Va'yedaber Shavuos 5728 #4: Don't Get Lost in the Details; But Don’t Run from Them

So, we're reaching close to the end and climax of the moment that we began in honor of Shavuos. It's a moment by the Lubavitcher Rebbe Shavuos 1968 which begins with a possible by double as called by my show my car car. We're up to chapter 8 if has in the copies it's page shin lam it all of Okay. Today's class is dedicated by Geon Levy in loving memory and loving memory of her beloved father Joseph Levy Ben Yakut and Chaim who passed away on the 14th of Elul the hate in the show my say true but Chaim may his soul be an eternal source of light, blessing and inspiration for you and for the entire family and community and all of our people with abundance of blessing for many long happy healthy years and thank you so very much. Okay, so we're up to save has that's my show my show my car. Let me just give at least one point of summation. It's a this quite a deep uh a deep discourse a very deep and intro deep moment. But maybe one way to uh summarize I just thought of it this morning is about the story of the elephant. You know the story of the elephant? A lot of stories with an elephant. This is not with a pink elephant. This is with a regular elephant. They say that there were a bunch of blind a few blind people who never saw an elephant in their life. It's like an old an old tale, you know, one of these old anecdotes or stories that brings out a point. None of them has ever seen an elephant in their life. They were unfortunately blind and they come across this elephant. Each one of them though was touching another part of the body of the elephant. So, one of them touched the side of the elephant. And they asked him, "What is it?" He said it's a wall. It's a big sturdy wall. The other one touched the tail of the elephant and he said it's a rope. The other one touched the tusk of the elephant and he said it's a spear. And the other one touched the trunk of the elephant and he said it was a snake. The other one touched the ear of the elephant and he said it was a fan. It was a fan. Very good for the summer. And then finally one touched the leg of the elephant, the massive leg of the elephant, and he said, "This is a tree, a powerful stable trunk of a tree." And they got into a huge fight. Right? This one says a spear. And this one says a snake. And this one says a wall. And this one says a fan. And this one says a rope. And this one says a a tree trunk. And everybody was very sincere and in their own way extremely authentic. And yet everybody was wrong. What were they missing? They were missing what we would call the big picture, which is the full picture, which is the authentic picture. It's an elephant. Yeah, there's different parts of an elephant that feel certain ways. And their mistake was they were judging it based on their own experience. Their own experience of sensation that they had previously in life. They had brought that experience into the present encounter. And from that they deduced all of the different truths, quote and quote, about this elephant. It's an important story because so much of life happens this way. And you can't blame anybody. I bring my experience into all of my relationships. And I interpret reality based on my sensations, based on my experiences, based on my knowledge, based on my template, on on so many so many different levels. But it always takes the humility, introspection, emotional growth to be able to expand. And when we expand, that can become, you know, what we always say, today's redemption becomes tomorrow's exile. This gives a little perspective into one of the main points he's making here in this mind map. And that is that when you see how Yiddishkeit was communicated, how it was communicated, it says Vayidaber Elokim es kol hadvarim ha'eileh leimor, "Anochi Hashem Elokecha asher hotzeisicha me'eretz Mitzrayim mibeis avadim. Which is the kri'as haTorah, the reading of Shavuos that we're going to read b'ezras Hashem tomorrow morning. The Rebbe used to always suggest that everybody should come to Aseres Hadibros, even little children, mamash, even infants, because it says in Medrash that Hashem said that uh if one Jew was missing at Har Sinai, he wouldn't give the Torah. And it says in Medrash that every year Shavuos, when the Jews read Aseres Hadibros, the psukim says Hashem says it's like a new Matan Torah. So, we're always asked that every Jew should try to try to bring every Jew to Aseres Hadibros, even little little children. So, what's the opening of Aseres Hadibros? What was the opening of Matan Torah? Vayidaber Elokim es kol hadvarim ha'eileh leimor, "Anochi Hashem Elokecha. So, there's the famous question. The words called are superfluous. That was the beginning of the mind. You never have it in since he says what he said. He should have said Hashem spoke. You don't have to give an introduction. Right? In Yiddish I said in Yiddish there's an expression made of I'm going to before I'm going to speak I'm going to say a few words. I don't have to get up and say, "Okay, and now I'm going to speak." And then say Tell me what he said. It doesn't say anywhere else. Obviously it's going to be all these words. It's a big question. Actually asks the question. So actually answers he brings in the mind. That this teaches us that there were two phases in first was called all. He said all the words together as one saying all the 10 and one. And then he redid them in a specific fashion. First was called all. All the words compact into one like a cloud. And then from there he redid it into 10. He branched it out into 10. Which you have to understand first of all what does that mean? And why? So it sounds like a great miracle. I don't know how to put 10 statements into one. What's the point? On a similar vein but a little different but the same that refers to the whole Torah. Call all the words all. These words that would be revealed in Torah which means the whole all. The whole and even all that. All All words were here in these words, in Anochi. The Asara Hadibros includes Kol Hadvarim as a klal, again as a klal. So, just like Rashi says that the whole Asara Hadibros first begins as one saying and then it becomes 10. But the Rebbe says the whole Torah begins as 10 sayings and then specifies itself and branches out into the Kol Hadvarim. All the words that will ever be said of Torah of of of Torah Shebiksav, Torah Shebaal Peh, Mishnah, Braisa, Gemara, Midrashim, all the way Kol Mashu Talmud Vosek Oseh L'chader, the Gemara says even though what does what a true authentic Jewish student will be mechadesh in Torah Hakol NIKTAN L'MOSHE MISINAI. KOL HADVARIM, IT'S all Vayidaber Elokim, God said it right here, it's all in Asara Hadibros. Cuz it's all included in Anochi. The Baal Shem Tov says in that itself the whole the whole it says in Seforim that itself the whole Asara Hadibros are included in the first two. And the it's more more generally all of them are included in the first. The Baal Shem Tov says more generally everything is included in Anochi. And more generally everything is included in the aleph of Anochi. It's not only in Asara Hadibros, the whole Torah is that way. Everything is klal uprat. In Chumash relative to Asara Hadibros it's prat, but relative to everything else it's klal. Nevi'im and Kesuvim is more specified. You come to Mishnah, Mishnah relative to Torah Shebiksav is prat, it's very specific. It speaks about the details of Halacha. But relative to the Gemara it's still very klal very general klal. The same is true Braisa, Braisa is more specific than Mishnah. Gemara is more specific than Braisa. The Meforshim on Gemara is more specific than Gemara. And so as Judaism develops, there's more prat, more prat, more prat and yesterday's prat becomes today's klal. So, somebody in a book gave it a safe gave it a set of two Seforim on Mayim Achronim. In Shulchan Aruch my Achronim is a siman. And it's pretty specific. What could you put into Sforno Maim Achronim? I don't know how many questions are on But that's today's style. You take this and suddenly every granular, every uh Yeah, I saw there's two big Sforno on Shiluach Hakan. On sending away the mother bird, yeah? In Chumash, it's a pasuk in two parshas Kiseitze, two psukim. In the Sifrei Devarim it's on Shiluach Hakan. Over there it's very, very celestial, it's very, very uh seminal, it's nebulous. In Chumash, you already have two psukim in parshas Kiseitze. Ki kar el kenef ha'eichah kan tzipor o shalach tishlach es ha'eim al banim teglach. Today in Gemara you have a sugia about it. Here you have two whole two big Sforno on it. Yesterday's klal Yesterday's prat becomes today's klal. So the Rebbe asks, what's the Why why was it like this? If this is what God wants the details, so do it lechatchila that way. Yeah, this was the whole build-up of the maamar. And he started to explain that the whole creation was done this way. With a lot of details, but the main nekudah is that we know ba'asara ma'amaros nivra oilam, through 10 utterances the world was created. But the Mishnah says b'maamar echad yachol libros. He could have created it with one maamar, with one utterance. He didn't need 10 utterances to create the world. So he explained, it says in Sforno, it's explained in Chassidus, that it's not only yachol in the potentiality, it's in reality. Bereishis bara, that's the maamar echad. The first pasuk Bereishis bara Elokim es hashamaim v'es ha'aretz, that's maamar echad which includes all of creation. Like Rashi says, es hashamaim ves ha'aretz" means in the beginning he created everything, but it was all condensed in klal. And then from there it goes into prat. So, the first day everything was created. "Es ashamayim ves ha'aretz" everything in heaven, everything connected to earth. Like the Gemara says in Rosh Hashanah, "Bereishis nami mimer hu." Bereishis is also a mimer, but it's a mimer of klali. It's a It's a general mimer that includes all of the nine that comes afterwards. And here again you have the same question. You want lapoyel all the specifics. You don't want to stay in one You don't want a general world. You want the specifics. And like he explains, what does this mean? It also means it's practically It's not just an abstract idea. That the way the universe was formed was first in a condensed condensed point. Like a tiny tiny speck. And that expands into prat into the entire universe that we encounter. That the Ramban explains is the Maharsha explains is the Baal HaTanya explains it. He brings in the footnotes. Here again, what's the point? Again, klal and prat cuz the Torah is the blueprint of the universe. And it's not like the asarah ma'amaros end. The asarah ma'amaros is a prat relative to bereishis, but relative to what's going to come afterwards asarah ma'amaros is a klal. Ten We don't have 10 things in this world. It's not like we have 10 things. God said, "Let there be light." There's light. God said, "Let there be heaven." There's heaven. God said, "Let there be produce." There's produce. Let there be luminaries in the heaven. Let there be mammals. Let there be birds. Let there be fish. Let there be man. We have much much much more. Produce includes the entire world of botany. How many pratim are there? First of all, how many species? And every species itself. There's no one adam. There's billions and every and and there's a whole species of Adam and everyone is unique. Et cetera, et cetera. So, I started my mother who says also a claw. Just like we explained, a noachide is a claw. A serous of deborah says a prat, but a serous of deborah says also a claw like I the Torah. Et cetera, et cetera. So, one of the main explanations, one of the main points is this is why I told the story of the elephant. Is that this actually allows us to always remain connected to the purpose of creation. Which is oneness. And explain in the mind there that the mind there actually borrows versus a serous of motors. It says I shall could have created the world with one other hands. He created it with 10. Why 10? Why 10 not one? In order to exact payment, to penalize the wicked, and to reward the righteous, which is very strange as we discussed at length in the previous class. This is this is a pick your office in the fifth chapter. So, he explains the deeper explanation, a more explanation. It's not stone. You know, cute words. He could have done one, he did 10. It's actually two types of universes, two types of reality. If the world would have been created the mind there actually what does it mean? It means this is how the this explains this mission. Not only the mind there actually is spacious, but if the world is created the mind there actually would be a different type of world. You would see in the world oneness. Meaning, despite all the diversity that we encounter constantly in everything you would see that it's my mind there actually. It's just a manifestation of God's infinite oneness. So, when I would look at you intuitively, I would encounter oneness. We're both my mar'eh echad. I may be manifesting the light in one way, you may be manifesting it in a different way, but it's one, like the rays of the sun. There's many rays, but they're reflecting one sun. Nobody doubts it. And they don't compete with each other. There's no ego in the ray. Cuz an ego doesn't apply to the ray of the sun. The ray of the sun has ego as why? Cuz its entire identity is, I'm just an expression of the sun. That's my mar'eh echad. My mar'eh echad would be a world in which everything is different, but it's still one, because you sense in it the source of it. That's not the world we live in. We live in the world of asarah ma'amaros, of differentiation. Differentiation that reaches to the core of our understanding of the world. You are you, I am I, and everyone has their own ego and turf to protect. And to really connect with somebody else in a very deep authentic way, takes a lot, a lot of work. That's the asarah It's a different world. It's two different worlds. The mar'eh echad v'asarah ma'amaros is the inner state of reality. If it would have been a mar'eh echad, you would have had everything we had, but you would have seen the oneness everywhere. L'ma'aseh, we don't see that. We see differentiation. That's why there's choice, there's b'chira. I have to choose to connect. I constantly need to choose to surrender the outer ego to the inner frequency of trust, faith, love, surrender, and oneness, echad. And because of this duality, there's two elements in the universe. On one hand, we feel that part of being alive means I have to be me. I want to hold on to my authentic self, my integrity. If I just melt away in you there's something off. We fight tooth and nail. On the other hand I want connection. I want relationships. Which one is real? The Maimer Echad is what causes us to want to connect. What doesn't allow me to remain in my ego content? It's like a prison. I want to connect. I want to be one with you and with God. The Seder Ma'amaros is what tells me I want to be me. I want to be me. The mine and every species has its own identity, its own integrity. That's the Seder Ma'amaros. I want you to be you. We don't have Kilayim. We don't make a hybrid. Everything needs to respect its identity. Both are true. Mitzvah the Tachlis of Brias Olam there's two inyanim. Number one that there's a world, there's identity. There's you. That's the Seder Ma'amaros. But the Tachlis was there should be fusion and oneness. Dirah Betachtonim that in the lower reality, in our identity, we should embody the oneness of divinity, the oneness of Ein Sof. So therefore, he didn't create the world with the Seder Ma'amaros cuz then the world essentially would have been a divided world. Rather the world begins with a Maimer Echad and from the Maimer Echad comes the Seder Ma'amaros. So embedded in the 10 Ma'amaros is a secret code. And the secret code is you're one. And the deeper, deeper, deeper, deeper you go and you touch deeper layers you want to shed your ego more and more and more and more and more and more and more and more until you completely let go of it. But you want it to happen in an integrated way. Not in a way that's superimposed on you, which is not real, in an integrated way. That's where the Seder Ma'amaros themselves come from the Maimer Achas. So, he doesn't begin with prat, he begins with klal. So, that even in the klal, everything is one. So, it begins with klal, so that even when the pratim come out of the klal, they're coming out of the klal. So, when each prat is a secret sense that I'm part of klal. I'm part of achdus. I'm part of oneness. And that goes deeper and deeper because Maimer Achas is deeper and deeper like he explained there's many levels of Maimer Achas. You have bereishis. You have what's called chachma, you have keser, you have lifnei hatzimtzum. What's called aliyah serach lifnei hatzimtzum. In other words, the way the world is experienced in the ein sof, when God desired the world, everything is mamash one. Everything is one. There's the world in machshava kadma'ah kadmon and kabbalah. All of these different madreigas are different frequencies in which you experience the oneness of yourself in the universe. Less separateness, less ego, less differentiation, deeper deeper into achdus. Cuz everything really comes from one. You have ta'am hashinyan. In the in the in in in it's also true with Torah, as we'll see. The whole Torah is that way. It's very push it to practically. You know, in Judaism, there's two ways of experiencing Yiddishkeit. I think everybody will relate to this. One is as pratim and one is as klal. One is everything is another detail. You could even learn that way. Today, we're learning hilchos muktzah. Tomorrow, we're learning hilchos brachos. Then, we're learning hilchos ribbis. Then, we're learning hilchos niskei mamon. Then, we're learning hilchos chovel b'chaveiro, if I harm somebody. Learning hilchos shutfin. Hilchos tum'as u'taharah. That itself This too much love, this too much neither. Yeah. We could learn the laws of schmitta, we could learn the laws of trumas, we could learn the laws of brachos. We could learn the laws of making an eruv chatzeiros or eruv reshus. We could learn the laws of chametz and matzah. And everything is another world. It's a prat. Now that itself, you have maseches pesachim. You have the pesukim in chumash, you have the mishnayos, you have the gemara, you have the poskim. But one way of experiencing Judaism is everything is its own universe with its own halachos. And that's generally how it's learned. That's generally how it's learned. What the maamar is saying here is that the inyan of taifah is then inyan of Torah. It's always klal u'prat. Everything begins with one nekudah. The whole Torah begins with one nekudah. VAYEDABER ELOKIM ES KOL hadvarim ha'eileh. It's a beautiful words from the Chidushei Harim. In this maamar you have the explanation of it. He says, "What is meant by Vayedaber Elokim es kol hadvarim ha'eileh leimor?" The question that we asked. He said, "Vayedaber Elokim es kol hadvarim ha'eileh leimor." God said all the words, all the words that he would ever say in Torah till the last chiddush, it's all leimor, it's all to say, "Anochi Hashem Elokecha." It's all to bring out the experience of Anochi Hashem Elokecha. So if you're learning maamar kranim, it's the experience of Anochi Hashem Elokecha. You're learning hilchos muktzeh, it's the experience of Anochi Hashem Elokecha. You're learning hilchos lashon hara, you're learning hilchos pigul, hilchos nosar, hilchos ma'asros, hilchos beis hamikdash, whatever it is, it's all Anochi Hashem Elokecha. So you say it's not true we're learning muktzeh and Anochi Hashem Elokecha. Muktzeh is that I can't touch my computer on Shabbos. The Kaylim Shimlachto Leezin, Kaylim Shimlachto Leha'ata. If I touch How do you touch a hammer? How do you touch a pen? With an Achshav Melacha. When the convert came to Hillel, when the the non-Jew came to Hillel in Maseches Shabbos Lamid Lamid Aleph, and just teach me the whole Torah on one leg, he says, "What you dislike to be done to you, don't do to anybody else. That's the whole Torah. Everything else is commentary. Now go study the commentary." Really? A Tosfos and Menachos is a commentary on love? What's it to do with love? How do do a Mincha with Kemitza? Kol Oreiv La'bila. Where is the love? Where is the love? I understand that some Mitzvos connected to love. So the Alter Rebbe says in Tanya Perek Lamed Perek Lamed, the Perek of the heart, Lamed Bais, that every single Mitzvah is here to be able to get you in touch with your soul, your divine soul, and that's the only way to find love. Every other love is egotistical love. Every other love is for ulterior motives. I like you today cuz I'm getting something from you. I like your looks. I like your humor. Maybe I like your money. Whatever it is. I like your personality. I like me. Real love is you have to go back to the klal. You always have to go back to the klal, the place of oneness. The place of egolessness. Every Mitzvah is another way of touching AN ACHSHAV MELACHA. NOT JUST INTELLECTUALLY, EXPERIENTIALLY. So now I come back to the elephant. Now this is my elephant story. Not mine. It's an old elephant story. You could touch a Judaism, and this one says Judaism is a rope. And this one says it's a snake. And this one says it's a wall. And this one says it's a fan. And this one says it's the trunk of a tree. What else did I say? This one says it's a spear. And everybody's talking about their experience. Nobody's experiencing the elephant. I touch life. Now I'm touching a tree. Now I'm touching a squirrel. Now I'm looking at a deer. Now I'm looking at a beer. Now I'm looking an apple tree. Now, I'm looking at an orange tree. Now, I'm looking at the table. Now, I'm looking at you. This is a Sodom and Gomorrah. God created the world by Sodom and Gomorrah. It's true. What am I not seeing? I'm not seeing an elephant. The elephant unifies the fan and the tree and the spear and the snake. Huh? The Bala Maimon? What do you mean Bala Maimon? Yeah. Yeah. And it's not that this elephant doesn't have these qualities. They all melt away. No, they're there, but what are they? They're an expression of an elephant. For an elephant to have a the organism of an elephant, it has all these components. It's not a prat. It's part of a klal. The whole life is that way. So, that's why the Torah dafka begins with klal not prat. There's no nekudah of Torah that you don't have to bring back to the klal. You always have to go back to the klal. Everything. That's an interesting thing. In Gemara, whenever it wants to bring proof to something, what's the expression? Tashma. Come and hear. Tashma. Come and hear. In Zohar, whenever he wants to prove something, the expression is to chazi. Come see. Why? What's the difference? Come here, come see. The Alter Rebbe explains about time he explains what the difference of seeing and hearing. To have to the kavod. When you see something, how do you see it? If I come if you take me into an art gallery and say I want you to see the Mona Lisa. I want you to see this amazing piece of art from Chagall or Raphael or Rembrandt or Picasso or Van Gogh. Or I should say Zalman Kleinman and the Lieberman. What do you see? What do you see? You see the whole picture. Right away, you see the klal. Afterwards, I could sit and analyze. Wow. Look at that child. Look at that home. Look at that garden. Look at the sunset. Look at the at the emotions on the face, but it's not what you see. You see one big picture which includes all of these details. When you hear a story, how do you hear it? If I say I want to share with you what I saw, I can't tell you the whole thing. When I share with you a story, it's detail by detail. I say I saw an amazing picture. Really? Tell me. So I say, "There was a sunrise and there was a person and there was another person and there was a field and there was a tree and there was a bird and there was an army." And then hopefully, if I know how to describe all the details well, at the end you're going to figure out and make a picture of it and usually it'll be pretty inaccurate. You see the difference? In both there's prat and klal, but what comes first? In seeing, it's always the klal and from there you analyze the prat. You come into a house. You want to buy a house. I want to show you my house. What do you see? YOU SEE THE HOUSE. RIGHT? WHAT'S CALLED FIRST YOU WALK INTO THE HOUSE, you see the whole house. You see the dining room, you see the living room. You see the kitchen, you see the setup, you see the outside. You see a house. Now you could sit 6 hours and analyze the house. Where are the pipes? What's behind the house? When you hear about it, it doesn't work that way. The same is true with everything in life. The ear is klal and then prat. Shmiya is prat and then klal. What does it say by Martin Tyler? Royim as a koilus. So what do chazal say? Royin as a nishma v'shamin as a nira. They saw what is heard and they heard what is seen. What does that mean? Another cute miracle that God did? Okay, I hear voices. No, you see voices. I see lightning. No, no, no, you hear lightning. Okay, it's called synesthesia. Ibn Ezra says that all the senses come from one place, so they get exchanged. The Rebbe says a half of the word. We usually see Judaism through hearing. Everything is proton. This is and this is this is and this is THIS IS THIS IS THIS IS and this is what's the this is AND THIS IS THIS IS AND THIS IS WHAT'S THE CONNECTION? That's hearing. was what is usually heard they saw. What is seen they heard? What does it mean what is usually heard they saw? It wasn't proton, IT WAS BY ALL OF THEM ALL OF THEM WAS ONE MY IN THE WORLD. You're constantly in touch with the frequency of oneness. It's called the frequency of coherence. Everything is coherent. Actors. There's deeper coherence, deeper coherence, deeper coherence. That's why everything is proton. If it would start of course he wants the proton. But if it would start with proton the ultimate would be compromised. The is that the proton should be unified. To bring integration and coherence into the proton. So every the could always start with a and the proton always come from the so that in every proton there's a secret message come back to the come back to the come back to the all. You just Yeah, flag you can ask. The preliminary show in here means that there's the union of here the special if there were only if there was only my mirror echo there would be no choice. Because everything is one. There's a read the reason they could be a Russia not Sadiq is because it's a sore it's not my mirror echo. The my mirror echo remains the state of potentiality. Which is also true potential by a show when you say potential it means it is. It's just in a state of potential it's not in a state of in other words if you look at the world with different glasses you'll SEE MY MIRROR ECHO you're not going to see a sort of my morals. So in Gomorrah it's coming here in Zoya is plenius at is to come see. So One of the the the richest things when you learn this consistently especially that ever is my mother and sister was this always went back to the cloud. Always back and every but you could go back to the cloud by losing the problem. You just go back to the cloud. That's not such a dish the dish was that in every product in the smallest detail you hold on to the integrity of the detail but you trace it back to the cloud you see you would that ever would always say that in in in when you have a cup of water so in the cup of water if you look at it you have a reflection of the entire moon. The moon doesn't fit into a cup of water. But in every drop of water you have the entire moon. Or the entire sun it's reflected in it. In every product you have everything. Because when you connect it to the cloud every product is a reflection of the cloud and the cloud is one. The Besht would say etzem is k'etzel b'kula. Once you touch etzem, any part of it is everything. Not by compromising the product, seeing in the product its integrity and its ultimate integrity by taking it back to the cloud. So many ways, there's a there's a Tosefta in Maseches Sanhedrin page 27. It's an interesting machlokes. If a rebbe is teaching and two students come to ask a question, one is shail k'inyano and one is shail shelo k'inyano. One is asking on the topic, one is asking not on the topic. So the meyor says you have to speak first to the person who's asking on the topic. The other guy, let him come back later. The chachamim argue. You know why? This is what they say, sh'kol ha'Torah kol ha'Torah inyan echad. The whole Torah is one topic. It's a Tosefta. It's a farfetched Tosefta somewhere in Sanhedrin. The rebbe loved saying this Tosefta. The rebbe could show her quotes it a lot. Kol ha'Torah really kol ha'Torah is not inyan echad. Sorry, I don't know what you're talking about. Not inyan echad. You could open up a Maseches you'll see it's not inyan echad. Maseches Ohalos has very, very little to do with Maseches Eruvin. Yeah, there's always some time of Shabbos connection here and there. What does Maseches Shabbos have to do with Bava Kamma? Bava Kamma is a business and zikin. I'll show you a burning oven that What does that do with Maseches Shabbos with cleaning out the chametz? You could say it all comes from God, fine. No, kol ha'Torah inyan echad. The rebbe once said, I heard this also from the rebbe that the whole Chumash from Bereishis till the end of Kol Yisrael, he said is one word. It's one word. That's what he said. And he meant it. But what it's not one word, sorry. The p'shat is when you could see the cloud in every product. I'm looking at the elephant. I see a trunk and I'm blind. So, what do I say? I say it's a snake. And you're touching the leg and you say it's a tree and you're right and I'm right. We're not We don't even mean to fight. It's like the arguments of most couples. They're not fighting. They're both blind. They're both stuck in their own way. He feels a tree a snake and she feels a spear. It's actually not a bad not a bad metaphor, right? She's experiencing a spear and he's experiencing a snake. Huh? Ruach Hakodesh. Yeah, that wasn't my chiddush. And this one is experiencing a noose around their neck, a rope. I'm already using my Ruach Hakodesh. And this one is experiencing a big wall. And and the husband and wife are both right. They're both right. What do you mean they're right? They're looking at life from their experience. They're right. So to speak, they're right. We're both blind. That's the truth. It's tashma, it's not tochazi. So, it's interesting in Yiddishkeit, you see two opposite trends happening. One trend is to get more into pratim. Like I told you too, you go into the bookshelves You go into a bookstore today, a seforim store, you'll see two seforim on Maimonides. To take every claw and make it as granular as possible. Make it as pratt as possible. Like find every possible dilemma and question in Maimonides. I don't know how many questions it could be, but apparently there's two seforim. That's the attempt to go more and more and more and more and more into pratt. More specific. More specific. More specific. More specific. What we're learning here is that what Judaism needs equally is to take everything back to claw. Back. Back. Back. Back to claw. VAYIDABER ELOKIM ES KOL HADVARIM HA'EILEH LEIMOR anochi To be able to have a visceral embodied experience of the oneness of the cosmos and the oneness of God. Verstehst? You right. And the ego itself could be the most detached reality. Cuz I don't I don't experience from the cloud. The ego from the cloud is not an ego. It's an expression of God. They said that the students of the market were once talking about what to do with the ego. And everybody had a different answer. So they asked the altar ever, they said the altar ever said I don't understand the question. How guy ever the hug the dollar the higher element. What what's your problem? What's chat? You don't have to fight your ego, you just have to find out what it is. How guy ever the hug the dollar the higher element. The fact that you think you need a defensive ego, that's not an ego, that's a fragile insecure child. Who's just trying to survive. When he explains on the good of title why on shmuel you can eat comments. The carbon of shmuel was comments, the only carbon men kind of all year that was made of comments. Also the carbon title that had bread of comments, but generally all men of hearts, all meal offerings were master everything. All bread in the base of mixed dish was master. The lack of a permanent every challenge is everything master. There was no comments in the base of mixed dish. Gluten-free. So gluten-free diet in the base of mixed dish. A lot of meat. A lot of oil. But it was healthy. Good oil. A lot a lot of meat and a lot a lot of oil. But matzah. Not Yeah, one they didn't drink so one was make kind of bayach. I mean I I saying gluten-free, not carb-free, but but chametz. Let's put it this way, chametz-free. Besides Shavuot. Shavuot is a stay of which were made of chametz. So the Reb says Pesach chametz is an karus and Shavuot is a chiyuv to eat chametz. The is after timer the exaltedness of chametz, the self-inflation of chametz suddenly becomes a carbon and becomes holy. Similar nakuda. You bring the prat back to the klal. So the whole creation is done this way. Every nakuda begins with klal. Everything is in there. Everything is one and from there comes the differentiation. So that even post-differentiation, you could find your way out of the maze back to oneness. It's like wherever you are in the world, there's a sign back to oneness. That's why all the pratim begin with klal. There's no prat that was ever excluded from klal. Nothing began with prat, it always began with klal. SO THAT AS FAR AS YOU GO, AS FAR AS you may roam, you may always come back home. You type this. And in title the same thing. As far and detailed as you may roam, there is the DNA over there, the DNA. Right? Even in a strand of hair, you'll find the DNA. In a tooth, anywhere, the skin. As far as you may roam in the details of the organism, there's an imprint of the nakuda of everything, the DNA which is the blueprint for the entire organism. Huh? That's a camp song. However, wherever you may roam, you can always come back home. It was a camp song in summer camp. You You toifus is the Indian. It was toifus. It's a very very rich uh It's a very rich rich rich rich power, very powerful idea. And by the way, even in understanding toirds that way. The never once explained the difference of Chaim Brisker and the Ketzover. They were Russes. And they lived in the same time, and they both raised many had many to meet them. The different and both very deep. Chaim Brisker, his main Indian is depth right here in the space that he's learning. If you If you learn in Chaim Alaram or all the of of Chaim Brisker and his way of thinking, it's taking a sugia and dissecting it and getting back to the skeleton of it and seeing what's the Russ. Hello, we say, you know, this is a This is This is not Indian. This is a This is a So, don't confuse the two. Dissect it. Disintegrate it, open it up, and go back to the core and the skeleton, and then you'll have a much deeper clear understanding. So, it's right here in the space. The Ketzover's that Russ. Any Indian, any Russes, he tried to take it back to be It's called Russ. Divest it from the particular form, get to the of the that they're arguing about, and show that the same can exist in 200 other places in Russ. And then go deeper into what the Russ is and show that the same could would in Russ of Purim, and can also exist in a Sugya of Shutfim, and can also exist in a Sugya of Pigul of the of a Carbon. Why? Cuz when you're dealing with this particular Lavush, it's Pratim. But when you go to the Nekudah, it's an abstract Nekudah, and then it assumes a hundred different forms. And then I'll show that this Smarta is also an argument in a question in Jewish philosophy in Moreh Nevukhim. So in essence, he takes it from the Prat, goes up up up up up up up to the Klal, and then a deeper Klal, and then a deeper Klal, and then a deeper Klal. And then suddenly the Kol Hatorah is in Yinekha, that's all one topic. It's all one Inyan. Even though the Sugya is actually a different Sugya. Like the Gemara will often say Leshita Se, like you have two Machlokes, but it's Leshita Se, it's the same Shita. Cuz when you get to the point of it, it's not a separate thing. Here it's manifested in this way, here it's manifested in this way. In the world of therapy, in the world of psychology, we have as some prominent therapists. Right? A person could come in and tell you 30 different stories about their life. What's your job? Your job is to take the 30 stories and show that it's one story. It's not 30 stories. It's just one story. The person could tell you that for 52 years they've been miserable and suffered from anxiety, and your job is to say it's all one story. It may be manifested in billions of events, but it's one story. And if you don't heal that story, we're dealing with a blind ele- we're dealing with the blind touching the elephant and deciding, "Oh, it's this. It's this. It's this. It's this. It's this." And usually we know it's a very very deep story. It's a Klal. And those who get more to the Klal are much more successful. Those who stay in product them, they say okay, so when you come home, don't say this. Okay, maybe it's important. Don't say this. But it's one product. And tomorrow is another product. Tomorrow is another product. Tomorrow is another product. And then this kid has an issue. And then this kid has an issue. And this kid has And you're always running after product. And how many product are you going to run after? But if you could go back to the claw and and and and bring bring awareness, bring healing, bring expansive consciousness and enlightenment over there. Oh, all your product are changed. Tachazi, not Tashma. Pnimiyus haTorah is tachazi. Chitzoniyus haTorah, nigleh d'Torah is Tashma. That's how it's supposed to be. Tza'ar ba'alei maris. Pnimiyus haTorah is mayim achadim. It's tachazi. Come see, not come hear. By Matan Torah was once that they everything that's here they saw. And what's seen they heard. What's usually heard they saw. They saw the nekudah. And what's usually seen they heard. Meaning they knew how to take the claw and bring it into all the product. Because that's always the challenge. There are those who get stuck in the details. And then there are those who say, "I'm not detailed oriented. I'm divine. I have God consciousness. So I just stay in the claw." So they gave for me to put on tfillin. So they gave for me to put on tzitzis. So they gave for me to eat kosher. So they gave for me to daven mincha. I live in cosmic oneness. Huh? Yeah, I'm going to stay married to one person. I'm a universal character. I'm connected to the whole universe. I'm married to the mosquitoes, to the bees, to the deer, to the gazelles, to the squirrels, to the cats, to the dogs. I'm married to the world. I'm married to the universe. I'm going to stay married to one person who needs this and needs that and needs that and every day needs something else. Come on. I'm a man of khazi, two khazi. So, what happens? They run back to the klal, they run away from protim. And usually you don't end up with the klal, either. So, in summation, so what so so so so to use the language of the ma'amar, and this was the the final the final wording of the ma'amar. And then we'll learn the last piece, be'ezras Hashem, bli neder. The vort was that the ultimate klal is lifnei hatzimtzum, pre-tzimtzum. And this explains those who come to the shiurim and will listen to the shiurim, you always know there's always, you know, in Chassidus and Kabbalah there's always madreigos, madreigos, right? There's asiyah and then yetzirah and briah and atzilus. There's tikkun and there's tohu. There's reshimu, there's kav, there's kelim, there's oiros, there's akudim, nekudim, berudim. There's post-tzimtzum, pre-tzimtzum. We learned there's the aliyas haratzon, she'eilas atzmi bekoyach. There's ohr there's ohr and there's etzem. There's ohr atzmi, ohr l'zulosoh. What do you want with all these madreigos? Who needs them? Who It's what it's an encyclopedia of levels that we don't know. Cuz the Alter Rebbe knew about them, cuz the Ariza'l knew about them. Even if we trust, we trust the Ariza'l knew what he was talking about. The Alter Rebbe knew what he was talking about. I got it, fine. They saw things that I don't see. And that's why people say, "Why are you learning these things? Just learn practically. Tell me Hilchos Lashon Hara. Tell me Hilchos Rechilus." But the truth is, you're never going to get anything more practical than this. Every madreiga that we're learning about is basically seeing the world from a deeper place of klal. It's not a bizarre lifnei hatzimtzum, post-tzimtzum, throw out another word. It's taking the your universe and yourself and bringing it back to cloud. From a summer of hours to my mirror hot. And that's everything. Cuz whenever I bring myself back to my mirror hot, I let go of ego. I let go of control. I let go of this regulation. I go from summer to summer. As he said, the ultimate cloud is pre-symptom. I leave us a rotten. The rotten for the worlds, the desire for the worlds in the inside in a nightmare body which is the pre-symptom reality. That's the my mirror hot. That's where everything comes from. AND THE BIG QUESTION IS WHY do you have to start off that way? Start off with a rotten for problem. If you would start off with a rotten for problem, you ultimately could never create the world you want to create which is the world of fusion, the world of oneness, the world of the time. And this is back to the rabbit still the master of the rabbit in the tournament. The rabbit puts everything into the cloud that he gives to the student, everything. Even the deep depth of the cycle that he's not revealing now because the student can't deal with it, but it's all there hidden and embedded in the cloud. So after 40 years, call him in the shadow I do the rabbit the student will be able to hop it and unravel it cuz it's all there. It's like the DNA is everywhere. So in the post symptom reality of a summer of hours, you can get back to the my mirror hot which is I leave us a rotten. And not only that, he said you can even get to the shadow of my love my love us which means the inside of my love my love us symptom pre-symptom. Before I leave us a rotten which is the completely the my love my is like like the nimious of say of the rough. Which is all in the nakuda that he teaches. Ultimately even beyond the Mimer Echad. To accomplish the ultimate bitter which is not bitter but bitter to see us. Not the bitter of ego but the bitter of any type of material where you completely one moment with the source which comes from the listening at some time EVEN BEFORE EVEN THAT YOU CAN GET to in the world. That's the ultimate fusion. Huh? Yeah. Maybe you had the wrong It's not about knowledge, it's about experience. We always talk about that. The knowledge is just a tool. It's just the beginning. Knowledge is like a map. You don't experience life through a map. I don't come to my house and say oh here's the kitchen. Oh I see it on a map. And I'm not going to visit Italy through looking at a map or visit Thailand or visit Moscow or visit Israel or visit Jerusalem through a map. A map is good. It's a map is good. You got into a car you got to know where to go. You come to a place you want to understand the landscape. But the map is not the territory. Knowledge say call is that best a map and a very limited map. Psychoeducation to be able to give you a map of what's happening but it's the experience of it the embodiment of it. That's the purpose. We adapt to higher aim. One moment of embodied experience is far more powerful than a thousand hours of knowledge. One moment of embodied experience is more powerful than a thousand hours of knowledge. I once said from the Baal Kanesh of the Shvart, he said like this, you have Rachel and Leah. So, it says that the Rebbe says Rachel is dibur and Leah is machshava. Leah is thought and Rachel is speech. That's what it says in Kabbalah. Vayev Yakov es Rachel. We naturally love Rachel. People love talking. Vayar Hashem ki snu'a Leah. God saw that Leah everybody hates. Nobody likes to think. They like to talk. Vayar Hashem ki snu'a Leah. The Baal Shem said like this, talking chassidus, that people do. He was talking to bachurim who learn. Thinking chassidus, nobody wants that. Ki snu'a Leah, to sit with yourself. You know, to sit and internalize it. Nobody, ki snu'a Leah, everybody hates Leah. May that plah plah plah plah plah plah plah plah plah plah plah plah plah plah plah. To sit internally and process it internally. Nobody, ki snu'a Leah, everybody hates Leah. Vayiftach Hashem es Rachel. God opened her womb. Hashem said, if you think chassidus, your womb is going to open up. Your middos are going to come out, not from thinking, not from talking. Vayar Hashem ki snu'a Leah, vayiftach Hashem es Rachel. It's an old word by chassidim. He opened the womb of Leah. There's something special about Leah that it's going to give birth. For Rachel akara, with Rachel you could remain an akara. You have no children. Children represent emotions. Right, the son is ava and the daughter is yira. The children, like it says in Tanya, children are the emotions that come from seichel. Seichel are the parents, aba and ima, and middos are the children. Rachel could remain an akara cuz you talk and talk, everything is analyzed and more analyzed and more analyzed and more dissected and more dissected. There's that that they need to go into Leah, olam ha niksia. It's a world of internal. Stop Stop Stop talking. It's a world of silence. It's a world of experience. You'll see it's a harder place to be. Trust me, I know about this. I talk a lot. Talk, talk, you talk, you're projecting. Thought is different. It's silence. It's going inward, right? It's going from the pratt to the cloud. Dibur is pratt. Machshava is cloud. You see, right? Machshava in 10 seconds and dibur could take an hour. Right? You have this brainstorm, you have this thought, few seconds, and then to say it, it's like it takes an hour. Why? Cuz dibur is pratt. Machshava is cloud. And the journey from pratt to cloud is a difficult journey because it's letting go of the layers that are protecting us of the of the of the coping mechanisms. Okay, now we come to the last step of the mimer. It'll be like another 20 minutes. We come now to the last the last, so to speak, uh um What? Yeah, whoever didn't say shma should say it. We have to remember here that there were a few different stages of reality we were discussing. There's a ser amamoros. There's mimer echad. Mimer echad itself, he explained, there's there's chachma, there's keser, there's machshava hagduma of Adam Kadmon. There's lifnei atzimtzum, what's called shir atzmi bekayach. There's lifnei atzimtzum, what's called aliyas haratzon, and that's the first cloud. The first mimer, mimer echad, the will for all the worlds. But before that, there's what's called the or shel amala mealamus. In Kabbalah, it's called the light that filled the entire reality that was infinite, and over there was the tzimtzum. Over there was aliyas haratzon, the ratzon for the world. And therefore, he made a tzimtzum in that or. And that's what he said that the teacher puts into the cloud not only his hitznius sechel, even the pnimius sechel which the student can't hear now. So in the nekudah, in the nekudos harishimu which includes all the worlds, that ma'amar echad, you have even that which is beyond the ma'amar echad, even the aliyas haratzon in the ehr shel lifnei hatzimtzum which is the Ohr Ha'Ohr Ha'Bli Gvul, it's the infinite light. That's also there. So one day the world can go back to that as well, to the pure infinity with his bitul b'metzius. Here, the last step of the ma'amar, he says there's even something deeper than all of this. And that's sifches. U'v'Ohr Ha'Mekayer She'Yesh Lo Ma'ar, there's something even deeper. B'Yedei Ha'Avodah B'Pratim Magim L'Chinas Atzmus Ohr She'L'Ma'alah Gam Me'Ohr She'L'Ma'alah Me'O'lamos She'Yesh Na'Alam Ba'Klal Ha'O'lamos. Through the pratim dafka, until now we're talking about how you want to always go back to the klal. The maila in the klal, and the pratim shouldn't be divorced from the klal. But the truth is that here we're learning is that dafka through the pratim you reach even something deeper than the klal. You reach what's called Atzmus Ohr, the core of the light which is beyond the light that transcends the worlds, which is concealed in the klal of the worlds in the ma'amar echad of the worlds is concealed. The Ohr She'L'Ma'alah Me'O'lamos, that's where? Even the Ohr She'L'Ma'alah Me'O'lamos is concealed in the klal echad. That's what he explained in the previous part of the ma'amar. That we have the ability to reveal in the world not only the klal of ma'amar echad, but even the shalom misho achas l'olam. In other words, that that's beyond Aliyas Haratzon. That which completely ain sof. That you can also ultimately connect to. That's the ultimate dirah b'tachtonim. Comes the Rebbe and says dafka through the pratim you actually reach something even deeper, what's called etzem ha'or. Etzem ha'or itself, beyond the shalom l'olam, beyond the that we say that filled reality lifnei Atzmo some pure ain sof, beyond the ratzon for all the worlds. You could reach that dafka through the pratim. The ma she yesh b'olam baklal d'olam is b'chinat hispashtus. She b'tchilah ain sof mamaleh es makom ha'cholol. She hu b'chinat hispashtus v'giluy. V'achar kach b'oizeh tzion l'hatzil v'livro. Harei shashayach es d'ratzon l'olam. Haklal d'olam is b'shoresh rishon. L'or ha'bligah she l'maalah m'olam is she d'akleishah b'chinat hispashtus v'giluy. By de avodah b'pratim magi'in l'etzem ha'or. What we said is in the klal of all the worlds is what's called hispashtus. It says in Kabbalah that in the beginning, pre-creation, ain sof, the light of ain sof filled the entire space that later we would call the world. Obviously there was no space then, it's conceptually. In other words, all of reality was the giluy of ain sof. This is called the b'chinat hispashtus v'giluy. It's like an expansiveness and a revelation of the light of divinity. In this light, Hashem has a desire to create. This desire to create, this is the first klal. This is the shoresh of all the klal. This is the first klal cuz in that ratzon you have everything that's going to come out OF THAT. EVERY PRAT is going to come out of that. All the way down to the smallest smallest creature of the universe, it's ultimately a prat that comes from that first cloud, the rotson to create in the ocean of atzmus. That's the first cloud. And we said, why did it have to happen that way? Why do you need that this aliyah so rotson should come from an ocean of my from an big wool if the purpose was prot, start with prot. Why start with ain soif makom and there's no space for the worlds? And over there there's a rotson to create world which is the first cloud and because of that there's a tzimtzum. START RIGHT AWAY. THAT WAS HIS QUESTION. START RIGHT AWAY WITH WHAT YOU WANT. So he said, no. He wanted that the whole world, the whole cloud should come out from the ocean of my so that even in the smallest prot of the world there should be able to be the potential for bitul mitzius. Very dark is the kavor. HE DIDN'T WANT to start with finite. He wanted to start with infinite. So that even the smallest form of finiteness should be able to reconnect you back to the source of infinity. What's the source of infinity? The ain soif makom which is the spash to send gili of ain soif. Huh? Yeah. Cuz unlike the teacher who was dealing with a reality, so he has to make a tzimtzum but Hashem could do that. He doesn't have to start with ain soif and then limit it into a cloud and then from there have the protim. So his answer was, no. He wants that the cloud should come FROM THE PURE AIN SOIF THAT'S CONDENSED. WHY? So that ultimately in every prot you should be able to get back to the bitul mitzius. That's what he said till sifchas. This is all the that's called the spash to gili. So the connection of the will to the worlds, the cloud of in its first source to the big wool that's higher than world is the that's goodness is faster than you lay. There's something in the problem that in the details that brings you to at some heart. At some heart which is higher than the light but my name is my name is my name. That's the core of the light itself in the essence. And it explains why Indian who the show the problem in the mind of the cloud. The MS says that even though we always talk about how cloud is higher than proud but in the source and root the proud is higher than the cloud. Come my home in the garden of my home in the garden of my home in the garden of my home in the garden of my home in the garden of my home in the garden of my home in the garden of my home in the garden of my home in the garden of my home in the garden of my home in the garden of my Come home in the garden of cloud is home. Come home in the seminal point of seed and all the details of being a which is the full comprehension come from home and like we always explain the mother and the father. The fetus that's developed from the seed and from the egg. Being is the development of the epiphany of the idea but the idea is home and that's the cloud. True. But it's explained in that the show of being is higher than home. Show the home in the idea of my problem in the being in the toys from the home in the garden of my home in the garden of my home in the garden of my home. That's why you'll see when you go into being a you'll find new things often that you didn't have in the home of home cuz being a brings you to something that's even deeper than home and even though the way it evolves home is much higher than being. Home is the cloud and being is the proud. I let go of being but you see this also with speech. Speech is only the proud of thought and of understanding. You understand something home and being and you think about it and then you talk about it. Talking is just the specific manifestation of it. Right, you wrote your speech and then you say it. You thought of your speech and then you say it. So being is proud of them. But what do you see with being cuz I can say home the gamma approach them to be When you start talking about something suddenly there's more problem that you didn't have before when you prepared it in Bina. Even after the Bina came into thought, you thought out the whole process. Suddenly when you start talking about it new new things emerge. And it takes much more time. It gets dissected in a way that you couldn't see it before. Dibur is more product. SO IT'S ROOT is even higher cuz whatever comes down lower is rooted in a higher place. That's why when you bring things down into words you have new condition. New innovative ideas that you didn't have when you thought about it not even in Bina. In the of Bina which was already practically a husband. And you see this. You can have people a person really talented and skilled and profound and brilliant and prepares a sheer and it's all beautiful and then starts saying it. And suddenly in middle of saying it it's a whole new insight that he didn't have before. Not really didn't prepare well, he prepared. Because Dibur somehow touches a fuse that's deeper than Bina. It's deeper than Hakhma. And even though we said Bina itself is deeper than Hakhma Dibur that brings it down into more product reaches a deeper in the subconscious so a whole new wellspring emerges that you couldn't have before. You could see it practically. The same is true in teaching and communication from a teacher to a student. by dissecting the seichel and bringing it down into many details, especially if you have to communicate it to a young student who's completely, completely remote from you. So, the more you have to communicate to such a student, the more you have to get into more and more and more details cuz he can't understand the abstractions. The teacher gains. The teacher gets a new depth that he didn't have before. For example, the lower he's forced to go down, the higher and the deeper he can reach. The way the Gamara says, I learned much from my teachers, more from my friends, from my students, I learned more than anybody. Why? Why? Prepare well and you won't learn from your students? Oh, you didn't prepare well. We're talking about a real rav. We're talking about the ultimate rav. Because the talmidim, and the more talmidim and the younger talmidim and the less developed talmidim, he has to bring it more and more and more and more into protim. And the shoresh of protim is higher than the shoresh of klalim, so he can reach on the kuda of depth that he couldn't reach without them. Dafka by going out of his own space and bringing it to a new world that's so distant from him, he reaches a truth that he could never reach. Especially when the student is challenging him. When the student is challenging and asking questions, in order to satisfy and answer the question, he has to go to a much deeper place which he was not forced to go to. Earlier, the student stimulates and triggers an arousal from a deeper place of awareness in the subconscious that he would have never had on his own. And even with a student who just accepts his words, the the pushback of THE STUDENT LIKE, "NO, I don't want this. This doesn't make sense. I don't see this. And then they'll suddenly start asking himself, does it make sense? Right, this is the whole idea, the power of going out of your world and communicating things to somebody in a completely different world. And the more distant they are, you're going to grow much more. You're not just doing it for them, you're doing it for yourself. You say, "SO PAST MINUTE, WHAT am I going to do? Talk to this little student, a kid? I could talk to people that I don't have to dilute my message so much. I could still speak in club and abstractions." He says, "No. YOU'RE NEVER GOING TO FIND out who you are." YOU ONLY FIND OUT WHO you are when you're completely taken out of your comfort zone, because then you actually see what's at your essence. And it's even true in the ideas themselves. You have Where does come from? comes from comes from a subconscious awareness. And it's like, "Wow, it's so clear, it's amazing." And then who wants to bring it into Don't bring it into Leave it in Leave it in So he says, "When you bring it into actually, you touch much more, you go to a much deeper place. Cuz the of is deeper than " Even though the way it comes down is it's much lower than And then from you bring it into and then from you bring IT INTO WHO NEEDS THAT? Why are you bringing it down so much? Keep it in that more abstract beautiful place of club. Cuz relative to is still club. He says, "No. The is deeper even than the The The more The more you touching the essence itself, and therefore suddenly there'll be a new ideas that you couldn't imagine." I prepare I prepare my at least many of them. And I think I prepare them well, at least many of them. But in middle of talking, it's usually takes on a completely different Whoever hangs out in my you know that. And sometimes it's like, let's not go there because it's just a distraction. But sometimes I realize no, wow, we just opened up. We would just to open up a new valve. We would just to touch a new truth, a deeper truth. I couldn't even imagine it before. And that's because sometimes from the question the person think it doesn't make sense. No, this doesn't resonate. This is weird stuff. And then I have to ask myself, is it weird? Does it resonate? Does it not resonate? It's the clash. It's the resistance of the talmud that actually pushes back. It's called right it's it's it's the ball that bounces back. In handball, the real moment the real momentum of the game is not when you throw the ball. It's the way it comes back from the wall. Boom, the feedback the echo. The echo. That's what creates it. It's the clash that you get that the ball actually goes much further. In other words, it goes much deeper. You have to go deeper into yourself and it happens organically. And that's why you see people when you communicate things with you're going to see new stuff come out. That's even by the way if you think of your speech and then you say it to yourself when you say it, you're going to have new ideas. Specially when you're saying it actually to somebody else and specially if the student is in a completely different world. The very fact that you're going so far down to so many brought them is actually rooted in a deeper place. Why is it? Because self the one of was there with the time. The was brought them. The was The was you. The was the student. The was the relationship. So the further you go away from source into the the more you're touching us. So that's why in every level of even though the talmud is lower than the but deeper the talmud allows the to find himself in a new way. You see it also in Yiddishkeit, when people needed to teach Judaism to people who are a completely different world, they have to be Jewish in a different way. You know, the the the the words of a frum Jew it just doesn't work. Like, are you Do you really believe in God? Do you really believe in God? Yeah, of course. I grew up in Monsey. I grew up in Lakewood. I shouldn't believe in God? Yeah, it's Everybody You're going with the flow. When you're going suddenly to a new place, nobody thinks like you, nobody does like you, you have to ask yourself deep questions. Who am I? And when they start asking questions, it challenges you. If you're not solid, if you're not real, if you're not authentic, it's going to be very, very difficult. People don't understand the confidence that the Rebbe had to send take thousands of younger light and send them out to the craziest locations in the world. No community, nothing. How much confidence do you have to have in people? How is that responsible from a teacher? Maybe you yourself, you're a you're a tzaddik, but how do you take simple people? They're not the in the hadar. They're not the poskei hadar. They're not the that have ever lived. How do you have that confidence? I mean, if you're just a basic even just as a responsible father, and you don't have to be a How do you take such responsibility? Maybe you take five brilliant people, you take thousands of people and do it. So, it shows you two things. It shows you that the Rebbe trusted people, number one. When you trust people, they trust themselves. Number two, he trusted that the Yiddishkeit that they were learning the siddur has such a power that that that that that you don't have to worry. And it's a political thing. You know, from 1950 till today, it's a lot of years already. Right? You can maybe count I know that I know that world pretty well. You can maybe count on one on one hand. I don't even know if you can count I don't think you can count on one hand. The How do you would think 10% should have gotten should have gotten turned off from Yiddishkeit. Really, you think 20%, 30% should have left. You could maybe count I mean, I know maybe two people that whatever they they struggle in they would have struggled probably wherever they were, but it didn't work out. I'm talking in the terms of their spiritual self. I mean everybody has challenges and struggles wherever you are in Monsey and in Borough Park and in Crown Heights and in Lakewood and in Kaser. But it's a it's a half a little thing. Because if it's really, really deep, you don't have to be afraid of going down into the lowest place. On the contrary, obviously you have to have the right boundaries and you have to have the right the right paradigms. We're not talking about being going to a Sakana. Obviously that's Pushit. You have to have the right training and you have to have the right learning. You can't send a 9-year-old to certain places. But then the could there is that this the proton that bring you to a deeper place. What do you want to say? You wanted to say something. Right. Yeah. Right. Aishes Chayil Teres Bayla. This whole Indian in Sodus speaks about a woman. That a woman a Isha is a Macabel from a man, right? In Kabbalah it says the man is the Mashpia. And the woman is the receiver, the Macabel. Just like you have physically the man gives the tipper, the seed, the sperm and the woman receives it. The egg absorbs it and then she receives it and develops it. But the Gamara says in Mesaches Niddah by even Bina Yeseira Nitna B'Isha Yeseira B'Ish. More Bina was given to a woman more than a man. So Sodus explains like he brings in the footnote it's footnote 40. That's all the sources. Taf Resh Mem, Taf Resh Nun Tes. Famous my modem of Taf Resh Nun Tes are not from the Reb Rashab. That Bina Yeseira Nitna B'Isha the Isha is the Macabel. But in the Macabel the Macabel is is deeper than the Mashpia. So the Macabel does for the Mashpia what the Mashpia can do on his own. A man takes gives the seed to the wife, but what she doesn't just give it back to him. She gives him back a baby. It's like the earth. The earth, right, the rain, without rain there's nothing no growth. So, the rain, the heaven, the clouds are the mashpia and the earth is the mekabel. But the earth doesn't just take the rain and say, "Okay, thank you." The earth gives you back a tree. The earth gives you apples. The earth gives you oranges. The earth gives you pomegranates, figs, dates, wheat, barley, spelt, vegetables, legumes. The earth gives you food. You gave the earth a couple of drops of water. The earth absorbs it and completely transforms it. It gives you back something else completely. That's like bina to the gabi chachma. Bina is mekabel from chachma. Without chachma, it has nothing. But then it gives back to chachma. Wow, it's a whole palace. Dibur is mekabel from machshava and bina and chachma, but then it gives you back something else. The student is a mekabel. The students only has what you give them. But then the student gives you something you could have never had on your own. Me, tell me they used to make them. And the imekanen is that it's mushrash in the ultimate kavana. And therefore, the mekabel brings out a deeper depth in you that you never had. Davka, davka mekabel. In marriage, this is very important. Women need men to show up as a mashpia. Not to look at their wife and say, "You decide." No, no, you're a man. Be a man. You decide. But usually what you decide, she's going to challenge a thousand times. Don't worry. It's not going to be that way. You decide, you're a mashpia. The mekabel takes it. And then the mekabel gives it back to you much better, updated. Updated version. But it has to be a mekabel. Not mashpia. You have to be the mashpia. The man has to be the mashpia. Women who in the name of of being kind and compassionate become spineless and frail and just tell the wife you decide everything. It's not It's not what women like. It's not what they need. It's a It's It's simple English. It's a turn-off. So, it's very hard cuz so what should I become a tough, aggressive, harsh harsh tyrant? No, no, no. A real mashpia is not tough and not aggressive and not harsh and not A real mashpia knows how to show up. You show up to give your energy, your presence, your wisdom, your charisma, your heart, your love. She'll let her let her receive it and then she'll give you back something much better. That's how it works. If you master this secret, it's pretty good. So, let's now finish So, here suddenly everything turns around. Till now we're talking about the hisaron of the prat. The prat takes you away away away away from the claw and yet you have to keep on bringing it back to the claw cuz the prat is ego, the prat is differentiation, the prat is separateness. But, here we're learning this is all the way Ohr looks at it. This is all This is This is where everything The way Ohr looks at it, the way revelation of Ein Sof looks at it, ego, feh. PRUT, LEAVE ME ALONE. THE WAY ATZMUS looks at it, everything is different. The kavana is dafka you. I'm not afraid of you. Prut is a problem. It's differentiation. It's taking me away from Ein Sof. So, you have TO ALWAYS BRING THE PRUT BACK TO THE KLAL. THIS Now the maamar is saying there's something much deeper. In Shaar HaMaamarim, are higher than Maamar Echad. Even though they're all pratim, but because of that, the shaar prut is higher than the shaar klal. So, through the avoda in the Shaar HaMaamarim, it's like working with the student. It's like speaking, not just thinking. It's like being, not only chachma, dibur, not only machshava. And not only that, it's a STUDENT WHO ASKS QUESTIONS. CUZ THE WORLD OF SHAAR HaMaamarim allows you priya. What's priya? Priya is the ultimate question. Priya says, "Who says you're right? WHO SAYS YOU'RE TRUE?" PRIYA IS THE ULTIMATE QUESTION OF THE TALMID THAT CHALLENGES you to go much deeper. When you have to choose connection, it's much deeper. You have to own it. That only happens in a Shaar HaMaamarim, not in Maamar Echad. So, that's like the student mitamdei yotzei miklal l'prat. You have to work. The student asks you. That's what challenges you. The Shaar HaMaamarim world challenges you with priya. That's why there's a rasha, there's a tzaddik here. So, this takes you deeper than the klal of Maamar Echad. It takes you beyond the klal. The klal of Maamar Echad is the way this teacher is living in one maamar of klal, transcendence. This takes you to a deeper place, and it takes you even to a place that's beyond the Ohr. Hispashtus Ohr had a loss for oilamim. The loss for all of us was in the that was bleak wall and we explained why so that the product should be connected to the cloud. And not only the cloud, it should be connected to the inside for bitter messias. And now we're coming and learning something and that is that the messias itself is rooted in the atom itself. And that's why through that void in the problem you reach not only the cloud, not only the minor echo. And not only the inside which is dispatched to but you reach at some the essence. So suddenly the product now is giving to the cloud more than the cloud gave to the product. Till this part of the minor, the cloud is the key. The cloud feeds the product and that's the beauty of it. In this part of the minor, suddenly it's topsy-turvy. The product starts giving to the cloud. The product helps the cloud get in touch with a deeper place in God than the cloud itself ever experienced cuz the cloud was after giving. And the product takes you to the atom. Cuz of the whole cover of the doctor. Which in simple English means don't be afraid of the most authentic relationships with the person who's very much different than you. With that student, with that child, with that spouse, with that person to be able to completely go out of your own even beautiful transcendent spiritual world. You're going to go to a much deeper place of your atom after through the product. And that's the whole secret of the universe. That's where it is. And that gives the and the mark in the daily grind of life where you're actually connecting constantly to people who are different than you and not you. Return me that you are with all of It's the choosing the connection. Choosing choosing it's the time and asking the questions. And now he says now he comes to the last part. Remember this was all an explanation of how Torah works. He says the whole thing is also true in Torah. Everything that we learned about in the world is a reflection of Torah. So he says everything we learned is also true in the way Torah comes. Till now we spoke about the world. Now he goes to Torah. These are the keywords. Because the whole Torah came into cloud before product. Everything was first in cloud and he asked why? Why do you have to do it that way? Just give us the whole Torah and mitzvahs. Give us everything. You anyway want the product. We don't believe that the rabbis reformed Judaism. We only keep a saras adibus. It's all Talmud. It's all the motion Messina. So give me everything. The answer is no. By going first into cloud and then going into product and you make sure that the product never become independent. They're always flowing from the cloud. So everything is first cloud cloud. Everything is condensed in the could of agdos. So that the product are not on their own. They're not living. They don't get a life of their own. They're product that come from the cloud. And as he explained in the beginning with the rough when you put everything in the cloud it allows the student not to get lost in the details and not to go into crooked places but to always connect the product to the cloud. And on a deeper level it allows the world to remain connected to the nicuda of agdos. So he says I use the days of connection and the Torah and the mitzvahs and the Torah and the cloud and the Torah and the mitzvahs and the cloud and the cloud and the mitzvahs This allows that all the details of Shabbat and even what a student is going to innovate throughout history will be a revealed manifestation and have the same light of exov and the same light of divas So he says practically every detail of you learn with the same reverence with the same or but just LIKE DIVAS YOU'RE NOT LEARNING A PRODUCT YOU'RE learning inside it's a different it's a different experience of title because everything first came down in cloud so a mailer any product you're coming from has in it an imprint of the cloud That's why it started with cloud everything is first in cloud so that the product you don't get lost in the product You don't go to touch my everything is another detail another detail another detail another detail it's seeing in every product a cloud so in every you SEE THAT DIVAS WHATEVER YOU LEARN YOU COULD BE LEARNING IT'S DIVAS EVEN BACK to the cloud of that first divas that includes all of divas not just that divas like that one divas in every detail of 4 3000 years later you see the the color it's all there how we're learning technical product because the technical product is a manifestation of the cloud started with cloud just like we explained in a sort of a modest you can always see the minor heart in our own relationships we can let go of the ego and choose connection not be afraid of connection. In every part of Torah you can trace it back and see how it goes. Achdus Hashem. Everything. The DNA is everywhere. There's not one part. That's why it all begins with the DNA. It all begins with the cell. Every cell comes from that one cell. Why? Why did Because you want ultimately everything should reflect one. Everything should reflect one. The first dibur of Aseres Hadibros is everything and everything comes from there. So that everything could be brought back from there. That's the first stage in the ma'amar. The second stage in the ma'amar is the opposite. That the part gives back to the klal. He says we say to me zoo. It's not just you want to always go back to the klal of Aseres Hadibros. So that whenever you're learning Torah it's like experience of like all the Torah lema'an Whenever you're learning Torah it's God giving you Matan Torah right now. It's Aseres Hadibros. Like the Gemara says in Brachos you should always learn with awe and reverence cuz it's like Matan Torah. That's the first part. Furthermore, the pratim of Torah Sheba'al Peh and the toil in them bring you to a place that's higher than klal. That's why the Gemara uses the lashon talmid vatik as lechadesh. It's new. Because the toil in Torah to reveal the pratim, you access Torah the way it's rooted in the core of Ein Sof. Higher than the Torah the way it was experienced in an expansive revealed way. Just like we said through the pratim of the world. You go to the Etzema Ohr beyond his pashutus Ohr. Through the pratim of Torah you go to the Etzema Torah which is the core of the Ain Soph and Torah. THAT'S WHY IT SAYS WHY IT SAYS YOU SAID IT'S FROM MOSHE. IT'S A chiddush because you're going to the atzmi you're revealing the and still it was given to Moshe because even that was given by Matan Torah. That's what the says in Megillah if somebody says I toiled and I didn't find don't believe them I found and I didn't toil don't believe them. If they say I toiled and I found believe them. What's the word matzosi? You got to you toiled and you found. What's matzosi? The Indian matzosi who double the command what's the matzosi? What you say in Yiddish you found them what's the matzosi means something you couldn't imagine. I'm walking in the street I find a diamond ring it's not like when I left the house I thought you know what maybe I'll find today. I'm seeing by definition is something the says it does. It caught you by surprise it wasn't something you expected. So the if it's what's the matzosi? You got to I toiled and I reached whatever I could reach through my toil. So he says no. The matzosi the brings to a matzosi it brings to something that EVEN IN THE WASN'T THERE. JUST like me tell me that student brings out in the teacher what the teacher didn't have in a conscious way. It brings out in the teacher the subconscious that he had no access to that because the resistance that because you have to go down into problem. Like being a for like for LIKE THE STUDENT DOES FOR THE TEACHER BECAUSE THE a product is higher than the a clock. So here too the entire to find the product deeper and deeper takes you to a place of matzosi to see it. Because it takes you higher than what was in the cloud, even more than in the cloud. It takes you to the atzmius, which is beyond the his bashus of Torah. To the point that through the toil in Torah, in the pratim, to find the pratim that are in the cloud, cuz that's why you have to toil. Especially the toil in pnimius of Torah. Which is a foretaste of the Torah of Mashiach. The Gemara says that three things come be hasa chadas. Metziah, Mashiach, and Akrav. Mashiach comes be hasa chadas, meaning it's motsi david avdi, it's an union of metziah. So through the yegia in Torah now, especially pnimius of Torah, you reach this Torah, which comes Cuz the concept of Mashiach and golus is that that there will be the revelation of the atzmus ain sof. In other words, the etzem, the pure essence, without any garments. Even the gilyui of matan Torah was only a foretaste of the revelation in the future. So even matan Torah, which we said gave everything, is still only a may'ain, only a foretaste of the gilyui lo osid. So the yegia in Torah now brings out that gilyui of the Torah beas Mashiach tzidkeinu, the coming of Mashiach tzidkeinu bekariv mamash. Tochazi, come see. Tashma, come hear. In Zohar, it's always taf ches, tochazi. In Gemara, it's always tashma. Why? Cuz that's the generally difference of nigleh of Torah and pnimius of Torah. One is shmiah, one is re'iah. Huh? Yeah. There's right, there's there's shmiah and there's re'iah, seeing and hearing. Seeing is klal, and hearing is protum. So, the mind that takes a turn. Like first, it's always prot at sorry for the claw. And then it's claw at sorry for the prot. The claw becomes mashuba to the prot. Looks like he's the student. Really, the student becomes the teacher, and the teacher becomes the student. That's the real truth. The woman is the makabul, but really the woman becomes the deeper mashpia. How? By being a makabul. And that's a secret that every good marriage knows. The man is a mashpia, the woman is a makabul, but really Huh? Yeah. Yeah. Yeah. By Yitzchak and Yehudah, the first Yitzchak is the mashpia, Yehudah is the makabul. Eishes chayil ateres ba'alah. In other words, when everything gets revealed, you see that the woman is the crown, and the keva to save of gover. Hakol hoyem min ha'afar, eretz. Af ki d'eretz, the prot is mushrash higher than the claw. Cuz the claw is achdus. But it has to come from the claw. If the student just says, "Oh, I'm I'm I know I know better than my teacher." He's not a student. A student has to be a student. The power of the student is because he's a student. If the talmud becomes the rav, then he's going to get in the same trap. The power of bina is that it's a makabul. The power of the isha is bitul. She's a womb. She's a womb. She's a makabul. Rachem, huh? I just receive. I just receive. And to receive, you have to put everything aside. It's complete bitul. I'm just here to receive. And that's dibur. What's dibur? Words don't have their own identity. Words are just channels. Words don't come up with ideas. Words say, "Give me the idea, and I'll tell you what to say. I'm just here to channel you. I'm just a channel." Dibur is a channel, nothing else. People who speak and the words themselves are what they're saying, there's nothing to hear. Words are just channels. You have an idea, now say it. So, words are bitul, words is mekabel, it's like bina. But in the Kabbalah of dibur, it does a magic to the shefa. It gives back the air to the mashpia much better. That's the ultimate reason. The ultimate reason is because no it's so fun but he lost on. Because self cause of the Kabbalah was the hashpa'ah, the mekabel. The mekabel, the connection, the integration into the mekabel. So, the mainly that brings out the atzmius of Hashem and that's why in every mashpia it's that way. When you go out of yourself and you really connect with the other on their terms, not on your terms, which is what a real mashpia does, they give you back something that you couldn't have on your own. Yeah. So, this is the idea of bonai nitzchuni that we're giving him something that doesn't have on his own. Like the Gemara says, my children were triumphant over me. The mekabel becomes the mashpia. Yafah koach ben mikoch av. The koach ben is mikoch av but it brings out something in the av that the ben that only the ben brings out. Menachem av. A good to everybody. Kabbalah b'simcha b'pnimius b'ezras Hashem. Um tonight is Shavuos. 1:00 a.m. there'll be a shiur here in the tent, tent gimmel. Men and women are invited. Everybody is invited. That's 1:00 a.m. tonight or this morning, Shavuos morning. And the second day of Shavuos as well there'll be a shiur in tent gimmel at 6:45 p.m. That's Tuesday afternoon, the second day. Everybody have a lot of an Yom Tov and Yom Tov and Kabalas besimcha bepnimius. Sign the club and sign the problem. So the real mashpia becomes a talmid of course. Constantly. Huh? Yeah, the Yeah, if the mashpia gets stuck at I'm the mashpia and therefore I teach everybody I don't have what to learn then it's mashpia. It's a very he he becomes stuck. The moment you become stuck in your role um it's it's a disaster. There's the fluidity. A real mashpia wants to become a mekabel, yeah? Me talmidei yosef mekulam. Because there's so much more to learn. Truth is infinite. So the real mashpia wants to be even a more bigger mekabel. The deeper the mashpia the deeper the mekabel. Moshe Rabbeinu was the ultimate mashpia and he's the one who said I used to learn I'm not a man of words. I can't really talk. Because he knew every time he's talking he's going away from receiving. Cuz if you're communicating you're not receiving. You're giving. So he didn't want to step away from being a mekabel. By becoming a mashpia he became a deeper mekabel cuz me talmidei yosef mekulam. From my students I receive more than everybody. That's good because he goes out of his own world and he goes into another world. He steps away from himself and he goes into another world. So as the student receives and creates that Kabbalah for the Ashba, it gets transformed in the process and is given back to him in a whole new profound way.