a yesh meayin, you know. Obviously, God arranges the seed with the cell, with the egg, but we're doing we're doing pretty remarkable stuff. And it's really it's really beyond comprehension of what happens, like every part of biology, but this is especially. Because basically, what happens is You're familiar with the process. You're talking about hundreds of millions, hundreds of millions of cells in a sperm, in a seed, hundreds of millions. And they all are flying to try to reach the egg. That's the you know, that's the trophy, that's the destination, that's the Nobel Prize. But there's crazy barriers, and most cells, 300 million cells, never make it. And then there's one or two cells who make it, and then one of them often doesn't make it, and then one of them from hundreds of millions, boom. It's it's half of a fellow what happens, you know, today with the microscope, we could see much more. It's incredible. So, that's where we represent Hashem most. And by the way, I'm parenthesis, it's not the toichen of the shear, but it's an an amazing point that comes out of this moment. That's why that part of a person is so holy and so precious. And that's why when it's violated, when it's not protected, it can be the most devastating. L'chaim, somebody hits me on my hand, it's also not comfortable. If somebody smacks me in my face, it's also not comfortable. And it can also be abusive. But you often see not to minimize other forms of abuse, but you often see that a violation that's done in that part of the body can have catastrophic event catastrophic results that are unbelievably powerful. Emotional murder to the nth degree. Sadly, sadly, sadly, as some of you know unfortunately very well what I'm talking about. Why is that? The answer is because this is your most godly part. It's Kodesh Hakodashim. It's somebody coming into Kodesh Hakodashim and tampering with it and utilizing it and abusing it and using it for their own benefits. And that's why this self-destruction that it creates could be the worst. There's nothing that teaches you that you're worthless and you're a shmata and you're meaningless and you're just a piece of garbage like violating that part. People need to understand this. Perpetrators need to understand this and victims need to understand this. What happened? Cuz it's really your divinity. It's your creativity. It's where you where you are like the boyre. It's your tzelem Elokim, literally. It's your tzelem Elokim. So with it and and and somebody's coming in and completely disvalidating, invalidating, and delegitimizing your your dignity, your divinity. The good news though is they can't really do it. In other words, it could feel that way and it could feel that way for many years and I may develop all my insanity based on it, but it's not true. Nobody could really do that. It's just as a child, I don't know. So now let's think about this. But when it's created, what happens? It has an orlah. It has a foreskin, which means something is covering over that part from which you create life. Something is covering. There's an arlah. Right? When we're When one removes the arlah When one removes the that dimension is more revealed. So, the Alter Rebbe says, "Think about this. The way the person is created, it's a metaphor for the whole universe." What's the source of life of the whole universe? Hashem. And everything is just a flow of God, and everything is one. Everything is the flow of Hashem. Everything But, nobody sees it. You know why? Cuz there's an arlah. There's a foreskin. The foreskin doesn't only exist in us. The foreskin exists in the universe. All divine energy that flows from the source, the seed of life, is covered over by a masach. That's called an arlah. Aral fasai means my lips are stuffed. I can't get my words out. Aral. V'asireisu es arlas l'vavchem, the foreskin of the heart. My heart is blocked. It's always called arlah. Arlah means something that blocks something, and it doesn't allow exposure. So, the arlah is really a metaphor. It's a microcosmic metaphor for the whole universe. The whole universe has an arlah. What's the arlah? The arlah is the masach hamavdil bein kodesh l'chol. That's why there could be chol. That's why you could feel nifred. Are you getting energy this moment from Hashem? You are Hashem. How could you feel separate? How could there be a metzius that somebody feels broken, lonely, separate, detached, isolated? Your very feeling of isolation is also from God. So, how could you feel isolated? The answer is, there's an arlah. That's the answer. It's clogged. It's And that itself is coming from the divine. Because the divine energy is coming through the arlah. If not, you wouldn't have it. You wouldn't be alive. But, we're not feeling the experience. We don't feel the flow. That's called arlah. So, Alter Rebbe says like this, "When you make a bris, when you cut the arlah, you're not just cutting the arlah on the skin. You're cutting the arlah of the whole universe. What you're telling that that this child is allowed what happens in the life of this child is you're opening up the arlah in their consciousness that they should be able to experience the flow of life from Hashem into them. So, the physical act becomes reflective of the entire purpose of existence. What's the purpose of existence? Purpose of existence is to bring the light through the arlah, to bring the light through the masach. Or in other words, as he said here, to take the turmisin, which are bitter, and make them sweet. To take the separateness and reveal the oneness. That's the whole nekudah. Let's see. Before Avram was circumcised, he was called Avram. Now, here you'll see in the name amazingly. What's Avram? Av ram. What does Avram mean? Av is a father. Av is a father. What's ram? Huh? Exalted, above, sublime. Ram, right? Ram and us. So, the Av is ram. A father represents the beginning of the revelation. The source of flow is called the father. Just like a father and a mother. The mother takes the seed, develops it. The seed fertilizes the egg, and she's the one who does, you know, the main avodah. But, the beginning of the flow comes from the Av. Spiritually, what is this? >> But it remained wrong. It remained above, exalted. It wasn't integrated. Why? Cuz there was a masach, or what we're calling an arlah. It's all from the av. Av is the source of ashpa, which is divine. But it remains above. It doesn't go into your nervous system. You don't feel it. You don't experience it. Why? Cuz there's a curtain. And the curtain blocks it. So what you're getting is a feeling of interruption. You're not feeling the flow. You're not feeling that you are in the embrace of Hashem every moment. So of course I have anxiety. Of course I have anxiety. That's Avram. Ayede hamillah, Avram Avinu now removes the foreskin. Not just of himself, the whole world. Nikra Avraham. Av hamon lo hoysif hiskalus nitzutzos. Now this av is not anymore ram. Now he becomes Av hamon He becomes the father of nations, all the sparks. Could now be absorbed. Kiliyoisa degilu gamur. Since the light is now revealed, there's no foreskin. Achrei hiskalus nitzutz lekol tahas kanfei hashchinah. For the heart to be revealed, until the spark could now be absorbed on the wings of the shchinah. Like a flame that's close to the bonfire, and the flame is absorbed because the nitzutz doesn't feel the masach. The spark can get through the curtain. But once the curtain is removed, the spark right away gravitates to the source. You know who you are. We all know who we are. There's no question who you are. Eino ach meluvada, you're divine. But there's a big masach. There's an arlah. So I don't feel it. So I'm now busy controlling things and busy in my ego and my anxiety and my insecurity. The moment the masach goes away, the nitzutz goes back. Who ayede hamillah? This is through milah. Ki milah oisiyos malyutke. This is the word milah. Milah is malyutke. What's pshat? Chachmah and binah in the yud and hey of Hashem's name is chachmah binah, and mother. Chochmah is the spark, the seed. Binah is the feminine that takes the seed and develops it just like Chochmah is the epiphany and Binah is the the full idea. The developed idea. Umal ulashon is galus. The word mal in Hebrew means revealed. Ki mal milashon memalela. It says Vayihi Adam lenefesh chaya, the Targum says leruach memalela. How do you say word in Hebrew? How do you say the word word? Milah. What's the connection? Ruach memalela means a spirit that speaks. Memalel means speaks. Umalilu milo. Speak. Ki mal milashon memalel shihadibur hu megaleh es hachochmah. Words, letters reveal the wisdom. Li yesh hachochmah yetzasi mikol apela lemalel legiluy. Dibbur actualizes the chochmah from a state of concealment into a state of revelation. Velechein lo asah epel am misaf berurah. When Mashiach it says Mashiach comes I will transform and give the nation safah berurah. Clear language. What does clear language mean? Ki ksixvi ro kol basar yachdav ki pi Hashem dibber. Mach Mashiach igaleh bechinat dibbur is galus Elokus is galus chochmah. They will see that God's mouth spoke meaning the inner energy will come out in speech. Safah berurah. It will be revealed in dibbur milah mal. Mil malyut key. Milos yut key. Chochmah Binah which is the source of the flow. Instead of it remaining ram exalted concealed malyut key it's opened. That's what mal means it's open. Umaltem that's what happens when you circumcise. What's circumcision? You open it up. It's not blocked anymore. So the moment you feel that you're in the flow of yut key everything it's a game changer. So now the nitzutz can right away be absorbed in the avukah there's no separateness anymore. There's the experience of oneness and bliss. Vigilu is elemilo bechinat chashmal. This revelation by Hashem Lamaila is called Hashmal. One of the most mysterious prophecies of Yechezkel, chapter 1 of Yechezkel verse 27, Maaseh Merkavah, is he says "Va'era kein Hashmal." I saw something that looks like Hashmal. What in the world is the word Hashmal? So, in modern Hebrew it became electricity. But, Yechezkel lived a couple of years before Edison, before Thomas Edison. So, there was no electricity in the times of Yechezkel. Right? So, we named electricity We named electricity Hashmal cuz we don't also know what electricity is. Nobody knows what electricity is. Fine. So, it's a good word for electricity. What is Hashmal? The Gemara even says in Chagigah daf yud gimmel there was a child who was learning Yechezkel, and he said the word Hashmal and he experienced it, and his soul was gone. So, they wanted to hide Yechezkel. And the Gemara says they decided they said this one child is in a different league. It's fine. Most people read Hashmal, nobody gets burnt up cuz they don't know what hit them anyway. It's fine. Just another word. So, the Gemara says what's Hashmal? Two words. Khash Mal. Itim khasho is itim emalelo is Chagigah daf yud gimmel. Sometimes you're quiet and sometimes you talk. Khash is Khash means quiet, like lakhshut. That eight lakhshut. Mal, we just said is dibur, milah, speak. Khashmal is silence and speech. So, he says "Itim khasho is sometimes this gili that we're talking about is mamesh called Hashmal." Why? Sometimes it's quiet. Ain ohr shel panim uvchinat helem. Sometimes it's ya'al shugla khakhma shtikah. The fence around wisdom is silence. Sometimes the khakhma doesn't come out. He teaches here that sometimes the deepest protector for khakhma is silence. Don't say a word. Words ruin things. Look who's talking. Speaking about anything ruins it cuz you have to bring it into a new world, you have to dull it, you have to compromise and it always gets diluted. It's never the full intensity. The less words, the deeper, the more authentic. So that's the but we eat them in but sometimes it comes out in words brings deeper revealing. There's another Peter Mall. Who you should be moving means he's sitting right in front of me Peter. When you say means you're not sitting somewhere else. You're sitting right in front of me. So Mall means something that's revealed. When you're sitting right in front of me, I could see you. I could talk to you directly. When you speak, it comes out in Revelation. So the concept of Mall is that which is essentially silent and above Ram becomes Avraham. And the moment it becomes revealed cuz the muscle is is removed or at least somewhat removed, so everything changes. Now Avraham could begin to change the world. Now the whole world can experience the divine flow. That's why Avraham really begins to change the world after the bris. Before he was also doing a good job, but you can't compare it to after the bris. Once he removed the Arlah, this is already a new phase in the transformation of life cuz now he could bring the world back to its reality in a much more integrated fashion. This is all true below in our own person in every person. Hashem says let's make Adam in our image. That means everything in our body is an image of Hashem. So he says look in muscle Avraham Ashpia. There we have a muscle, we have a veil on the Avraham on the organ that creates life that's muscle be a life. The organ that is bris which is life, has a masach. It has a curtain. It's called arlah. It's called the foreskin. Shehu pnimis ram. And therefore, what happens? The av, the organ, the bris, remains ram. It remains above. It remains concealed. The flow is not seamless because it's not connected. And that's also on a spiritual level. When you don't understand the power of your own ice bris kodesh, right, it's really a very, very exalted element. It's your divinity. The arlah means it's blocked. What does it mean it's blocked? It means the person is not in touch with the real energy. Right, when a person just treats it in a cheap way, when I sell it in some cheap way, or I squander, whatever it is, what does that all represent? Av ram, there's no connection. I don't I I'm not connected to it. I'm not a master of it. There's no integration with it. So, this is the idea of the arlah that it blocks the connection with the powerful energy of the bris. Hanistoros Lashem Elokeinu chochma u'vinah. Haniglos lanu u'l'vaneinu. Sh'ai dei amila nasan niglos lanu u'l'vaneinu. This is the meaning of the pasuk as it says in its oven. That's what is concealed is for Hashem. What is revealed for us and our children is to do all the mitzvos. So, Moshe Rabbeinu is talking about things we know, things we don't know about. The Rebbe teaches like this. Hanistoros Lashem Elokeinu chochma u'vinah. Chochma u'vinah is Yud Kay. That's from the concealed reality of Hashem. Haniglos lanu u'l'vaneinu. Through the milah, it becomes revealed. Hanistoros becomes niglos for us and our children. Because this is what comes out through birth. This is how you create children. So, it's lanu u'l'vaneinu. Through this place, you create children, which brings out haniglos. Lanu u'l'vaneinu. >> The fascinating thing is when he added the hey, he didn't take away the rash. And the hey is making him accessible to everybody, so take away the rash. His new name should be Avraham. Avraham Avraham take out the rash. Rash means he's above, he's exalted. You never take out the rash, you leave the rash. Why? Cuz it's not that when you reveal it, you dumb it down. You don't dumb it down. The same ram comes out in Avraham you don't take away the rash. When he added the hey, he didn't take away the rash cuz he still remains ram. It still remains it's not that Avraham loses that touch. It's just it can be revealed also big Louie. That's what he says Louie Louie Louie Louie Louie Louie Louie. In its pure formula. Shagiliya. remains in the stars. Even after it's revealed it remains a secret. The hey I mean so Miller's revelation or pre then you have a second stage of Miller called pre yeah. Where you reveal it even more like it says you open you expose the head of the woman by a sight of where you expose the signs of the animal. So that's the next stage of Miller. Now see finishes he says Louie Louie Louie Louie. Cool and that is good. So what does Miller do? It reveals it's the gilly of the muscle that veil that separates between condition so that they can be cool and that is that's what Miller accomplishes. It doesn't remove the muscle completely but what it does is it allows that the shouldn't block the energy. So that this child you're giving them the empowerment in their own life for their whole life. It's the middle of the creates the covenant that throughout life they should be able to always have never interrupt the flow completely. The muscle should not be one that comes down and just creates an absolute gulf where there's no set where there's no connection. And this is the main of dollar been kind of keep a Shiva of dollars. The tomorrow speaks about seven types of separations. We have a partial of dollar been a dollar may We have a dollar been a we don't say all of them. The main of dollar is the dollar. Once you remove the of dollar been a dollar, then all the other of dollars are also healed because the real key is if it's a dollar or not a dollar. The real of dollar, the source of all the others things that have been perceived as separate is all because of dollar. So, the moment you say a dollar been a dollar of dollar. A dollar been a dollar, why do you finish with that is a dollar been a dollar. The tomorrow speaks about but this becomes the main of dollar because that's the main of dollar and the moment you heal that of dollar all the of dollars ultimately fall back into place. Good Shabbos, good Shabbos, good Shabbos, good Shabbos. Mazel tov a baby boy, wow. So, we have a breeze coming. Huh? Okay. Good morning. Next week I'm not here. Next week there's no classes, okay? But we'll resume after that. Everybody have a beautiful day. A friendly Shabbos, a Shabbos, a Shabbos. Cool Shabbos is cool Shabbos. Can't get over the internal contradiction. Ah, hol amaya, hol amaya, that's the whole mikudash. Hol amaya trips, it's all about a hol amaya trip. Slach lanu, bruchim habaim. Yeah. Yeah, yeah. Lach amishna, yeah? That's how we do lach amishna for the man, yeah? The nifrad versus preparing an eruv shabbos. I didn't understand what what what the rav meant in terms of and and that disconnect with the mitzvahs of bracha and the rav was speaking about somehow preparing an eruv shabbos, a hachana on eruv shabbos. There's a relationship between Is the He said the greatest Like, what's the greatest pain is that disconnect Slach lanu. The question is A dank far coming. And somehow that's tied into the hachanas on eruv shabbos. In other words, that on during the weekdays, Hashem says go work. And over here you could perceive yourself as a separate person who's creative and you're doing work even though in front of Hashem you wouldn't do work, but there's more concealment. But the whole purpose of that is mish ataurach b'eruv shabbos, achal b'shabbos, that the food of shabbos comes from eruv shabbos meaning that all of it gets sublimated on shabbos. You bring back the choil into kedusha. You demonstrate that all my work that I did all the six days of the week was just as a conduit for God. separateness in down being Exactly, the perceived separateness is sublimated back to the source. You're bringing it all back into alignment. It's like you went out to a foreign territory and you build it all back to the melech. You don't stay in the kodesh hakodashim, in the hub of the king. You left. You were like so go, leave. Go out of my court, and that's why you could do work, and you could you could you could demonstrate your prowess in front of the king. You would be surrendered. >> If that's the case, so then how is it that you have living in the midbar with the mana every day. If that's true, then you have that perception every day. You should be having that perception every day. You shouldn't need the lechem mishna every Shabbos. Because you have that perception So, I guess even in the midbar there were different levels. Even in the midbar you couldn't compare Shabbos to the weekdays. It's a good question. Even on Shabbos itself, there's the Shabbos in the midbar which was a completely different uh But it's not either or. There's so many states of surrender, higher and higher. But you have also then, if that's true also, you're you're saying that the fact that I go out and I can walk out in the week, which I didn't have the opportunity to do in the midbar. The the emphasis is that that's connected to I actually have an an achsmoy Yes. for Shabbos. Because I guess I I didn't have an achsmoy in in in the midbar. It relative to now. Relative to now, yeah. I have much more of an opportunity The wind and the rain are covered, yeah. And the chanamah. I have a much greater opportunity now to have an >> Yeah. achsmoy than in the midbar. It's a different shlichus, yeah. It's a different mission. So, I'm saying that that alone would be you'd say like why would you want to leave that? That's what the Say so, I because I can have an achsmoy. Yeah, the Alter Rebbe says that's why the miraglim didn't want to go into Eretz Yisrael. They weren't so stupid. They weren't so stupid in terms of what? They want They didn't want to leave the spiritual uh hub. No, but Who could care? You should It was a mistake, but it shows us that there was a very deep idealism there. There was a There was They wanted to remain in the in the in the holy sacred space. So, it's an unhealthy space, almost I'm saying from that perception. I wouldn't call it unhealthy. It's just not the purpose. >> want to be have a have an aspect. But, it's not unhealthy. It's It's It's really one with with a source, but it's not this purpose. >> the tacos that they that that the goal that they The purpose was dirah betachtonim. >> be close. So, what that means Right. Right. You have a mission to do. You have a mission to do. toivah ha'aretz me'od me'od. Yeah. >> once it's Shabbos, people have to run out and get pizza like you. Yes. Motzei Shabbos is a hard time for people. >> Is that because the Abdullah's too hard? >> Yeah. No, because it's it's Motzei Shabbos is a difficult energy. It's It's a serious transition. So, you have to know how to integrate it. How do you You learn Gemara. You learn Gemara. Motzei Shabbos you learn Gemara. Cuz that brings the Gemara is nigleh, so you bring halachus into nigleh. You reveal the godliness in nigleh, yeah. Cuz yeah, that's the eitzah, cuz Gemara is is godliness in the world of nigleh, in the world of of halacha. So, that integrates the kedusha into the weekdays. You understand, yeah? Yeah, yeah, that's what the That's the best eitzah in Motzei Shabbos. What do the women do? The women will figure it out. If the men figure it out, they work