Seeing Hashem in Every Jew
Parshas Korach: R' Yakov Danishefsky
Transcript
Okay.
Speaker A:Aaron was here for your wedding, right?
Speaker A:Told on him.
Speaker A:Yeah, yeah, because he's the one who does all this stuff for us now.
Speaker A:He's the one.
Speaker A:Yeah, he's showing a lot of Torah.
Speaker A:It's awesome.
Speaker A:Okay, fine.
Speaker A:So this is Ravichermayer, as usual.
Speaker A:Actually put together a few different years.
Speaker A:Well, actually just two.
Speaker A:Just two.
Speaker A:So, yeah, turn over to the side.
Speaker A:I think I gave the side that has years on the right side says letter Yud.
Speaker A:Okay, so I want to just start with a question that Erwichenmayer was asked a couple of years ago.
Speaker A:And then the rest of the piece there, he gives a certain answer, but I want to look at a different piece from Mitzermayer and then suggest based on this other piece, an answer to the question that he was asked.
Speaker A:Not the answer he gives, just my own answer based on what he says on this other piece.
Speaker A:Okay, so.
Speaker A:So Shaal somebody.
Speaker A:Do you know who that abbreviation is?
Speaker A:It's some.
Speaker A:It's shlita.
Speaker A:So it's somebody who's in the chevre now?
Speaker A:Oh, maybe.
Speaker A:Maybe.
Speaker A:What's the Bayes?
Speaker A:But yeah, I don't know.
Speaker A:Okay, Shlita somebody.
Speaker A:So somebody asked Javitz Meyer that we know it's not mefersh this way in the sukim, but we know that from the midrashim that Korach, part of Korach's taina was.
Speaker A:He started questioning, you know, the way that we say certain halachos within hilchos, mezuzah and hilchos tzitzis that Moshe Rabbeinu gave us.
Speaker A:So if Korach is, quote, questioning these halachos and these mitzvahs.
Speaker A:So the question is, this should make him into a kofer.
Speaker A:We should call Korach a kofer because he was being kofer in some of the mitzvahs, something who is kofre in one mitzvah has a din of an apikores, right?
Speaker A:The haloke hamakubo be' pios b' ne yisroel nechshevas tovos korach mashahaya BAAL machlokes.
Speaker A:But the way everyone talks about Korach, right?
Speaker A:Minogizhral torahi.
Speaker A:The way everyone talks about Korach, what's Korach's thing?
Speaker A:No one calls Korach a kofir.
Speaker A:That's not the hagdara of Korach.
Speaker A:The parsha of Korach is not a parsha of Kfirah.
Speaker A:The parsha of Korach.
Speaker A:What does everyone darshan about?
Speaker A:Korah, everyone's schmoozing about Korach, which is what we're going to learn about tonight is what is that he was about machlokes, right?
Speaker A:No one's donning up and darshaning up the Indian of Korach as an apikores, right?
Speaker A:So why is that?
Speaker A:That's the question that he asked of it Shemayer.
Speaker A:So in the piece there, we'll leave it there.
Speaker A:The piece there, he goes on barichos to suggest a very interesting answer, which really is very interesting, but not.
Speaker A:Not for right now.
Speaker A:Okay, so what I want to look at is this other piece, if you shift over to the left now, which is from the Mayanu sayyam, and I thought was really very, very powerful.
Speaker A:So the posse says, as we know, the very beginning of the parasha, Vayika khorach bin Yitzer ben ka' as ben levi vidasan vaviram b' nai Eliyah v' un bin pelas b' nai rubin.
Speaker A:So Korach takes.
Speaker A:Korach takes these.
Speaker A:These people, you know, forms his group, and taina's on Moshe.
Speaker A:So Rashi says, what does it mean by.
Speaker A:What's vayikach?
Speaker A:He took.
Speaker A:What did he take?
Speaker A:What did he take?
Speaker A:Rashi explains, he took himself.
Speaker A:He took himself to be on one side, Leos nechlach, to be separated, divided, mitochaeda from the rest of the.
Speaker A:Of the.
Speaker A:Of the group, of the congregation, to have a taina on the kahuna.
Speaker A:This is what uncle learns, the way he translates the word vayikach ispolig, that he broke off, he separated.
Speaker A:He split.
Speaker A:Really, he split.
Speaker A:That he.
Speaker A:That he separated himself from the rest of the Eda to be in a machlokes.
Speaker A:That's what Rashi says.
Speaker A:So let's understand, what does it mean?
Speaker A:What do we learn from this?
Speaker A:What does this mean to us?
Speaker A:What is the meaning of this?
Speaker A:In our experience, we know from the ref and the later in the parsha, the posse tells us that it was the next day and Moshe came to the Oel Haidos and the mate of Aharon, right?
Speaker A:This was that Moshe said, Boker vayeda, right?
Speaker A:That, that, that.
Speaker A:In the morning we'll see who was right.
Speaker A:If it was, if the Korach's right, if Aaron, if, you know, if we're right, in the morning we'll see.
Speaker A:So what happens in the morning?
Speaker A:Moshe comes and what happens?
Speaker A:The matah, the staff of Aaron, you know, sprouts all these different things that.
Speaker A:That which Hashem chose The mate of Aaron.
Speaker A:This has to do with a light that is hidden and is very hidden from all living beings.
Speaker A:Meaning there's something in this flourishing of the Mata Aharon that is deep beyond all that is visible to us.
Speaker A:Asher lahas exos haasaga hurak alide his akhtus hanifashos vitachlis hashalom.
Speaker A:That understanding what's happening here, understanding the inyan of the Mata of Aaron, understanding the inyan of Mata Ahron, is only possible, is only possible through the unity, the coming together of all of the nefashos of the Jewish people in the tachless hashalim with complete and total peace and shalom.
Speaker A:Meaning that in the revelation of Hashem, choosing Aaron through the staff of Aaron is hid in a very deep light that is only revealed to us through the unity of all the Jewish people, the tachlis hashalom ukadil kama.
Speaker A:As we'll see later, we're in the middle of the middle column here.
Speaker A:That's why it's specifically Aharon, because what's the inyon of arnachoin?
Speaker A:The onion of arnachoin is oev shalom verodev shalom.
Speaker A:Oev shalom verodev shalom.
Speaker A:The person who loves.
Speaker A:Who loves peace and chases after peace so much.
Speaker A:So what does it mean to have tachlis hashalom?
Speaker A:Tachlis hashalom means that it's not just that I am me and you are you, and we get along.
Speaker A:That's shalom.
Speaker A:That's peace is that I don't even really experience that there's a separation between me and you.
Speaker A:We are part of.
Speaker A:We are part of one, one entity.
Speaker A:That's tachlis hashalom.
Speaker A:So Aaron's shalom of oif shalom va rodev shalom was that the unity, that the shalom that was brought into being was a shalom that.
Speaker A:That created a sense of.
Speaker A:Of being.
Speaker A:Echon mamishkalulus Moshe va' aharon Asher pame mxiv.
Speaker A:We know that by Moshe and Aaron, sometimes in the Torah it says Moshe vah aron, in that order.
Speaker A:Sometimes it says Aaron before Moshe.
Speaker A:And we know Rashi says, why does it do it that way?
Speaker A:To teach you that Aaron hamosha are shkulim, that they're equal.
Speaker A:But what does that mean?
Speaker A:Kiklo lim him kehlmamish.
Speaker A:You can go in either direction, because it doesn't matter.
Speaker A:They're really one.
Speaker A:They're the same.
Speaker A:Right?
Speaker A:So if it's like, you know, Yaakov and Yaakov, or Yaakov and Yaakov.
Speaker A:But if it's both Yaakov, then there's no difference in Yaakov and Yaakov, or Yaakov and Yaakov, because it's just one.
Speaker A:So if Moshe and Aaron are really one entity, then it can be Moshe Vaharon, or it could be Aaron of Moshe.
Speaker A:But that's just.
Speaker A:There's no difference.
Speaker A:I share he IRU b' olam derachavodas hashem.
Speaker A:So this is the light that is revealed, this light of Ekhar Mamish, of the his Hanifashos, which is the secret that is revealed through the mata Aron, that is the sign and the expression of Moshe v' Aaron over Korach.
Speaker A:That light is Nisgala.
Speaker A:Specifically, in the last generation, which is our times, which is through the or Shivasayamim, the BAAL Shem Tov and his Tamidim that they were mayor, they illuminated the world through the avoda of Hiskashos, the tzadika.
Speaker A:The avod of hiskashosadikim is not invented by the BAAL Shem Tov.
Speaker A:Right?
Speaker A:The Pasuk, we take it for granted.
Speaker A:But if you think about the Pasuk, it's a radical pasuk.
Speaker A:Vayaminu bashemu vamosha avdo.
Speaker A:It was a radical statement.
Speaker A:They believed in Hashem and Moshe, like together, right?
Speaker A:It's the same.
Speaker A:It's the same thing, right?
Speaker A:Vamminu b' shem uva.
Speaker A:Moshe avdo like to believe in Moshe is put in one fell swoop with believing in God himself.
Speaker A:That.
Speaker A:Right?
Speaker A:That's a pasuk.
Speaker A:Similarly, the Gemara says that how do you have tvekos?
Speaker A:Hakadosh Baruch was in eisho chalas.
Speaker A:So how could you have dvekos?
Speaker A:So the Gemara says dvekos in Hashem means dvekos.
Speaker A:The Tammy, the Chacham, tvekos, the tzadikim.
Speaker A:So this is not a chiddish in Hasidos that they invented something.
Speaker A:But.
Speaker A:But there's a lot, a lot of different things in Torah.
Speaker A:And the question is always, what do you emphasize?
Speaker A:So all of it's there already.
Speaker A:But the question is, how do you kind of arrange it?
Speaker A:And where are you shining the spotlight that.
Speaker A:That.
Speaker A:That makes this front and center?
Speaker A:So one of the things that Hasidos was nishadish, that isn't a chiddish, but it's a chiddish of maybe of emphasis, you would say, is the avodah of Hiskashos tzadikim.
Speaker A:And somehow this is what's really interesting.
Speaker A:Somehow he's saying that the avodah of his skashesadikim is the secret of how to be mikayim akhtus and shalom.
Speaker A:That's what caught my attention about that.
Speaker A:This piece which we'll learn together and try and figure out why.
Speaker A:Right?
Speaker A:But that's what's interesting with this.
Speaker A:He's saying somehow the avoda of hiskash to the tzadik is the secret that you need in order to be able to have shalom with other people.
Speaker A:Not with tzadik, just with regular people.
Speaker A:What's the connection between them?
Speaker A:That's an interesting question, but just back for a second to this thing of the echar mamish, which he says is something that is nisgala only in the end of days.
Speaker A:The full true meaning of it I thought was really interesting because the pasuk, obviously, the very famous pasuk we know, the hafto yeche kamocha, you should love your friend like yourself.
Speaker A:So the question everybody asks is, well, how is kamocha?
Speaker A:How is that possible?
Speaker A:Kamocha like yourself?
Speaker A:There's no way.
Speaker A:That's not.
Speaker A:That's not a reality.
Speaker A:The Ramban alator already asks this question and handles with this, like, what does it mean, kamocha?
Speaker A:And he even in the end says that you can't really learn kamocha literally.
Speaker A:But Rav Hutner is maor on this.
Speaker A:I don't remember exactly what Rav Hutner's answer is, but I remember hearing.
Speaker A:I think I heard a shifra from Rev once.
Speaker A:He talks this out that Rav Hunter asks that we know.
Speaker A:Okay, so you're going to tell me kamocha doesn't mean literally kamocha.
Speaker A:It means something else.
Speaker A:But we know that the rule is the Gemara tells us apasuk can't leave its basic meaning.
Speaker A:You can't tell me that we can explain a pasuk in a way that makes it not retain the basic meaning of what it says.
Speaker A:So what do you do with kamocha?
Speaker A:I think the pshot is that in the end of days, what's going to end up happening is that everything is hajra to the beginning, meaning it's going to return to the basic, to the pshat.
Speaker A:And the pshat is kamochamamish.
Speaker A:Literally, what he just said Echol mamish.
Speaker A:For most of history, we can't experience echol mamish.
Speaker A:So we have all these perushim to say.
Speaker A:Kamocha doesn't literally mean kamocha.
Speaker A:It's a measurement.
Speaker A:It's a right.
Speaker A:It's a way of thinking about it.
Speaker A:It's not literally kamocha, but it's my think about what you wouldn't want done to you is what you shouldn't do to somebody else.
Speaker A:Right?
Speaker A:So that's what kamocha means.
Speaker A:But what about the shot?
Speaker A:And the answer is the pshat does remain the shot.
Speaker A:It's just that for 99 of history, we can't have the shot.
Speaker A:And in the end of days, we'll have the pshat.
Speaker A:Because in the end of days, what will be revealed is that it's literally kamocha because it's echad mamish.
Speaker A:Because what we're going to see is he's going to explain how there can be a level of echad mamish, but that level of Echod mamish is only accessible through the revelation of what the BAAL Shem Tov teaches us.
Speaker A:Okay, so that's what.
Speaker A:That's what we'll see in a second.
Speaker A:Derek.
Speaker A:A cool thing.
Speaker A:My mother is a principal of a elementary school in New Jersey.
Speaker A:I thought she did a really cool thing on my haftor.
Speaker A:She got.
Speaker A:She got like, I don't know, however, you know, hundreds of little mirrors, like.
Speaker A:Like tfilin mirrors or like, I don't know, travel makeup mirrors.
Speaker A:You know, these little mirrors.
Speaker A:And she put vahafta kamocha printed on the mirrors and gave them out to all the students.
Speaker A:And the lesson they were told was that if you want to think about how to treat somebody else, look in the mirror and ask yourself, would you want that done to you or would you want that said to you?
Speaker A:It's like the inion of is to carry a mirror with you.
Speaker A:Carry a mirror in your pocket, Literally or figuratively, to be able to live with.
Speaker A:It's cool.
Speaker A:Yeah.
Speaker A:Right?
Speaker A:Very smart.
Speaker A:Yeah.
Speaker A:Okay, shout out.
Speaker A:Okay.
Speaker A:So he says, so what is this?
Speaker A:What is the.
Speaker A:What is the avodah and the.
Speaker A:Or the light of Hiskashos to Tzadikim that was brought out by the BAAL Shem Tov into the world that's going to give us the path into Akdos.
Speaker A:So he says, is the avoda of Ben Levi, because what does Levi mean?
Speaker A:Is a connector.
Speaker A:To be Milava means to escort.
Speaker A:Right.
Speaker A:We bridge Shabbos in the week.
Speaker A:So to be Malava, Levi is the bridge.
Speaker A:Levi is the connector.
Speaker A:I think the Zwane sorcerer talks about Levi and Chol and Moid cholmoid is the bridge between chol and Moed.
Speaker A:Something is entire about that with Levi and Khalmoy.
Speaker A:Maybe so either way.
Speaker A:So Levi is the bridge between the Kohanim and Yisraelim.
Speaker A:That's Levi.
Speaker A:Levi is the bridge, the in between Yisrael and Kohen.
Speaker A:Kohen represents the tzadik.
Speaker A:That doesn't mean that the tzadik is necessarily Kohen.
Speaker A:It doesn't mean that the kohen is necessarily the tzadik.
Speaker A:But Kohen represents the inion of the Tzadik, and Yisrael represents the inion of the regular people.
Speaker A:So the inion of Levi is the mechaber, the hamon, Amen, the tzadikim.
Speaker A:That's the avodah b' nai Levi bechinas, his skaboris vizdavkus.
Speaker A:That's why they're called Levi Shat talmid nidbak v' nikhval barabo ad shakol mahusam khad.
Speaker A:To the point where the Talmud and the rebbe become one.
Speaker A:That there's.
Speaker A:That the Talmud is subsumed into the reality of the rebbe.
Speaker A:That the Talmud sees himself as just being an extension of the rebbe.
Speaker A:Take the word just out of that sentence.
Speaker A:That the Talmud sees himself as being an extension of the rebbe, right?
Speaker A:That he rises to that level, that that's what he is.
Speaker A:That's how he defines himself.
Speaker A:And it's not only, though he adds something huge here, not only is the avodah of that for the Talmud to be kolel himself in the rebbe, but also elishegam ha elyon nichlo betachton kenefejachas.
Speaker A:The other direction also, that the tzadik is dissolving himself into the clal.
Speaker A:The klal dissolves themselves into the tzadik, and the tzadik dissolves himself into the klal.
Speaker A:And they become echad, they become one.
Speaker A:The kashei is bar kozelafaninu.
Speaker A:I think I've said this probably multiple times, but like, if you're ever around in, you know, the ravitchemay or chevra, you Mamish feel this.
Speaker A:Like, these people mamish don't hold of themself as a thing, right?
Speaker A:Like they're not.
Speaker A:They're the arms of the tzadik.
Speaker A:They're the, you know, the tzadik can't put out all of everything he says, like we're writing it for him.
Speaker A:That's what we're doing.
Speaker A:We're not.
Speaker A:We are.
Speaker A:We are at the service of the tzadik.
Speaker A:So continuing Kiba olam yesh kama v' kama ovde hashem gedolim vatzumim.
Speaker A:There are many, many ovde hashem who are tremendous in the world.
Speaker A:Asher yesh gam mistaf misdagfim u misanim.
Speaker A:There are those who even do sigufim.
Speaker A:They afflict their bodies.
Speaker A:The Mamish are ovid.
Speaker A:They really serve God, you know, they really are putting themselves through real work, fasting and overcoming, you know, different, you know, natural human inclinations.
Speaker A:Oafilu oskim besisri Torah.
Speaker A:And maybe even get getting involved in the deeper secrets of Torah.
Speaker A:Vahasagos na' alos and high lofty understandings.
Speaker A:Avalm khosr hahisbatlus vahiskashlutsadik.
Speaker A:But if they are missing the bittle and the hiskashos to the tzadik, their staff is not bearing fruit.
Speaker A:Now, like Korach, who wasn't buttled to Moshe, so his staff didn't bear fruit.
Speaker A:Aaron, who was echon Mamish with Moshe, Aaron vamosha Moshe va' Aaron.
Speaker A:So for him, right?
Speaker A:It gave.
Speaker A:It gave, it gave birth to something.
Speaker A:I was thinking that's why maybe learning this Torah tonight.
Speaker A:It's rosh chodesh.
Speaker A:So the arizal we have in the sitters, the arizal tells us that.
Speaker A:That each month has a tse ruf of the osio sir Kevavke has a different permutation of how to arrange the four letters of Hashem's name.
Speaker A:And that parallels.
Speaker A:And every and every one of those parallels a pasuk.
Speaker A:So the pasuk of the tseirov of Yudkevavke for Tammuz is the pasuk of ze einu shoveli.
Speaker A:Right?
Speaker A:Zed.
Speaker A:The last letter is hey.
Speaker A:Last letter is vav shave.
Speaker A:Last letter is hey Lee.
Speaker A:Last letter is Yur.
Speaker A:So it's he and then vav and then hey and then Yud, which is the.
Speaker A:The backwards version of yudkevav K.
Speaker A:And that's the sofa tavos of that is the seraph of the month of Tamaz.
Speaker A:Who said who?
Speaker A:Who's Miyamar al me?
Speaker A:Right back to elementary school.
Speaker A:So Haman.
Speaker A:Haman said it to his wife, I think, right?
Speaker A:So Haman said it.
Speaker A:What was he saying it about?
Speaker A:Who's zeh?
Speaker A:What's a nu shabali?
Speaker A:What was Haman talking about?
Speaker A:Haman was saying to his wife I think I have everything, everything going.
Speaker A:I have the king's, you know, ring at my fingertips.
Speaker A:I have the decree that I wanted.
Speaker A:I have the whole, you know, the whole world bowing to me.
Speaker A:I have everything.
Speaker A:But I don't have Mordechai.
Speaker A:And because I don't have Mordechai, that's what Haman says, says.
Speaker A:So everyone learns those words as a musashmus of, you see how.
Speaker A:How ungrateful and how negative a person can be that they can have everything.
Speaker A:But there's one thing they don't have, and they can focus everything on that.
Speaker A:And how often in our lives we have amazing, amazing things, but we're missing something and we're just upset and fixated on the negative of what we don't have.
Speaker A:That's.
Speaker A:The mushroom was always right.
Speaker A:But if that's the only thing embedded in the pasuk, then how would it be that Hashem's name is found in those words?
Speaker A:If the arizal saying that in those words is the name of Yudke VAV Kei, then obviously that means that something in those words is actually kadosh.
Speaker A:So what's kadosh in those words?
Speaker A:So it occurred to me a couple of years ago, I think on Purim, actually what occurred to me was, you know what, what Haman's saying is?
Speaker A:Enes go.
Speaker A:Haman spoke the ultimate truth with those words.
Speaker A:What was he saying?
Speaker A:I can have everything in the world, but the Tzadik Hador is not on my side.
Speaker A:So I have nothing.
Speaker A:I can have everything.
Speaker A:But if I don't have Mordechai at Tzadik, I have nothing.
Speaker A:And he was 100% right.
Speaker A:Because a person can have everything.
Speaker A:But if they're not Mekushir, this is what the BAAL Shem Tov is teaching.
Speaker A:This is what she May is teaching here.
Speaker A:If you're not mekusha to the tzadik, if you don't have his skashrus and his batless to its tzadik, and what that means is beyond me and is complicated.
Speaker A:Can your tzadik be somebody who's not alive anymore, but you're mekusha to them and batl to them through Svarim?
Speaker A:Does your tzadik have to be a rebbe that you can talk to?
Speaker A:Can it be someone who is alive and you can receive from, but you can't have a personal.
Speaker A:I don't know the answer to this questions.
Speaker A:But if you don't have his Scotras to its Sadiq, then Zain and that's why Hashem's name is in those words.
Speaker A:And that's what.
Speaker A:That's what he's.
Speaker A:That's what he's saying here, right?
Speaker A:So he's saying, you can have ovde Hashem gidolim Vatsumin, but imhasir his batless.
Speaker A:We're on the.
Speaker A:The left side column of the.
Speaker A:The page that has a yud on the front and the right.
Speaker A:So the.
Speaker A:The column all the way on the left, the first paragraph, the bold im chasser his vatlas veiskashlistadik.
Speaker A:If you're missing that in order to come to truth, a person has to have tikkan amidos the gra.
Speaker A:I'm not.
Speaker A:I'm not a bucky or holding very much in the writings of the gra.
Speaker A:But my understanding is the GRA says that the takhlis of the entirety of Torah is to fix your Midos.
Speaker A:I don't know if that's a mahlokas with saying that the takhlas is dvekos, right?
Speaker A:And usually I talk about, you know, that the Indian is that the takhlas of everything is dvekos to Hashem.
Speaker A:I don't know if it's astira.
Speaker A:It could be that it's because if you have tikkan hamidos, then you're dome to Hashem.
Speaker A:So then the only way to have dvakos is to be like Hashem, which means that we have to try and be like Hashem.
Speaker A:Just like God is merciful, you have to be merciful.
Speaker A:So the way to have dvakos is through tikanamidos.
Speaker A:And that's the imin of the gra.
Speaker A:So maybe it's not a stira to the tachlas being dvekos.
Speaker A:I don't know.
Speaker A:Maybe yes, maybe no.
Speaker A:But either way, what the GRA writes, I think many times very explicitly that the tachlis of the entirety of Torah is to work on your Midos, is to become a more refined person in your middles, he says, in order to get to the way of truth.
Speaker A:What is the main aspect of tikkana amidos?
Speaker A:What?
Speaker A:Okay, we can work on Midos of thinking before we speak.
Speaker A:We can work on Midos of not getting angry.
Speaker A:We can work on Midos of patience and of not being jealous and of seeing somebody positively and talking nicely.
Speaker A:And we.
Speaker A:We can think about a million different Midos.
Speaker A:Right?
Speaker A:But what's the essence?
Speaker A:What's the essence of what it means to work on Midos is one thing, one essence of it.
Speaker A:His Batlos echod Lashini is to relinquish the surrendering of the sense of self before somebody else.
Speaker A:To let go of the self and to see the other person.
Speaker A:To not be so consumed by my own self absorption that I can't really allow for what the other person needs or wants or is feeling or is experiencing.
Speaker A:That's at the essence of the whole thing.
Speaker A:If I can do that now, mamela, I can be more patient with them, I can see them more positively, I can speak in a nicer way.
Speaker A:I mean, all the things, right?
Speaker A:All the things.
Speaker A:But the essence of it is the bittle to the other person.
Speaker A:We talk a lot about bittul to Hashem, you know, in learning the Torah vichema and learning Hasidos and in our, you know, our learning over the years, a lot about bittle to Hashem.
Speaker A:But he's using that same language, bittle to another person.
Speaker A:Apparently this is in Mesekha's chibot Hakever.
Speaker A:Did you know that there's a mesechla called Khiber Hakever?
Speaker A:It's an amazing name.
Speaker A:What does that mean?
Speaker A:Khiber hakever is like the, like the, like in the grave.
Speaker A:Like what happens to you in the grave?
Speaker A:Like, yeah.
Speaker A:So in Mesecha, Khibrah kever, paragdalid.
Speaker A:I only got the paragimel in my, you know, in paragdalet of Mesech as Khibira kever, it says that they ask a person.
Speaker A:They ask a person.
Speaker A:I think it's referring, I don't know mesach has khivot.
Speaker A:But I do think I've seen this before.
Speaker A:I've heard this before.
Speaker A:I think it's saying, it's referring to that when you go up to Shemay in the acharmey of Esdre, you go up to Shemaim, they ask you a bunch of different questions.
Speaker A:So we know the Gemara's list of the classical questions.
Speaker A:But there's another question which is himlachta chavercha aleh.
Speaker A:Did you make other people a king over yourself?
Speaker A:That's the question you're asked in Shemayim.
Speaker A:Just as there's an inyan of bitto of atalmit to a rebbero, there's an inion of bito of one person to another.
Speaker A:And furthermore, Elafil buhinas his batlus ha elyon latakto.
Speaker A:And just as he said before, that the bittle that happens between the tzadik and the Hamonam is not only A bittle of the Talmud, the student, the regular person to the rebbe, but it's also the bittle of the rebbe to the student, the tzadik to the regular person.
Speaker A:So to the bittle of one person to another, it's irrelevant if you are.
Speaker A:Whatever this even means.
Speaker A:But if you're at a higher level than them, you're the Talmud chacham, you're the accomplished person, you're the successful person.
Speaker A:Whatever.
Speaker A:Whatever it might mean either way, either from below to above or above to below, it's the same thing.
Speaker A:Because Moshe v' Aaron, Aron Vamosha, as we said before, that if it's all echad, if it's all one, if you see the oneness, well, that's what he's gonna get to in a minute.
Speaker A:If we see the unity of the entirety of the.
Speaker A:Of the Jewish soul that is then fragmented into different bodies, but it's the unity of one soul.
Speaker A:So then the other person I'm looking at to think about myself in a way that precludes or blocks my capacity to think about them is really to not even be thinking about myself.
Speaker A:Because it's echad.
Speaker A:It's one.
Speaker A:Okay, so let's see what he says.
Speaker A:Yeah, go ahead.
Speaker B:Is the analogy really the right meaning?
Speaker B:Sorry, let me try to get my words right.
Speaker B:Moshe Naram.
Speaker B:Right.
Speaker B:You're talking about two tzadikim.
Speaker B:For them to be one is, I want to say, not difficult.
Speaker B:It's.
Speaker B:That diminishes the challenge that I'm sure each of them had.
Speaker B:But, you know, that to me, is not the same analogy of me to Ravidra.
Speaker B:Right, right.
Speaker B:Like, that Echod is not.
Speaker B:I can understand a Rebbe and a Talmud having that type of relationship, but it's not going to be the same type of relationship as Moshe now.
Speaker A:Okay, like, so.
Speaker B:So, like, the comparison is just.
Speaker B:It's just a hard comparison for me that, like, if that's the epoch.
Speaker A:Right, right.
Speaker B:You know, I mean that, like, that's the analogy to, like, that's my relationship with a rabbi.
Speaker A:I don't know.
Speaker A:I don't know if this is exactly you're asking, so tell me.
Speaker A:But.
Speaker A:But to me, you think about it.
Speaker A:I actually think there's a more difficult, difficult bittle between Moshe and Aaron than, you know, a regular person in Aaron or a regular person in Moshe.
Speaker A:Because it's actually like what we were talking about before we started.
Speaker A:It's like, if I look at somebody, I don't have any challenge to be buttle to weinberger Right.
Speaker A:But if I look at one of the guys who's, like, doing something very similar to me, you know, and probably knows a little bit more than me and is a bigger.
Speaker A:A little bit of a bigger following and whatever, that's really hard.
Speaker A:That's really hard.
Speaker A:Right?
Speaker A:To have like a bittle there.
Speaker A:Right.
Speaker A:So the closer.
Speaker A:The closer the two people are in like.
Speaker A:In like status, in a sense, I think makes the, like.
Speaker A:The fact that motion iron.
Speaker A:My point is to say the fact that Moshe and Aaron can have bittul is a bigger chiddish than the fact that, you know, other people can have kiddish.
Speaker A:I think your question is coming from like.
Speaker A:But they're both sadiqim.
Speaker A:So that's not that.
Speaker A:What's the big deal?
Speaker A:But I think that's a bigger deal.
Speaker A:That's a harder avodah of bittul.
Speaker A:The closer the people are in their nature and.
Speaker A:Or where they're holding, I think makes the avoda bittlul much harder.
Speaker A:To me, it's a chiddish that Rev.
Speaker A:Akiva Erlinger is bot alterovichemeyer.
Speaker A:Because he could be.
Speaker A:He could be holding his own.
Speaker A:Tish.
Speaker A:That.
Speaker A:That's wild there of Blau.
Speaker A:You know, I don't even know who is.
Speaker A:But you've told me Rav Blau.
Speaker A:The fact that he's.
Speaker A:He's sitting there as if he's nothing next to me, that's mind blowing.
Speaker A:The fact that I'm sitting there like that.
Speaker A:It's like, obviously, you know, I think.
Speaker B:The nukhoda that I'm trying to bring out a little different in that, like.
Speaker A:But.
Speaker B:But he's trying to say that I.
Speaker B:That that's the relationship I have to have with my Rebbe or a should be the same as the relationship that Moshe and I had.
Speaker B:That, that.
Speaker B:That to me is what.
Speaker B:What I'm struggling.
Speaker A:So what.
Speaker A:What I'm saying, though, not.
Speaker B:Not the challenge that they had.
Speaker A:I totally.
Speaker A:I totally hear what you're saying.
Speaker A:You make more peers than like.
Speaker A:Right.
Speaker A:I totally hear what you're saying.
Speaker B:As far as if, If.
Speaker B:If he were trying to bring out the nakuda of like, the nisayim that Moshe Naron had.
Speaker B:Then, then I.
Speaker B:I hear what you're saying, but that.
Speaker B:That's not the nakuda he's trying to say.
Speaker B:The nekuda he's trying to say is learn from mojanaram, right?
Speaker B:The same way that they were bittul to each other.
Speaker B:That that's how you need to be bittul to a rabbi.
Speaker B:That's different almost like what you're saying.
Speaker A:Yeah, right, right.
Speaker B:Like, like, of course I'm gonna be Bittuli.
Speaker A:Right.
Speaker B:I'm not saying again, it's easy for us to say, like, if we are like that.
Speaker B:You're not.
Speaker A:Right.
Speaker B:You're not.
Speaker B:You know, but like, yeah, it's just a tough, like, comparison for me.
Speaker A:Yeah.
Speaker A:Like, except that maybe because of the fact.
Speaker A:The way that I'm thinking about it is that.
Speaker A:Because of the fact that I think it's such a.
Speaker A:Because that's the hardest.
Speaker A:The Mosheva Aron is the hardest place to have bittle.
Speaker A:So the fact that they can do it.
Speaker A:The fact that they could do it brings out what is really the Yasoda bittle.
Speaker A:Like, what's really the Yasoda bittle, meaning when it's such a huge gap between the two people that there's going to be bittul between them, that doesn't really bring out such a yes.
Speaker A:So to bittle.
Speaker A:Because there, it's almost just obvious that they can have bittle.
Speaker A:How could Moshe Anaron have bittal?
Speaker A:In the examples I was giving before of, like, where it is challenging.
Speaker A:Right?
Speaker A:So how do you do it?
Speaker A:Where does the bittle come from?
Speaker A:That's what surfaces like, what we're really trying to do, which we still don't know yet.
Speaker A:How did Moshevar and have bittle?
Speaker A:How does.
Speaker A:How do these tremendous people sit by Ravitchemayer as if they're nothing we hear.
Speaker B:When we're sure the tyran for.
Speaker A:No.
Speaker B:It was the craziest thing ever.
Speaker B:I.
Speaker B:I really mean it.
Speaker B:It was like insane.
Speaker B:Like, I think, you know, I think what happened.
Speaker B:R came and he spoke de and he doesn't speak English.
Speaker B:So they flew in R translating him.
Speaker A:I'm like, right, right.
Speaker B:I asked for sure.
Speaker B:He was like, you're.
Speaker B:You know what I mean?
Speaker B:Like, to him, I'm nothing.
Speaker A:Like, wow.
Speaker A:Yeah.
Speaker A:But the truth is, maybe I'm also.
Speaker A:I'm just like, thinking about.
Speaker A:Maybe it's.
Speaker A:I'm even oversimplifying it because I don't even know.
Speaker A:It's so parshat.
Speaker A:Right?
Speaker A:Meaning the Bi am der Keha.
Speaker A:And now everyone knows who he is.
Speaker A:But he published the AMD Kefa under Vichemayer's name and he did not have his name in the sefer.
Speaker A:Right.
Speaker A:I don't.
Speaker A:I don't think I can imagine.
Speaker A:Let's.
Speaker A:Let's say I was Zocha to put out something of Richemayer's Torah.
Speaker A:Let's say I translated Or I, you know, no way in the world am I not putting my name on that.
Speaker A:No way.
Speaker A:I'm putting my name everywhere on that.
Speaker A:Now, I'll probably try and do it in a way that makes me look modest, because I want everyone to think I'm modest.
Speaker A:But that's just part of the.
Speaker A:That's just part of.
Speaker A:That's also just part of the guy.
Speaker A:But, you know, like, I'm gonna put it, you know.
Speaker A:Right.
Speaker A:Yeah, yeah.
Speaker A:But.
Speaker A:But, you know, so even that, even that, I'm not sure that it's as pushed as I'm making it sound.
Speaker A:You know, I don't know.
Speaker A:Thoughts?
Speaker A:Okay, let's keep going.
Speaker A:Let's see what he says.
Speaker A:I'm still waiting for you to tell us what it means.
Speaker A:Time to make us to this happen.
Speaker A:Right, right.
Speaker A:What does that actually mean?
Speaker A:What does it mean?
Speaker A:Yeah.
Speaker A:I don't know.
Speaker A:Let's see.
Speaker B:He talks about this all the time.
Speaker A:Yeah, yeah, he does with this all the time.
Speaker A:What I think is cool in this piece is I.
Speaker A:Not that I've seen so much from him, but I don't remember seeing somewhere that he connects the inion of Bittul to the Tzadik as being the path to Bittle to other people and to Tikon, Hamidos, and Beyno in general.
Speaker A:Right.
Speaker A:That's what I think is unique in this piece.
Speaker A:Okay.
Speaker A:Right.
Speaker A:So in this Mesecha's Chiba Achever, it says, they're going to ask us in Shemaim, did you make your friend a king over you?
Speaker A:Right.
Speaker A:Fine.
Speaker A:Working on Amidos is a very difficult thing.
Speaker A:In some ways.
Speaker A:It's the hardest thing, I think.
Speaker A:What's the line from Ravi Salanter, maybe that he said that it's easier to finish all of Shast than to fix one.
Speaker A:Mida haven't done either.
Speaker A:So it's a hard thing, Taka.
Speaker A:It's a hard thing.
Speaker A:Avodas, amidos.
Speaker A:But he says, this is the shoresh of the entirety of Torah and all of kedusha, which really is what Hillel says in the Gemara.
Speaker A:The Ger comes and asks, right?
Speaker A:Famously, the ger comes and asks shammai, right, Teach me the entire Torah standing on one foot.
Speaker A:And Shammai pushes him out, or whatever that means.
Speaker A:And, and, and.
Speaker A:And Hillel says.
Speaker A:Hillel says, I'll answer you.
Speaker A:I'll teach you the whole Torah and one.
Speaker A:The whole Torah on one foot.
Speaker A:And Hillel says, my dasani Allah savid that which you wouldn't want done to you don't do another person.
Speaker A:That is the entirety of Torah, the, The.
Speaker A:The idah zeal, the.
Speaker A:The idah perusha and everything else is.
Speaker A:Its.
Speaker A:Is.
Speaker A:Its perish is.
Speaker A:It's.
Speaker A:Is the commentary on that Zil gamar, go learn it, right?
Speaker A:Like that's, that's this.
Speaker A:The entirety of Torah is about Midos.
Speaker A:So much Soeg was in nach.
Speaker A:Who was he in the times of David?
Speaker A:Amelach, maybe, is that right?
Speaker A:That he was a.
Speaker A:He was a tremendous Tamil chacham, the Yada Koha, Torah, kula, and he knew the entirety of Torah.
Speaker A:The Gemara Sanhedrin tells us he doesn't have a place in Olam Haba because he.
Speaker A:He was lacking in Midos.
Speaker A:And this is the Indian of our parsha, that korach, it says he took.
Speaker A:What does it mean?
Speaker A:He took.
Speaker A:He split himself off.
Speaker A:He split himself off that he made himself his own entity.
Speaker A:He fell to the.
Speaker A:To the depths of the world, literally and figuratively.
Speaker A:He was swallowed.
Speaker A:And why is this not given enough significance, though?
Speaker A:Now he says, right, right.
Speaker A:Like, why is this not enough.
Speaker A:Given enough significance?
Speaker A:Right?
Speaker A:I can.
Speaker A:I can probably spend time giving a social commentary and critique about how the yeshivas and the drashas and shul and all these things don't give enough significance to work in Armidos.
Speaker A:Or I could also just, you know, say that I don't give enough significance to Midos, because how much time do I spend learning or working on different things or wanting to do this better or that time better?
Speaker A:How much time do I really spend thinking about Midos, thinking about, right, why?
Speaker A:So Vichemayer is saying, why.
Speaker A:Why don't we give it enough significance?
Speaker A:He says, ki ein misha yavin shoreesh kedusha hazos.
Speaker A:We don't appreciate how deep the kedusha is of avodas amidos, kihu inyen nelam vanish.
Speaker A:The depths of how significant working on amidos are is really hidden to us.
Speaker A:We just don't.
Speaker A:We don't appreciate how significant it really is.
Speaker A:So just before we keep going, what I wanted to suggest.
Speaker A:I started out for those who came in after we started out by looking at a piece of.
Speaker A:From Avit Shemeyer in a different year where they asked him a question of.
Speaker A:We know that Chazal tell us that Korach was.
Speaker A:He was kofar in Moshe, in what Moshe taught them about the halachos of mezuzah and halachos of tzitz, which means that Korach was a kofar and API kores.
Speaker A:So why doesn't anyone ever talk about that Korach was a Kofar.
Speaker A:Like that's not the Indian of Kor.
Speaker A:The Yinya of Korach is.
Speaker A:What we're learning about now is the Machokesh is why is it not an Indian of a kofer?
Speaker A:You don't find that linkage anywhere.
Speaker A:That's what they asked of it.
Speaker A:Shemayer.
Speaker A:So he has a whole.
Speaker A:He has a whole.
Speaker A:Very interesting long answer.
Speaker A:But what I wanted to suggest before, just before we continue, what I wanted to suggest is maybe the answer is because Enochame is a kofer, but lacking Midos is worse than being a kofer.
Speaker A:So let me just go.
Speaker A:Thank you.
Speaker A:Lacking Midos is worse than being a kofer.
Speaker A:So the, the, the, the, the emphasis, the whole, all the Torahs about.
Speaker A:He was, he was both.
Speaker A:He was a Kofar and he was selfish.
Speaker A:Both Istalik.
Speaker A:Right, but the, but the entirety of Clal Yisrael's Drushas and the Misora we have about, about Korach is completely focused on his selfishness.
Speaker A:Because the selfishness is worse than being a Kofer.
Speaker A:Exactly.
Speaker A:Right, right, right.
Speaker A:Okay.
Speaker A:That's what we just read, that the reason people don't give enough significance is because we don't understand how important it is.
Speaker A:I would say, by the way, just not, not that my words are worth much next to Wittgemire's, but I would say it's also the reason we don't give it as much significance is not only that we don't appreciate how deep it is.
Speaker A:I'm sure that's true.
Speaker A:But I'd say it's also because it's just so much harder in a certain sense.
Speaker A:I think it's much easier.
Speaker A:Maybe, I don't know, maybe it's not true for everyone.
Speaker A:I don't know.
Speaker A:I think there's a lot of truth to it.
Speaker A:It's much easier to work on available makom.
Speaker A:But maybe, I don't know, maybe that's not true for everybody.
Speaker A:Maybe different people are different.
Speaker A:I don't know.
Speaker A:As I'm saying it, that's not true.
Speaker A:I guess the Vishal Salanter line is saying that.
Speaker A:The Vishal Salanter line is that.
Speaker A:Is that it's easier to learn all of shots than it is to fix one Mida.
Speaker A:I don't know.
Speaker A:Okay, turn a page over.
Speaker A:So he says the taflis of the mitzvah.
Speaker A:What does he mean?
Speaker A:He says ha mitzvah, the mitzvah.
Speaker A:What mitzvah is he referring to?
Speaker A:Does he mean mitzvahs in general or he means the mitzvah of hiskash, the tzadikim.
Speaker A:Oh, he means the mitzvah of working on your Midos, or all of it?
Speaker A:I don't know.
Speaker A:I was a little.
Speaker A:I'm not sure exactly that.
Speaker A:That the takhlas ha mitzvah is.
Speaker A:I mean, either way we're going to get what he's saying, but I don't know exactly.
Speaker A:What is the histafkos is the clinging, the attaching oneself to the essential essence.
Speaker A:Atsmos ha pashat to the simple, basic essence shore Yashai's gauss, which is the root of all revelation.
Speaker A:And koach hapele, the power of wonder.
Speaker A:The koa hapele of wonder, like enchantment, which is.
Speaker A:Which is beyond our understanding.
Speaker A:The omro hazal Hazal saya.
Speaker A:Korach's fault was Shahlak Alhashabis.
Speaker A:Apparently the Zoar says that Korach was the Indian of Shabbos.
Speaker A:Or does it mean that he was holy on Shabbos, meaning when he started his mahogas, it was on Shabbos.
Speaker A:That's what you think it means, Sense?
Speaker A:Yeah, that it was Shabbos.
Speaker A:Okay, that's true.
Speaker A:That's when the breakaway didn't start.
Speaker A:Ki korach avad lefiha Sagaso.
Speaker A:Korach's avoda was based on his understanding of things.
Speaker A:This is what, like Rav Saloveitchik talks about salvation is a famous speech he gave about.
Speaker A:About Korach called the.
Speaker A:He called it.
Speaker A:He.
Speaker A:He called Korach the common sense rebellion.
Speaker A:It's when people rebel against Hamid e Chachamim from a place of common sense.
Speaker A:They don't necessarily really know Kola torakula.
Speaker A:To understand.
Speaker A:To really understand the way that Torah works, they know a couple of things, and they use their common sense to think that they know better than what the Masorah and what real Torah is holding.
Speaker A:It's called the common sense rebellion.
Speaker A:That.
Speaker A:That's what.
Speaker A:That's what Ravichermayer is saying here.
Speaker A:He wasn't able to stay in a place of saying, you know, this might be operating at a level higher than my understanding.
Speaker A:My common sense doesn't allow for it to make sense that.
Speaker A:That.
Speaker A:That a room full of svarim, you know, the mezuzah and the Taylor and all his.
Speaker A:His different kalvachomers that he was making, I forgot exactly how they go.
Speaker A:But the different kava khomes he was making, which were based on his common sense he wasn't able to maintain a state or a stance of saying, okay, my common sense is that this doesn't make sense.
Speaker A:But there is some sense that's beyond me of what's going on here.
Speaker A:Let me be in a state of bitto until I can receive what that might be.
Speaker A:But he was only working.
Speaker A:He separated himself.
Speaker A:He argued on this Indian of pele.
Speaker A:What does it mean, Pele?
Speaker A:Pele means wonderful.
Speaker A:There's a wonder there are things we don't understand.
Speaker A:The Rama says, what does it mean when we make the bracha after you go to the bathroom?
Speaker A:Mahflilas, the Rama says, is that the pele is that we can't understand how there is unity between body and soul.
Speaker A:Like, how does the spiritual and the physical interact?
Speaker A:How is their interaction?
Speaker A:We can't.
Speaker A:We can understand, you know, we can understand the physical body to a certain degree.
Speaker A:We can make sense of it.
Speaker A:We might even be able to make sense of the spiritual.
Speaker A:But it's like we can do one or the other.
Speaker A:Right.
Speaker A:But like, how.
Speaker A:How could it be that there's.
Speaker A:That there's both and that they actually interact with one?
Speaker A:Like, how does that.
Speaker A:Does that work?
Speaker A:That's a pele means that there's something that we are in a state of wonder about.
Speaker A:If a person only accepts or is only willing to look at or think about things that they understand or to the level of their understanding, they never experience curiosity, they never experience wonder.
Speaker A:That's a lack of pele.
Speaker A:So somebody who has no openness to the idea that there's something higher than my understanding doesn't have pella.
Speaker A:Pele means that I know that I am not able to see the entirety of everything going on.
Speaker A:So really, bittle and pele are two sides of the same coin.
Speaker A:Right.
Speaker A:In order to have the ability to experience pele, to experience that there's niflo sabore, that there's the wonders of creation of the creator, nephlos habore.
Speaker A:And to experience mahflilas, a person needs to be able to have some state of bittle.
Speaker A:There needs to be the ability to not know in order to experience a knowledge that will come that's greater than oneself.
Speaker A:Meaning that logic limits you.
Speaker A:Yeah, the logic limits me.
Speaker A:Yeah, yeah.
Speaker A:Or limiting things to my logic limits me.
Speaker A:Right.
Speaker A:The logic inherently is not a problem.
Speaker A:And the desire.
Speaker A:Right.
Speaker A:100%.
Speaker A:And the.
Speaker A:And the desire for things to make sense is not a problem either.
Speaker A:We're supposed to want things to make sense.
Speaker A:Of course we're.
Speaker A:That's how we're wired.
Speaker A:But the Indian is that if I can't accept that things that I don't now understand could still make sense.
Speaker A:I just haven't arrived there yet.
Speaker A:And I need to be in a state where I'm.
Speaker A:Where I'm willing to suspend understanding until it comes, then I'll never understand anything deeper than myself.
Speaker A:I'm stuck.
Speaker A:So the desire to understand is not a bad thing.
Speaker A:Logic is not a bad thing.
Speaker A:But it's that I have the.
Speaker A:I have that from a stance of bittle, that I'm battle, I'm surrendered, I'm suspended, I'm paused on my understanding because my understanding doesn't grasp this yet.
Speaker A:There is something more here that I haven't reached yet.
Speaker A:Which means I'm staying in a state of curiosity, a state of Peleus mitzios yichor hashem shuhu pella no rama' od and the ultimate wonder, the ultimate pele is the reality of yichor Hashem, of Hashem's oneness.
Speaker A:Because it totally doesn't make sense to us.
Speaker A:Like I'm me and you're you and these are my keys.
Speaker A:Like, what does it mean that this is all one.
Speaker A:Like that doesn't make any sense whatsoever.
Speaker A:So either a person, because it doesn't make sense, says, okay, so it's not true, doesn't make sense.
Speaker A:So I don't believe it, I don't accept it.
Speaker A:Or a person might say, okay, so I believe it, but it's true.
Speaker A:But it's not even meant for us to think about.
Speaker A:Like we're not supposed to even.
Speaker A:Like that's another version of not having pele.
Speaker A:In my opinion, it's better than dismissing it.
Speaker A:But it's also a version of not having pele because it's the inability to stay in the presence of something that I don't understand.
Speaker A:So you'll have people who, they believe that it's true, but we're not supposed to think about it.
Speaker A:Pele means we're supposed to think about it and be okay with not understanding it.
Speaker A:That's the state of being enchanted by it.
Speaker A:The state of being in a place of wonder, which really is the most moving and most life giving thing in the world.
Speaker A:But a person needs to have openness to that.
Speaker A:And really what it comes down to is I need to be okay with going through something I don't understand, which really requires bittle dodi va' alai tishukasa that the posse in Jerishim says I am for my Beloved and upon me is his desire.
Speaker A:Is that translated correctly?
Speaker A:Chukaso is upon me is his desire, or upon me is my desire for him.
Speaker A:I think it's upon me is his desire.
Speaker A:Right, I am for my beloved.
Speaker A:We know the classic.
Speaker A:But another posse against she Hashem, which is really very similar in yin, is that I am for my beloved and upon me is his desire.
Speaker A:Person.
Speaker A:A Jew really needs to be thinking about the unity of Hashem, the oneness of Hashem, the lo baychur bilvar ela ba amitas hayichur.
Speaker A:Not only the way I'm understanding these words, I don't know if this is correct, but not only that I'm thinking about Hashem's Yichur, about himself, but I'm thinking about the truth of Hashem's yichur with me.
Speaker A:That I'm part of that yf, that my existence is also part of that Yichud, that I'm also subsumed and consumed and dissolved into that.
Speaker A:Into that state of oneness.
Speaker A:That's what my identity is also.
Speaker A:Not just in a theoretical philosophy about God, but about my existence.
Speaker A:And now he says, it's such an incredible line.
Speaker A:Vahasimin Shayehudi Oseyk Bazaar the sign that a Jew is Osk in really believing in Hashem's oneness, Hushem achabed kol echolem Yisrael, is that they honor other Jews, all Jews.
Speaker A:When I saw this line is when I decided, okay, this is the piece we have to do tonight.
Speaker A:Because that's so.
Speaker A:It's so intense.
Speaker A:The sign that a person is really truly in a state of.
Speaker A:Of believing in Hashem.
Speaker A:How do you test if a person yourself.
Speaker A:We don't have to test each other.
Speaker A:Test myself.
Speaker A:How do I know if I really believe in Hashem's oneness?
Speaker A:Not how I say Krishma, not how much I learn, not what my tefilla on Yom Kippur is.
Speaker A:The way that I know that the litmus test to where I'm holding in my belief in Hashem's oneness is how much I give respect and honor to other Jews.
Speaker A:And I know what brings my giving them respect.
Speaker A:How does that happen?
Speaker A:Is through the knowledge that they are a part of the oneness of Hashem.
Speaker A:She bezem is gala or Hayichur, that only through them and through the other person, and through the other person, only through the entire collective of the Jewish people.
Speaker A:And really on some level, of the entire world, but more focused and concentrated for our avodah is of all the Jewish people is the Yichur of Hashem can only truly be manifest into this world if the entirety of the Jewish people is online, plugged in to the part of that unity that they are bringing into the world.
Speaker A:So if I really believe that, that everything is part of the unity of Hashem, and that everyone is revealing another part of that unity, if I actually believe that, then I would look at the other person, even if they look disgusting to me, even if they look annoying to me, I would look at them and see that this person is part of the revelation of the unity of Hashem.
Speaker A:So I'm, of course I'm going to be treating them with dignity, because that's what I believe they are.
Speaker A:So if I'm not treating them with dignity, it means I don't truly believe that every.
Speaker A:That the entirety of the Jewish people is Yichor Hashem.
Speaker A:I think that Hashem is 99%, but not there.
Speaker A:And as the Kotzker says, Harifos of the Katska, he says, if you don't believe that Hashem is everywhere, then you don't actually believe that Hashem is anywhere.
Speaker A:What he's saying is actually more of a.
Speaker A:It sounds like Harifos, but I actually think it's not.
Speaker A:What he's saying is actually a philosophical statement because Hashem is everywhere.
Speaker A:So if you believe he's not somewhere, then whatever you're believing in is not really believing in Hashem.
Speaker A:So if there's somewhere you don't believe he is, then that means that you actually, even where you think you believe he is, you're not really believing he's there, because that's not really him, because he is everywhere.
Speaker A:Right?
Speaker A:So if I don't see that in a Jew, that, that I can see that I can treat them with respect.
Speaker A:Now, the Balatania gives us a very important thing here, because if, if that's all I heard, it would be very hard for me.
Speaker A:I'm way too judgmental and I'm.
Speaker A:I'm way too, like, I get too fixated on things that bother me.
Speaker A:So, like this.
Speaker A:It's a nice Torah.
Speaker A:But then when I would try, like, I can, I can get into it here.
Speaker A:But like, in lived life, I would have a very hard time being real with it.
Speaker A:And this is where Paraglamma Bay's and Tanya saved my life.
Speaker A:Because Barak Paisan Paraglam at Beyzentani, the Altar Rebbe, says that there's a Mitzvah of Sinas Yisrael.
Speaker A:When someone's in Russia, there's actually, you know, there's a mitzvah to hate Jews when they're.
Speaker A:When they're a shyim, God forbid.
Speaker A:Right.
Speaker A:But there's also mitzvah to love Jews.
Speaker A:And the altar Rebbe says that they exist simultaneously because the mitzvah to hate the Jew is not.
Speaker A:Is not to hate them in their essence.
Speaker A:It's to hate the part of them that's doing something wrong.
Speaker A:And simultaneously, you can love the part of them that is a chilek el kamimal mamish.
Speaker A:And it's not a contradiction.
Speaker A:So the reason that teaching saved my life is because it gave me permission to be human.
Speaker A:Which then is what gives me the ability to try and do.
Speaker A:Try and actualize the torture Torah like this.
Speaker A:Because otherwise, like, oh, what am I supposed to do with the fact, like, okay, very nice.
Speaker A:I'm supposed to believe that they're a manifestation of God, but they certainly don't look like a manifestation of God right now.
Speaker A:So what do I do with that?
Speaker A:Right.
Speaker A:But the point is you can.
Speaker A:You can do both.
Speaker A:You can say that what I'm seeing right now I dislike.
Speaker A:What I'm seeing right now, I dislike.
Speaker A:But I can see them as being that what they are at their essence and what they're supposed to be and what's embedded in them, in their fundamental wiring, that no matter what they do, they can't escape because it's.
Speaker A:It is actually what it is.
Speaker A:It's.
Speaker A:What they are is a part of the collective revelation of Hashem into this world.
Speaker A:And that aspect of them can bring me to be able to see them, even if it's at least just in potential.
Speaker A:I can see them with that sense of kavod, with that sense of respect, and still dislike the particular thing of what they're doing or what they're saying or they're acting.
Speaker A:And if I can't do that, where Vetramayr says is that that should be a reflection back to me, that that means I don't really believe in the unity of Hashem.
Speaker A:Okay, so continuing, he says, ella, however, as we know, this sounds very nice, but it's hard.
Speaker A:Why is it hard?
Speaker A:Because the Sam, the other side, is going to try and get us on this a lot.
Speaker A:Why is it going to try and get us on this a lot?
Speaker A:Why is this one of the main things that the Sitra Akhra, the other side, will try and get us on?
Speaker A:Because it's one of the most important things, and the highest, most important things are the things that we get stumbled on the most The Gorim.
Speaker A:And it causes shafiut, sadiqim, even sadiqimitas.
Speaker A:They don't really properly have a true internalization of the oneness of Hashem.
Speaker A:Why?
Speaker A:But again, you see here how he's linking them.
Speaker A:It's incredible.
Speaker A:Why does someone not have a true appreciation of Hashem?
Speaker A:Because they're not really giving enough significance to the avodah of how they treat another person.
Speaker A:The akhdas pashut.
Speaker A:They're not looking at the other person.
Speaker A:From the perspective of you and I are one and being mitvatl himself.
Speaker A:Like offer, like we say in Shemona Esre every day at the end, my soul should be like what my life should be like Offer like.
Speaker A:Like dirt.
Speaker A:What's the union of like dirt?
Speaker A:Remember my Rebbe in MTA or by Danto shout out to Redanto in either 10th or 11th grade.
Speaker A:I remember he said the.
Speaker A:I don't know who he said it from.
Speaker A:The vort was that.
Speaker A:Is that what happens when you step on dirt?
Speaker A:It compacts itself.
Speaker A:Oh, interesting to think about that.
Speaker A:What he said is that dirt compacts when it's stepped on and it strengthens itself to support the one that's stepping on it.
Speaker A:So vinafshi ka' offer lakotiya is that I want to be.
Speaker A:That when someone needs someone to find their footing, I can be there to be stepped on.
Speaker A:That I will.
Speaker A:Even when I feel like I might be being stepped on, I can compact myself to strengthen my myself.
Speaker A:That I can be firm for them to find their footing.
Speaker A:That they can.
Speaker A:They can.
Speaker A:They can balance themselves on me.
Speaker A:They can.
Speaker A:I can be there for them even if it means that I'm on the bottom.
Speaker A:Okay.
Speaker A:What are you saying?
Speaker A:That makes.
Speaker A:It makes an imprint.
Speaker A:Yeah.
Speaker A:Mine totally messes up your.
Speaker A:Interesting.
Speaker A:I can allow them to make an imprint on me.
Speaker A:I'm open enough for them to make an impact on me.
Speaker A:Maybe that too.
Speaker A:Maybe That's a beautiful idea.
Speaker A:That I want to be in such a state that I'm not so closed off to people.
Speaker A:That's a beautiful teaching, right?
Speaker A:That I want to be open enough to other people, that people can make an impact on me.
Speaker A:That I can receive from them that the design of the bottom of their shoe can actually register in my world.
Speaker A:Interesting.
Speaker A:Cool.
Speaker A:Okay.
Speaker A:That we can be mvatil ourselves.
Speaker A:Like offer to the other person like that.
Speaker A:Like we just said, the secret of unity, of Hashem's unity rests on our ability to access this as our mindset for how we treat other people ourselves, one to another.
Speaker A:Kedusha below to bring out our state of awareness of our low points, but offense to make ourselves, to recognize our oneness with everyone.
Speaker A:This is the true kedusha.
Speaker A:So what does a person need in order to be megalodis within themselves?
Speaker A:Their koah, their capacity to do everything.
Speaker A:We just talked about what is needed.
Speaker A:Now he comes back to that point he made before.
Speaker A:What's needed for that is the ka hapellah, the ability to be okay, beholding something that you don't understand, that I don't need to reject it and I don't need to table it.
Speaker A:I can stay in consciousness of it even without understanding it.
Speaker A:I share his galus zeha pele huraka de mesiris nefesh.
Speaker A:And this takes messerious nefesh.
Speaker A:It's not a simple thing.
Speaker A:It's messeris nefesh.
Speaker A:Why is it messiers nefesh?
Speaker A:I think because misirrus nefesh means that I'm willing to sacrifice myself.
Speaker A:So there's one level of messiah.
Speaker A:Nefesh means that I will allow that if someone says that I have to be Ovid avodizara or they're going to kill me, I'm going to die for the sake of.
Speaker A:For Hashem's.
Speaker A:Hashem's truth.
Speaker A:Mysterious nefesh means that if I'm that, you know, tremendous tzadikim in Sahal, that someone jumps on a grenade for the sake of their group, right?
Speaker A:That's messiers nefesh.
Speaker A:But messiers nefesh while being alive means that I'm alive, but my.
Speaker A:But being alive is not about me.
Speaker A:I'm giving over my life for the other person, which can be extremely difficult, maybe in some ways even more difficult, because I'm still alive, but I'm not alive.
Speaker A:About me.
Speaker A:And that's the Ka Chappellah.
Speaker A:Because if it's all about me, if I don't have mysterious nefesh, if I don't have bittle, so I need to understand it because it needs to make sense to me.
Speaker A:If it doesn't make sense to me, it doesn't work.
Speaker A:Mysterious nefesh means that it might not make sense to me.
Speaker A:I'm willing to forego my understanding, my need for it to make sense.
Speaker A:When you have that.
Speaker A:So then he continues.
Speaker A:So we're gonna skip a little bit.
Speaker A:So what you have in front of you, I cut out parts of it.
Speaker A:So go now in the middle column to the paragraph that starts with Holzmann.
Speaker A:So just skipping the first few lines.
Speaker A:So long as a person doesn't have this true understanding.
Speaker A:They don't understand that this is what Messer's nefesh is really about, really brings us to Yichur, because so long as I'm focused on myself, I can't really see that there's something bigger that I can be part of.
Speaker A:There's a.
Speaker A:I think I've probably quoted this before, it's very cheesy, but I actually think it's a great metaphor that illustrates the part, the point.
Speaker A:There's a story they tell that.
Speaker A:Or, you know, allegory, I don't know what the word would be, of two waves in the ocean.
Speaker A:And they're.
Speaker A:They're, you know, the wave reaches its climax and it's about to, you know, crash down, right?
Speaker A:And it's about to start coming down.
Speaker A:And the first wave.
Speaker A:And the first wave sees that the wave behind it is getting very nervous, you know, and he turns to the wave behind him, he says, why are you so nervous?
Speaker A:And the wave says, because we're about to crash down, and then I'm not going to exist anymore.
Speaker A:And the first wave says, no, that's exactly why I'm so excited.
Speaker A:Because when we crash down, when we become part of something so much bigger than ourselves, we're gonna be part of the ocean now that we're elevated up here so we're just a wave.
Speaker A:When we fall back down, we're part of the entire tremendous body of water.
Speaker A:I've always thought that's shot.
Speaker A:In Perkevis, they say one of the miracles that happened in the Beis Hamikdash was omnim sefufim u mushtacha vim rvachim.
Speaker A:When they were standing, they were very crowded.
Speaker A:It was claustrophobic.
Speaker A:And when they bent over and they bowed, there was a lot of space.
Speaker A:So I always wondered, like, what's shot?
Speaker A:That's a double miracle?
Speaker A:But it's only listed as one miracle.
Speaker A:But that should be a double miracle, right?
Speaker A:Because what it should have said was, om dem tzvufim, omishachavim tsvufim.
Speaker A:If when you're standing there's no room, you shouldn't be able to bow.
Speaker A:So the miracle is that they were standing packed in like sardines.
Speaker A:And when they started to bow, they were able to bow, but they were still tight, that would be a miracle.
Speaker A:But it says when they stood they were tight, and when they bowed, there was room.
Speaker A:There was a lot of room.
Speaker A:So that's a double miracle, right?
Speaker A:But I think the shot is that because when a person is omid, when a person's standing, they're tall, they're taking the space.
Speaker A:It's how I see things.
Speaker A:It's about me.
Speaker A:I'm my own entity.
Speaker A:So everything then is tight.
Speaker A:Omnim tsifufim, Everything is tight.
Speaker A:There's no room for anyone.
Speaker A:Then mishtachavim, if you're willing to bow, if you're willing to be moser nefesh, you're willing to say, there's something beyond myself, then ravachem.
Speaker A:Now there's space for everyone, including me.
Speaker A:It's the koach hapele.
Speaker A:This state of wonder which emerges from the belief and the capacity to tolerate that there's something more than me that I haven't accessed yet is the greatest gift that I can receive for myself too.
Speaker A:Because then I get to be part of that, which really is what the Mitla Rebbe says is that his hag dara of simcha.
Speaker A:What is simcha?
Speaker A:The Mitla Rebbe says simcha is the experience of being part of something bigger than yourself.
Speaker A:That is what simcha is.
Speaker A:It's the experience of being part of something bigger than yourself.
Speaker A:So that's what he's talking about here.
Speaker A:I think when a person doesn't have everything we just said, then they are living in a state of vispalig that we started out with.
Speaker A:That's korach, that he separated himself, he splintered himself off, he stood as his own thing.
Speaker A:Omaid he was his own wave, wasn't part of the ocean.
Speaker A:I'll read through a little bit, a little bit quickly.
Speaker A:And then we can try and understand, bring this together.
Speaker A:We can try and figure it out together.
Speaker A:When a person enters this real state of ichor, they're not in a place of, like, korachma s Yisrael, true unity of all the Jewish souls that in its root comes back again.
Speaker A:And he hasn't really connected them for us yet.
Speaker A:But I think you can probably already see why this is all connected.
Speaker A:He said, where does it come from that I can be mevato myself to other people?
Speaker A:It comes from being mevato myself to the tzadik.
Speaker A:So what he's really saying is there's these three different aspects of bittle which really are all flowing one from the other.
Speaker A:There's bittle to other Jews, there's bittle to the Tzadik, and there's bittle to Hashem.
Speaker A:And they really all are one in the same, because they're all about the.
Speaker A:Of everything being echad So I don't know which.
Speaker A:He keeps kind of going back and forth like which one comes first?
Speaker A:I don't know.
Speaker A:Maybe for this person it starts with bittul to top the sadiq, which when you access bittle to the tzadik, it creates within you the ability to yourself, which you then can apply to bittle Yisrael.
Speaker A:Maybe for other people it starts with bittle to CL Yisra, which then allows you to bit, which then allows you to have more Bittle to CL Yisra, which then really is what allows you to have.
Speaker A:And maybe for other people it starts with tefila, which allows you to have, which then allows you to.
Speaker A:Then to the tzadik, then back that.
Speaker A:But.
Speaker A:But it's all really one thing because it's all about understanding that the entirety of everything is elokos and it's all ekhar and it's all something that's beyond me and I'm one part of it.
Speaker A:And I'm an aspect of that.
Speaker A:I've always also just going back to like the anecdotal, experiential aspect of this Torah.
Speaker A:This Torah is the.
Speaker A:Is the thoughts.
Speaker A:But the experiential part of it is being around a vichemayer.
Speaker A:What you experience there, I've always experienced.
Speaker A:There is two things.
Speaker A:The first thing is that everyone there is so completely and totally devoid of any ego clapping the tzadik.
Speaker A:But the other thing that's very cool is that the people there truly have.
Speaker A:They're so.
Speaker A:They're so welcoming and interested in helping you to connect to the tzadik.
Speaker A:It's like such.
Speaker A:They're really all.
Speaker A:When you walk in there, all they want to do is like get you into the tzadik.
Speaker A:It's none of that like protectsia, like hierarchy of like, no, you can't, you know, it's like they just want to help you be able to get in because they're instead of bittle.
Speaker A:So it's bittle to Richmayer, it's bittle to you, and it's Bitto because it's one.
Speaker A:It's one thing.
Speaker A:It's not about me.
Speaker A:That's the point.
Speaker A:It's not about me.
Speaker A:All my locus hurakasha ain't vekambamitiya saihar.
Speaker A:When we don't have this understanding of yichud, this is the only thing that can create shalom.
Speaker A:It's the posse.
Speaker A:Shalom bimromov huyasa, shalom alenu.
Speaker A:Where does shalom come from?
Speaker A:Bimromov above.
Speaker A:When you connect to above that which is the all encompassing unity, that's what creates Sholem.
Speaker A:And then huyaz hashalm alenu.
Speaker A:It could bring sholem down to us.
Speaker A:This is what we're created for.
Speaker A:We have to give ourselves over to that.
Speaker A:Even if I don't understand it, I can't understand it.
Speaker A:I can know it's there though, that only this can bring me to a place of Menucha.
Speaker A:We can't really be kind to other people if we don't have Menucha within ourselves mouth.
Speaker A:We don't even fully understand it.
Speaker A:But even if I don't understand it, I can still enter into it through hiskashas to itsadikila rash bibiyom pat.
Speaker A:This is where revealed on the day of his death, that same positive I am for my beloved and upon me is his desire.
Speaker A:All Nishamal sings out prayer praise to Hashem Shalo rock.
Speaker A:So what is the Rash be teaching us in the days of his.
Speaker A:Of his?
Speaker A:Leaving this world not only with mysterious nefesh by giving up your life that you actually die.
Speaker A:Not only is that the way that the Gula comes.
Speaker A:I think what he's saying is that what.
Speaker A:Where there should be revealed to us is the mysterious Nephesh is not in death, mysterious Nephesh is in life.
Speaker A:And that's the aura of Moshe.
Speaker A:Elion Park, Mata Aron.
Speaker A:This is why it was.
Speaker A:How did Hashem reveal the truth of the Sadiq of who Moshe was?
Speaker A:Korach came and argued with Moshe, but Hashem revealed the truth of Moshe's camp, not through Moshe, but through our own.
Speaker A:Why through our own?
Speaker A:Because that's what Aaron was.
Speaker A:Aaron Hakon Yesh bozose bought the.
Speaker A:Because Aaron was the embodiment of Bittul to Moshe, like we were talking about before.
Speaker A:That's the ultimate bittle, is the.
Speaker A:When you're.
Speaker A:When you're actually theoretically close enough to be in competition.
Speaker A:And yet.
Speaker A:No, I'm not in competition.
Speaker A:Because it's.
Speaker A:What's the competition?
Speaker A:It's me and Mehudi Moshe Nashal Alamitiyam Tuva Sholnishama guvuros mini motizos.
Speaker A:Okay.
Speaker A:Keeps going.
Speaker A:That's why he's Dafka.
Speaker A:Aaron.
Speaker A:One second.
Speaker A:Let me just see if there's one more part that we want to read together.
Speaker A:He keeps reiterating this point, right?
Speaker A:He says this is the only way.
Speaker A:This kind of shalom is the only way that the Gula can come.
Speaker A:And this kind of shalom is the only way that we can be Masik, real Ms, we can have real truth.
Speaker A:So let's just read the end of it together.
Speaker A:Together.
Speaker A:To.
Speaker A:To cap it off.
Speaker A:So skip, skip now to the.
Speaker A:To the left side.
Speaker A:And we'll read the last few paragraphs together where he starts off.
Speaker A:Yi tain Hashem.
Speaker A:Hashem.
Speaker A:So Hashem should give us.
Speaker A:And we say, this is a tefillahman taught that we should turn all Torah into tefilla.
Speaker A:This is ending with a tefilla in these times.
Speaker A:I don't remember which year this is from, but.
Speaker A:Okay, so when is that?
Speaker A:It's already a while ago.
Speaker A:Yeah, right.
Speaker A:It says in the bottom here.
Speaker A:Yes, right.
Speaker A:So.
Speaker A:So it's already a while ago.
Speaker A:But all the more so now.
Speaker A:All the more so now that Hashem should give us in these times.
Speaker A:Hashem should save us in the Sitra Akhra, Shirosa, le katre Gulubau, Bochinas, vispalik.
Speaker A:That the Sitra aha tries to get us into a frame of vispolik, splitting ourselves off.
Speaker A:By the way, the most ironic figure of all the.
Speaker A:Which I think is such a.
Speaker A:It's such a poignant thing to realize.
Speaker A:It's so striking.
Speaker A:What was Korach's taina on Moshe?
Speaker A:His taina was Kol Haida, Kulam kedoshim.
Speaker A:So on the surface of it, which means that Korach was saying that the entirety of the Jewish people is holy.
Speaker A:So what did Korach make it seem like he was the champion of?
Speaker A:But what was really going on?
Speaker A:Vis polyg Korach was the one splintering.
Speaker A:How often am I justifying my disgust of another person in the name of something holy?
Speaker A:Most of the time, right.
Speaker A:Sometimes I'm just an outright, you know, who knows what.
Speaker A:But most of the time, I have a very holy justification for why I'm so angry at this person, why I'm looking down, why I'm not being the Khabi of this person.
Speaker A:It's so striking.
Speaker A:No, the whole Indian of Korach is machlokes.
Speaker A:And his whole presentation was unity.
Speaker A:Because Hagufa, that's how the Sitracha gets us.
Speaker A:That's how it gets us.
Speaker A:We come up with all the justifications in the world.
Speaker A:All justifications in the world, all the rationalization were the tzadik, right?
Speaker A:I don't like them because look what they're doing.
Speaker A:They're getting in my way.
Speaker A:So Hashem should help us that we don't fall into that.
Speaker A:In this time, in this last generation, right before Mashiach comes.
Speaker A:We should stay strong in this.
Speaker A:Hashem's desire is to give us everything Hashem wants us to have.
Speaker A:All the levels, all the.
Speaker A:The world is saying is.
Speaker A:Every one of us is really in a state of readiness to receive complete revelation.
Speaker A:But people are stupid.
Speaker A:We still just get lost.
Speaker A:We get.
Speaker A:We get caught up in a lot of the wrong things.
Speaker A:We have to have that we withhold, we restrain.
Speaker A:I don't want to splinter off of the oneness of Hashem.
Speaker A:I don't want to be like Korach.
Speaker A:I want to have better Midos, to enter into the avoda of true oneness, that if I don't see Hashem everywhere, I'm not actually seeing Hashem anywhere, which means I need to see Hashem in every single Jew, no matter what.
Speaker A:My friend over me, somebody who's not my friend, Imam Alchem over me.
Speaker A:And to remember Hashem is oneness.
Speaker A:You have to start wherever you can start.
Speaker A:Whether it's bittul to the tzadik, it's bittul to Hashem, it's bittle to another Jew.
Speaker A:And it all flows one from the other.
Speaker A:If I think about these things with Messiah, that I'm willing to give up my life while I'm living, and I conduct myself in this way for real, then I'm bezokha to tikkun ha nefesh.
Speaker A:With the coming of the Gula Yehudis and any Jew who enters the Savoda, you're mashpia on the entirety of Klaisal.
Speaker A:Why?
Speaker A:Because that's what this avoda is.
Speaker A:This avoda is about being part of the entirety of Claudia Yisrael.
Speaker A:So if you do this avoda, the mele, it's for all of clay Israel.
Speaker A:And then it's not just a few Jews who are thinking about this.
Speaker A:It'll happen like the.
Speaker A:Like the shkadim that came out of Aaron's Mata that happened.
Speaker A:It happened quickly.
Speaker A:In an instant they came out.
Speaker A:This will flow everywhere, lots.
Speaker A:Mikina, taiva, kavaru, machokos.
Speaker A:That will leave a state of jealousy, a state of temptation, a state of wanting my own honor, a state of arguing.
Speaker A:We'll leave that Uber Regan in an instant.
Speaker A:Kemem ray yimshach alenu dveikos, bebori kolom will be in a state of complete and total dvakos to Hashem in which everything is one.
Speaker A:Yarachem Hashem yis baruch al amo.
Speaker A:Hashem should have yachimim on his nation she is.
Speaker A:Or that there should be an awakening of this true awareness of Hashem's oneness in this world that exists through everything.
Speaker A:We don't have to understand exactly how it works because we are able to be in a state of pela.
Speaker A:We don't understand understand it.
Speaker A:We can wonder about it, but we can know it's there.
Speaker A:El alimsar ha nefesh al kol al kachla mailimitam badass.
Speaker A:To be most above understanding.
Speaker A:And this will bring true shalom, true, true peace in in an actualized state with the coming of Mashiach.
