On Your Lips and In Your Heart
Parshas Pinchas - Learning from Rav Itche Meir Morgenstern on the parsha. R' Yakov Danishefsky
Transcript
Okay.
Speaker B:By the way, that's the best bang.
Speaker A:For your box in Chicago on sushi.
Speaker C:It's that thing right there.
Speaker A:Okay, so on this sheet I gave you, this is a ridiculous layout because I was trying to get everything onto one page.
Speaker A:So it starts on the.
Speaker A:One second.
Speaker A:Where did I actually have this?
Speaker A:Oh, yeah, here we go.
Speaker A:Okay, so it starts on the top right of the page.
Speaker A:That has, like, the.
Speaker A:This side.
Speaker A:Yeah, the top right.
Speaker A:Okay, so this is from a few years ago on Parshas pinchas.
Speaker A:So D Bear, you see that over there?
Speaker A:Sorry, I got cut off a little bit.
Speaker A:So Ravicher Meyer spoke about.
Speaker A:This is from the section called Nishmas and Kharitan.
Speaker A:So these are not, like, shiurim he gave, or like, this is just kind of like, as I've told you before, the conversations that they kept hold of over the course of Shabbos, when he was walking somewhere at his suda or whatever it is, they just kind of kept, you know, the conversations that came up.
Speaker A:So he was talking about the Os, Yudz, ira, shibetevas, pinchas, beresha, parsha.
Speaker A:That the letter yud in the word pinchas in the beginning of the parsha is very small.
Speaker A:The hizkir Masha Kosov, Habei Shmuel.
Speaker A:Oh, I didn't know so much.
Speaker A:This got cut off.
Speaker A:One sec.
Speaker A:Let me read it from.
Speaker A:I could at least read it to you clearly from here.
Speaker A:Sorry, sorry.
Speaker A:Okay, so.
Speaker A:Okay, so here's what it says.
Speaker A:Sorry.
Speaker A:Schmos, gitin, shmosa, nashim, ospay.
Speaker A:That's in parentheses.
Speaker A:That's just where it is.
Speaker A:Okay, so the beis Shmuel, with regards to Hillcha's gitten, when it comes to keeping track of names, right?
Speaker A:Like, how do you spell a name on a get?
Speaker D:Right.
Speaker A:This is what the beishmuel writes.
Speaker A:Pinchas, male yud.
Speaker A:Pinchas should be written with a yud, like on a get.
Speaker A:How do you write the name Pinchas?
Speaker A:It's written with a yud.
Speaker A:Kiba mesores, kulam alayim, chutz ehar.
Speaker A:Because when it comes to our mesores of how to write the name pinchas, they're all written Malay, meaning with the yud, except for one time, okay, the kasa of Mahashal im kas of Khasr yud.
Speaker A:But if you accidentally wrote pinchas without the yud kasher, it's still kasher because most people write it Haseris ahas, n saye elahem.
Speaker A:Okay, Icon.
Speaker A:So the marshal is saying this Last line in the mahashal is, why is it.
Speaker A:Why do most people write a khasr?
Speaker A:And it's okay if you write a khasr, even though really it should be written with a yud, because there is one mesorah, there is one tradition that spell that we have, that pinochas is written without a yud.
Speaker A:Okay, what is this mesoras?
Speaker A:That pinchas is spelled with outer yud.
Speaker A:Aleha.
Speaker A:Marshal.
Speaker A:The marshal is saying that we do have a misora to write pinchas without a yud.
Speaker A:Who the Loki misor is Shalanu.
Speaker A:That's not the way we have the.
Speaker A:We have it.
Speaker A:All the pinchas in the Torah do have a yud.
Speaker A:Sorry, Milvad Tevas.
Speaker A:So now, in the top of the paragraph, now that we do have clearly parsha Di.
Speaker A:Done, the only place that doesn't have a yud is the beginning of our parsha.
Speaker A:Sorry, that does have a yud is the beginning of r Parsha, where it says pinchas with the yud.
Speaker A:Ba yesh yud zi ira.
Speaker A:That's a small yud.
Speaker A:Smaller than normal.
Speaker A:What do you say?
Speaker A:Smaller than normal.
Speaker A:But the yud is there, right?
Speaker A:Smaller than normal.
Speaker D:Yeah, yeah.
Speaker A:That it's written even small.
Speaker A:So this is what the.
Speaker A:This is the misara from the Zoara husary that apparently the Zohar.
Speaker A:I hope I'm understanding this correctly, that he's saying that the Zohar says that pinchas spelled in the Torah should be without a yud, except for the one time that it does have a yud, which is in the beginning of parshas, Pinchas, in which it's spelt small, even though what the Beit Shmuel had said was that our mesorah is that all the pinchas are spelled with a yud.
Speaker A:They're all spelled with a yud.
Speaker A:So how do.
Speaker A:I don't know.
Speaker A:How do we have it in our sefer?
Speaker A:Anyone about Kore?
Speaker A:I didn't print enough.
Speaker C:You think it's epidural?
Speaker A:I could do it if you need it.
Speaker A:Anyone know how do we spell pinchas in our Sefer Torah?
Speaker A:With a yud, without a yud, without yud, without a yud.
Speaker C:He said that confidently.
Speaker A:But is there a tikkun there?
Speaker A:Is that one of the out the binding?
Speaker A:Is that a tikkun?
Speaker D:No.
Speaker A:No, no.
Speaker A:But elsewhere.
Speaker A:No.
Speaker A:Everyone seems to be agreeing.
Speaker A:Everyone's agreeing that pinchas in our parsha the first time has it, but small.
Speaker A:But what about elsewhere?
Speaker A:Like look at the end of Balak.
Speaker D:Yeah.
Speaker A:It'S a regular.
Speaker C:That's weird because, like, he's saying.
Speaker A:It'S Malay.
Speaker A:Okay, that's.
Speaker A:So that's what the base.
Speaker A:Shmuel is saying.
Speaker A:The marshal is saying that there is a different misora that doesn't have the yud, and that's based on the Zohar.
Speaker A:But the.
Speaker A:But, but that.
Speaker A:But the Marshal is clearly saying that that's not the regular masorah, which is why you should spell it with a yud.
Speaker B:But.
Speaker A:But since there is a mesorah to spell without the yud, if you.
Speaker A:No, no, no, no, no.
Speaker A:He's.
Speaker A:No, the marshal's saying that since there is a mussorah that says to spell without the yud, therefore, if you spell without the yud, it's okay, but lechat chila, you should spell it with the yud, because our mesorah is to have it with the yud, which is exactly what we just saw in the Chumash that we spell with the yud.
Speaker A:Everyone agrees that when it comes to the first pinchas of our parsha, the it's spelled with a yud, but small.
Speaker A:The question is, how is it spelled everywhere else?
Speaker A:The thing that's wild about this is that, I guess, is that a machlokas.
Speaker A:Now, in mesorah of how pinchas is spelled in the Torah, typically, we.
Speaker A:We don't really have that when it comes to Chumash, we don't have, like.
Speaker A:We have, like, by the Megillah, you know, like we read lifnehem or bifnehem.
Speaker A:Right.
Speaker A:Something like that.
Speaker A:Right.
Speaker A:Or like, you know, we have in Tanakh a couple of times when it comes to Chumash itself, I don't think we have anything that we have a.
Speaker A:We have an uncertainty as to the letters in the Torah.
Speaker A:If I'm understanding this correctly.
Speaker A:It's crazy.
Speaker C:There was another spot where there's like a yud versus a.
Speaker C:Hey, yeah, I don't understand.
Speaker A:Hold on one second.
Speaker B:Isn't he saying.
Speaker B:Here the Marshall is saying that it's always spelled with yud.
Speaker A:One sec.
Speaker A:The bay.
Speaker A:Shmuel first says, sorry, the baishma, that it's always spelled.
Speaker A:The baishma says it's spelled with yud.
Speaker A:Yeah, and he says, right, Meaning in our.
Speaker A:In the Sefer Torah, they're spelled all with.
Speaker A:Except for one time, it's spelled without a yud.
Speaker A:But there's still.
Speaker A:It's still kasher.
Speaker B:What's the missing there?
Speaker A:But he doesn't.
Speaker A:I don't think when he Says Ruben Kosum Alhasser.
Speaker A:I don't think he means sifra Torah.
Speaker A:He means just people.
Speaker A:Meaning, like when you write the name Pinchas, if someone's name is Pinchas, they're not spelling with a yod, typically.
Speaker D:Right.
Speaker A:And.
Speaker A:And then the Marshal continues to say, and why is it okay.
Speaker A:Why is it okay if they spell the Kasser?
Speaker A:Because there is one Missouri that supports what they do.
Speaker A:I think if.
Speaker A:I think that's what he's saying now.
Speaker A:That's Adkhan.
Speaker A:That's the Bashar.
Speaker B:Hold on.
Speaker B:Just to point out, the would make sense keeping.
Speaker A:Oh, meaning, except for one mesorus.
Speaker A:Keep a mesorus.
Speaker A:Cool.
Speaker A:No, no, no.
Speaker B:What I'm saying is, like, I don't know anything about Chuth's gidden or anything, but he's saying, like the bishmo saying, pinchas malayud, keeping sores, Kula malayim, which means we always have pinchas with yud, except for one time.
Speaker D:Right.
Speaker B:Okay, whatever that.
Speaker B:Does that mean that one Missouri, meaning that one time we have it.
Speaker A:Oh, that.
Speaker A:That's not how I was understanding.
Speaker A:You could be right.
Speaker B:Meaning he's just as like a siwa.
Speaker A:For the previous line.
Speaker A:I thought that.
Speaker A:I thought because of the next line where it says.
Speaker B:Meaning what's our.
Speaker B:Oh, okay.
Speaker B:It's a huge deal.
Speaker C:Cuz, like, if you write a name.
Speaker D:Wrong, it's not kosher.
Speaker A:Like, the get is not kosher.
Speaker D:Right, Right.
Speaker C:And even if it's like one letter, mis to go ahead and say, because it's like there is a Messiah.
Speaker D:Right.
Speaker C:It's enough to make the get kosher.
Speaker D:Right.
Speaker A:It's a wild thing.
Speaker A:It's very wild.
Speaker A:Yeah, yeah, exactly.
Speaker C:Stuff all day.
Speaker C:Yeah.
Speaker A:Yeah.
Speaker C:I'm just.
Speaker B:I don't know what he means here.
Speaker A:Yeah, I don't know.
Speaker A:No, you know what?
Speaker A:I actually think you're right because I think from the rest of the piece.
Speaker A:Now I'm remembering that I think you're right because I think what he's actually saying is like this, which makes it much less radical than what I thought.
Speaker A:So it's good that what he's saying is the way you're understanding it, that the Bay Shmuel is saying that Pinchas, our Masorah, is that pinchas in the Torah is written everywhere.
Speaker A:In the Torah is written Malay.
Speaker D:Right.
Speaker A:Except for one place.
Speaker D:Right.
Speaker A:And that's why you should write it Malay in general.
Speaker A:Good.
Speaker A:Now he quotes the Marshal, who's not changing any of that.
Speaker A:The marshal is coming and saying that if you wrote it without the yud, it's kasher because most of the.
Speaker A:Because of the mesorah achas that has it without the yud.
Speaker A:What's the mesorah achas?
Speaker A:Meaning what's the one time without a yud?
Speaker A:That's the beginning of our parsha.
Speaker A:Okay, but now the question is, what are you talking about?
Speaker A:That's not what it has in the Torah.
Speaker A:In the Torah, the.
Speaker A:The.
Speaker A:The pinchas, it's a small yod.
Speaker A:It still has a yud.
Speaker A:And so what are you talking about?
Speaker A:That there's a masorah akhas to not have a yud.
Speaker A:There's still a yud.
Speaker A:It's just a small yud.
Speaker A:So what's the.
Speaker A:What's theat?
Speaker A:So that's what he's coming to say now.
Speaker A:I think if we're getting it right now, that's what he's coming to say, that this misores that the marshal is saying that there's a misores, that the pinchas of our parsha is without a yud completely.
Speaker A:Not that there's a.
Speaker A:Not that the.
Speaker A:I didn't say you had to force yourself to eat it.
Speaker A:Not that the.
Speaker A:The.
Speaker A:The pinchas of our parsha has a small yud, but the pinchas of our parsha has no yud.
Speaker A:And since there is a misora that holds that there's one place in the Torah to not have a yud at all.
Speaker A:Therefore, if you wrote the mezzi, this is the kiddush.
Speaker A:Therefore, if you wrote the get without a yud, it's kasher.
Speaker A:Because there's one misora about one place in the Torah, the not have a y.
Speaker B:And his question is that really does have a yod.
Speaker A:It does have a y.
Speaker A:So what he's saying is.
Speaker A:No.
Speaker A:That the zoar actually holds that the pinchas of the first pinchas of this week's parasha has no yud.
Speaker A:Not that it has a small, yet has no yud.
Speaker C:Who makes the halach more?
Speaker C:Also because it's like out of one shita, right?
Speaker A:And that's the.
Speaker A:Of the marshal, is that since there's one shita, that there's one place in the Torah to have no yud.
Speaker A:There, therefore it's kash.
Speaker A:But.
Speaker A:But the point is that the zoar is learning that the pinchas in the beginning of our parsha is not as a yud's.
Speaker A:It has no yud.
Speaker A:It's okay.
Speaker A:I don't know, Stromer, am I reading it right?
Speaker A:Because look at the end of this line.
Speaker A:Because he Says now I'm.
Speaker A:Now I'm confused again because look at the end of the top paragraph on the left side there.
Speaker A:What's the Masaran Nazar Shasrili Shakol Pinhasrid.
Speaker A:I don't know why I thought I understood this when I prepared it like an hour ago.
Speaker E:Most.
Speaker C:Only the Zoyar says that their pinkel should never be had.
Speaker A:Right.
Speaker A:Which is the way I was reading it at first, that the Zohar is learning there's no urine in.
Speaker C:Well, that's the shita, right?
Speaker C:The marshal.
Speaker A:Well, I'm not sure.
Speaker A:We're not sure what the.
Speaker A:What the sheet does.
Speaker A:That's what we're confused about.
Speaker D:Right.
Speaker C:He's bringing this one Messiah.
Speaker A:That's very strange.
Speaker C:Not a strange on very.
Speaker D:Right.
Speaker C:Kind of interesting.
Speaker D:Right?
Speaker D:Yeah.
Speaker A:And.
Speaker C:And what is that Messiah.
Speaker D:Right.
Speaker C:That desire holds.
Speaker A:Which is.
Speaker C:It's a wild thing to say that he that deserve has never.
Speaker D:Right, right.
Speaker A:Which is what I would.
Speaker A:So that's the way I was reading it first.
Speaker A:Not.
Speaker A:Not the way Shoma was reading it.
Speaker B:Maybe it means.
Speaker C:Meaning it doesn't change your earlier.
Speaker A:No, it does.
Speaker B:I thought was referring to what we had just said a second ago from the beishmuel.
Speaker B:Right.
Speaker B:And then that one time is going.
Speaker A:To be what with no yud.
Speaker B:Exactly.
Speaker B:But now it sounds like he's saying to understand the marshal, it's what's misirs ahches masaylahem.
Speaker B:Now, what we had said before, but to know that there's a masorah out there, the hainu, the zoar, this is pinchas is always written.
Speaker A:So then.
Speaker D:Right.
Speaker B:Meaning no.
Speaker A:So then the mesorasachas is not a mesorah about the first pinchas in our parsha.
Speaker A:It's about pinochas in general.
Speaker A:Right.
Speaker B:And that's why it's.
Speaker B:It sounds, I guess, would be more legitimate.
Speaker D:Right.
Speaker B:The hainu, if you're gonna mash your get, say, oh, there's one time it's written down yods.
Speaker B:It's okay.
Speaker D:Right?
Speaker B:It's a lot more.
Speaker B:It's a lot more credible.
Speaker A:It's saying it's never written with a yud.
Speaker B:There's a shit out there that says you never ever.
Speaker A:Right.
Speaker A:But now we're back to what I was saying before is so radical.
Speaker A:It sounds like we're saying that there's actually machokos between the Zohar and whatever else that and everyone that.
Speaker A:How do you spell the word pinchas in the Torah, which comes up multiple times now.
Speaker A:There's like A.
Speaker A:That's like a pretty.
Speaker A:That's pretty radical.
Speaker E:That's one of the things that happened.
Speaker B:On.
Speaker E:The fast that the Torah that everybody used the Messiah for and was destroyed.
Speaker E:So there is.
Speaker E:There is now an issue.
Speaker E:I mean, there always has.
Speaker E:That's why you had that one Torah.
Speaker D:Right.
Speaker E:It's not like a huge Chiddish that you would have.
Speaker A:Do you remember in Yu Smicha, we had a Friday, like, contemporary, we had one of these classes that are uter, and he went through this sugya of the Rambam's ichor that the Torah that we have in front of us is the Torah from Moshe Rabbeinu.
Speaker A:But, like, is that really true?
Speaker A:Because we have, like, there's, like, these Re Akiva Igras and shast that show all these, like, questions about, like, how to spell words in the Torah.
Speaker A:But I don't remember.
Speaker A:I mean, not that I remember the whole thing, but I don't remember anyone ever bringing up pinchas as an example of that.
Speaker D:Right.
Speaker D:I don't know.
Speaker A:It's interesting.
Speaker A:I'm not sure.
Speaker A:Okay.
Speaker C:It's also interesting, which is now, I was asking or something last week, that's.
Speaker A:Why I asked when this even happened.
Speaker C:That you would think a moment like that, that's when either a unit would be added.
Speaker A:Oh, good.
Speaker A:So that's what the piece is going to be about.
Speaker A:But I'm very good.
Speaker A:But I'm just.
Speaker A:I'm confused a little bit.
Speaker A:Should spend more time in Zion.
Speaker A:Yeah, I. I'm.
Speaker A:Yeah, okay.
Speaker A:Sorry.
Speaker A:I'm not.
Speaker A:I'm not sure exactly what.
Speaker A:What the shot here is in the.
Speaker A:In the Maharsha.
Speaker A:And the way that he's explaining the marshal, which now I'm extra confused because we're going to see in a second.
Speaker A:Is that what I think?
Speaker A:What I think he's getting at, what he's going to Darshan, is that he's saying that there is a sheetah that the.
Speaker A:That the first pinchas of this week's parsha is not a yudziyra.
Speaker A:It has no yud at all, I think.
Speaker A:Okay, let's see.
Speaker B:Well, that makes sense with.
Speaker A:I know, but it doesn't make sense with the Tsar, because look at that last line when he says from the Zohar, he's quoting the Tsar to say that it's not a din in, like, this pinchas is ziira or not ziritz.
Speaker A:The way to spell pinchas, period, is without yod.
Speaker D:Right.
Speaker A:Okay.
Speaker A:There actually, I think, is.
Speaker A:Yeah.
Speaker A:Not the kind of Zaya, I hold.
Speaker C:Abusing, but I mean, it's probably not being as close.
Speaker A:Okay, yeah, yeah, yeah.
Speaker A:Let's leave that over there.
Speaker A:Upire sha inyen alpipnemius.
Speaker A:Okay, well, he's actually gonna.
Speaker A:He's gonna learn the sulam tonight.
Speaker A:Okay, here we go.
Speaker A:So Mayer wants to explain this idea that we just learned, theoretically, based on a.
Speaker A:In Parshas Titsava Moshe Rabbeinu.
Speaker A:Bipartisan.
Speaker A:Famously, we know Parsha's Tutzava Vaata Tutzava.
Speaker D:Right.
Speaker A:Moshe's name does not come up in the Parsha of the Sava at all.
Speaker A:Turn the page over.
Speaker A:Halaka.
Speaker A:I think Bishmo, somebody who is Moser their Nefesh.
Speaker A:Moser Nafsho.
Speaker A:In learning Halacha, you don't say it over in their name.
Speaker A:That's what Chazal say.
Speaker A:Since Moshe Rabbeinu is Moser Nefesh.
Speaker A:Haremis ale umis atsim vezocha Shania echor mamish imhadvartora.
Speaker A:I think that's what that stands, though, right?
Speaker A:Torah, that Moshe was Moser Nefesh to such an extent that he became one with what he was Moser Nefesh for you don't say his name.
Speaker A:He became one with it.
Speaker A:His name is not even his name anymore.
Speaker A:There's no independent entity of Moshe.
Speaker A:Meaning, I want to read the Chadisher inside in the bottom.
Speaker A:But just to say it out loud, we famously say, why was Moshe's name not in Tetzavah?
Speaker A:Because Moshe had just said, if you're going to destroy Klal Yisrael, then wipe me out with them.
Speaker A:Then wipe me out.
Speaker D:Right.
Speaker A:Wipe me out of your book.
Speaker A:So the Khadusharim says, so that was tremendous.
Speaker A:Mysterious Nephesh by Moshe Rabbeinu.
Speaker A:So now you're telling me his name didn't go in the Parsha?
Speaker A:That sounds like a punishment.
Speaker A:He's being punished for the mysterious Nefesh.
Speaker A:His name didn't go in the parsha.
Speaker A:That doesn't make sense.
Speaker A:So the Khashirim explains, no, it's not that he's being punished that his name's not in the Parsha.
Speaker A:It's that if you're Moser Nefesh to such an extent, meaning what was Moshe Rabbeinu?
Speaker A:Moser Nefesh for Klal Yisrael.
Speaker A:Right.
Speaker A:If you're not going to keep Klal Yisroel, then don't keep me either.
Speaker A:He's Mosher Nephesh for Klal Yisrael.
Speaker A:So what does that mean?
Speaker A:It means that Moshe Rabbeinu is saying Moshe Rabbeinu was Moshe Nefesh for Klaisel to such an extent that there's no such thing anymore as Moshe separate from Klal Yisrael.
Speaker A:When you talk about Klali Yisrael, you're talking about Moshe.
Speaker A:But that's what Misir Nefesh means.
Speaker A:It means I'm giving up my state of being, of an independent being.
Speaker A:I've completely given myself over to this thing, that this thing is me.
Speaker A:I am this.
Speaker A:This is me.
Speaker A:So there's no separate name of Moshe Rabbeinu from Claude Yisrael.
Speaker A:So he doesn't have his name in the Torah in, in that Parsha, because he is that Parsha.
Speaker A:He is Klal Yisrael.
Speaker A:He is the whole thing.
Speaker A:There's no.
Speaker A:There's no separation between them.
Speaker A:So that's what he's saying that, that.
Speaker A:That's what it means, that someone who's completely Moshe Nafshalacha b' cause it's not a gnai that you're not saying his name, it's a maila.
Speaker A:You don't say the name because the name has no separate, separate status, no separate entity.
Speaker A:Shakiman, Shamasa, national Indian, Hari mis Allah.
Speaker A:He's dissolved into it.
Speaker A:He becomes one with it.
Speaker A:The Hanami Moshe, Moshe Rabinu was saved the Jewish people.
Speaker A:But Amr al Mahenina, when he said erase me, Aliyadeikain zocha Sheniya Echan Mamishem Hatorah Achalonisko Shmoba Parasha doesn't say his name because there is no separate name of Moshe separate from the Torah of that Parsha.
Speaker A:Okay, so now he continues.
Speaker A:So that's the Khidu sheharim.
Speaker A:So now says that the letter Yud that's written in the name Pinchas, Mirames, at least according to that Masura, or however we're understanding it, Mirames al Shlemos Shmiras os bris kodesh.
Speaker A:The letter Yud, it's brought down in many Svarim.
Speaker A:He's saying that the letter Yud is a remez to Shmira Sabris, to a person keeping themselves holy in terms of sexual desires and what they look at and what they do.
Speaker A:The letter yur is a remez, is a hint.
Speaker A:If someone has the letter Yud, it's an indication of a person who has.
Speaker A:Who has kept themselves in a holy.
Speaker D:Way.
Speaker A:That you change from shindalid, which is shade, to Shakai, which is the name Of Hashem.
Speaker A:And Shakai is the name that we, that we talk about when it comes to a brismila.
Speaker A:When by Avraham Avinu, by Brismila Hashem revealed himself as Kel Shakai, right?
Speaker A:So the yud that's added to that, to that word, that yud is from Shmira Sabris Yisrael.
Speaker A:When the Beis Yisrael of Ger used to talk about Shmira's Habris Hayakori Liza tihiya Yehudi, he used to say to people, be a Jew.
Speaker A:And in his holy language, the way he used to say it was Zaya, right?
Speaker A:Zayud, right, Be a Yud, be a Yid, right?
Speaker A:The Hainu meaning what was he saying through that?
Speaker A:Yah, boss, what was Pinchas doing?
Speaker A:There was this magay f nus that was going on in Claudia that people, all this, all these things were going on and Pinchas was the one who stood up and he put an end to it.
Speaker A:Pinchas came from Yosef Bahaya bo.
Speaker A:And we know Yosef at Sadiq.
Speaker A:Yosef was vayimayin, right?
Speaker A:Yosef was the Yisod Sadiq Yisod olam.
Speaker A:Yosef was Yisod Yisoda Shmira Sabris Vahaya Bo Kvar Indian zesh al Shlemos hakadusha.
Speaker A:So Pinchas who came from Yosef at Sadiq, who, who was the.
Speaker A:Is the symbol of Shmira Sabris of Tzadik Yisroel olam.
Speaker A:So Pinchas who came from Yosef already had kedushas habris.
Speaker A:The yud, he had it bekoach.
Speaker A:He had it in potential because he came from that, from that place.
Speaker A:Now Shazaka limsar nafsha al inyan Hakadusha.
Speaker A:Now that he was zocha, to be moser nefesh on this kedusha, not just be koah.
Speaker A:But before he was actually able to go ahead and be most inefficient in.
Speaker D:That way.
Speaker A:He became even more one with this, with this kedusha.
Speaker A:It was no longer only in potential, from his kind of spiritual legacy and inheritance, but it was actualized in his life.
Speaker A:So now he activated, he brought to life the kedusha of that Yuda.
Speaker A:So much so that the yud in his name is now a small yud Hainu Bachinas Hanal.
Speaker A:Like we just said, as we just said, what happens when you completely are mos or nefesh for something, it disappears because it no longer has to exist in any In.
Speaker A:In any independent way.
Speaker A:So once Pinchas became so completely and totally immersed in a world of shmira, sabris, of kedusha, the yud became smaller, right?
Speaker A:Doesn't that sound like the opposite of the way it should be?
Speaker B:It's almost like it's working within both gears.
Speaker B:The hainu, if you want to say it's.
Speaker B:So now when he's doing it, it becomes small.
Speaker B:He doesn't need that bigiloi.
Speaker B:And if you want to say, like the zoar, that there was never a yud, it's all bakoach.
Speaker B:So now that he's doing this maisa coming out, like, it's a little bit.
Speaker B:But now you see that this is who he was, right?
Speaker A:So that's kind of the direction I think he's gonna go in, which is very cool.
Speaker A:Right?
Speaker A:But before getting to that, offhand, it seems, like, confusing, right?
Speaker A:I would have thought it should be the opposite.
Speaker D:Right.
Speaker A:I would have thought the second one you just said made much more sense.
Speaker D:Right?
Speaker A:I would have thought, if you're telling me that he had the yud bekoach in potential, but he didn't manifest it yet, so then his name would start pay non with no yud.
Speaker A:And then I would think that when he goes and he does this.
Speaker A:This act and he stops this nus, I would have.
Speaker A:Right.
Speaker A:I would have thought that now the yud will be revealed.
Speaker A:Now we'll have a yud.
Speaker A:Or maybe it would be a yud zi era before, because it's.
Speaker A:And now it'll be the yud Shali.
Speaker A:So either way, I would have thought that if there's any spot, according to what we just said, if there's any spot, that the yud would be Malay and would be whole, it'll be right here.
Speaker A:And yet this is the one place that the yod is either small or maybe it's not even there at all, according to, I think, what we were saying, right?
Speaker A:So what's going on?
Speaker C:That's the zer says the reason there's no yud ever because that.
Speaker C:That's who Pinchas was.
Speaker C:Pinchas was so Maison Nefesh that there should never be a yud like that.
Speaker C:That.
Speaker C:That's his.
Speaker E:That one shita.
Speaker C:So it does work for both, right?
Speaker A:But wouldn't you think that if we're saying that.
Speaker A:Wouldn't you think that if that.
Speaker A:That.
Speaker D:That.
Speaker A:That would mean that he would have the yud, like, think like what he just quoted from the.
Speaker A:From the ger Rebbe, right?
Speaker A:From the Basis what the GE Rebbe said Tiya Yehudi, meaning be a Yud.
Speaker A:So wouldn't you think that Pinchas should have a Yud?
Speaker A:If anything, he should lose the name Pinchas and just be called Yud.
Speaker A:According to what we're saying, never be a Yud.
Speaker A:But according to the other sheet.
Speaker C:According to the other sheet is that first Pinchas of that Parasha shouldn't have a Yud either, right?
Speaker C:According to pshat, that you lose your name, right?
Speaker C:Like Maisha lost his whole name, right?
Speaker C:According to both sheetahs, the Zohar of any time except Pinchas, and according to everyone else, that really there's supposed to be a Yud there.
Speaker C:But in this case, there's not going to be a Yud.
Speaker C:There should be no Yud at all.
Speaker C:Because in both situations, your Pinchas is so absorbed into this, there should be no yud, right?
Speaker C:The fact that there is a Yudzira is really the Hindish, right?
Speaker A:It should be nothing, right?
Speaker A:So the truth is, you're really all already saying what he says, which is because he said the Chidushim already.
Speaker A:I'm just pointing out, because I'm trying to bring out what I think is a cool Chiddish here, of what?
Speaker A:Not my Chiddish, what he's saying.
Speaker A:In theory, if I was writing this piece, which I'm not, but if I was writing this piece, I would have written the order differently to bring out the point, right?
Speaker A:I would have written this before writing the khadush.
Speaker A:Because if you didn't have the Khadishim introduced this to you, I think everyone here would have been confused by it, right?
Speaker C:Now, you want the gullus to be deeper, right?
Speaker C:It would have made the gollus.
Speaker A:It would have made the gollas deeper before the gula, right?
Speaker A:Because.
Speaker A:Because this is totally counterintuitive, right?
Speaker A:If I would have told you.
Speaker A:If I would have told you like this, if we didn't.
Speaker A:If we hadn't learned the Khadishim yet, and we hadn't learned the thing about Moshe Rabbeinu and Parshas Tetzaba, and I'd have told you there's this beautiful Torah that.
Speaker A:That Pinchas, when he was.
Speaker A:When.
Speaker A:When.
Speaker A:When he stood up and he killed and you know, the person who was being Nizana, and he stopped the Magifa of Nusinkla Yisrael.
Speaker A:So he was Zochar the Yud.
Speaker A:Because the Yud is Shmira Sabris.
Speaker A:So he was okhr the Yud.
Speaker A:Every single one of us would have thought.
Speaker A:Ah, so where should there be a full fledged loud and proud yud?
Speaker A:Right here.
Speaker A:That's what everyone would have thought.
Speaker A:And yet where is there a small yud?
Speaker A:The only small yud is here.
Speaker A:Totally counterintuitive.
Speaker D:Right?
Speaker A:So what he's explaining.
Speaker A:This isremeyer's chiddish.
Speaker A:I just want us to.
Speaker A:The reason I'm saying is like, I want us to appreciate the chiddish of what he's saying.
Speaker A:Where ijamayer's chiddish is, which is really just based on the chidusha harim, is that it's the opposite of what we usually think.
Speaker A:We think when we accomplish something, it becomes.
Speaker A:It becomes something very visible.
Speaker A:But actually maybe when we accomplish something, it becomes so integrated into who we are, or actually, in a sense, we become so integrated into it that nothing needs to be loud about it.
Speaker A:It can actually be very quiet because it.
Speaker A:Because it just is.
Speaker A:It is what we are.
Speaker D:Like.
Speaker C:Creation is like yesh me ayin.
Speaker C:But the goal of Teresa nister is to go from yesh back to ayin.
Speaker D:Yeah, yeah, yeah.
Speaker A:So let's see.
Speaker A:So he's gonna.
Speaker A:He's gonna develop this a little bit more.
Speaker A:So.
Speaker A:So.
Speaker A:And based on a very.
Speaker A:A cool thing for the BAAL sum.
Speaker A:So here we go.
Speaker A:Yes.
Speaker E:He says that he came from yosef.
Speaker E:He didn't come from yosef.
Speaker A:Where'd he come from?
Speaker E:He's a levi.
Speaker A:He's a Levi.
Speaker D:Right, Right.
Speaker A:So why is he saying he comes from yosef?
Speaker E:Is that something that you can accomplish?
Speaker A:He says beyose mizara yosef at sadiq.
Speaker C:Isn't that just because it's the Indian of yosef?
Speaker A:No, but he says misera yosef.
Speaker E:Well, that's what I'm like.
Speaker E:Is it, Is it that you could be zopa that?
Speaker E:Or is that.
Speaker A:Maybe he just means that all yiddin on some level armies there are.
Speaker A:We're all from the.
Speaker B:That.
Speaker A:Well, I don't know.
Speaker A:Because he's saying it.
Speaker A:He's saying it.
Speaker E:He's saying it technically.
Speaker A:Why?
Speaker A:No, I don't know.
Speaker A:I don't know how he's saying it.
Speaker D:Right.
Speaker A:Maybe.
Speaker A:Maybe he doesn't mean it technically.
Speaker D:Right.
Speaker A:Maybe he doesn't mean zera literally.
Speaker A:He means mizara yosef because, you know, all of us are from, you know, even if I'm a yisrael and someone else is a levi.
Speaker A:So what shave it.
Speaker A:Am I from.
Speaker A:But we're all from all the shvaten.
Speaker A:We're all from.
Speaker A:I don't know.
Speaker C:Joseph gives birth to this power that you didn't have.
Speaker D:Right, right.
Speaker A:It's just not normally the language someone would use when they're trying to say that.
Speaker A:I don't disagree with you in concept.
Speaker A:I'm just confused by the language because the language Mizara Yosef usually would refer to when you're saying that someone is from the line of yosef.
Speaker D:Right.
Speaker A:So I don't know.
Speaker A:I'm not sure what he means.
Speaker A:It's weird.
Speaker D:Yeah.
Speaker A:I didn't thought about it.
Speaker A:Okay, so Vichemaya then connected this Hiddushe Harim and this idea that we're developing to the Divrei BAAL Hasulam.
Speaker A:This is a very cool, very cool story.
Speaker A:I thought of.
Speaker A:I thought of you when I.
Speaker A:When I said this story.
Speaker A:I love the ba.
Speaker A:No, the.
Speaker A:What?
Speaker A:I'll tell you after.
Speaker E:Yeah, so you're not.
Speaker A:No, I would.
Speaker A:That.
Speaker A:That Zoar is put out by the cabal center, which it's not.
Speaker A:Not interested in.
Speaker D:Yeah.
Speaker E:Oh, really?
Speaker D:Yeah.
Speaker C:But it has the whole Suleiman.
Speaker A:Yes, but yeah, I never.
Speaker D:Okay.
Speaker D:Yeah.
Speaker C:I have a set that outside of the matokan.
Speaker A:No, the sulam is kodesh.
Speaker A:Gadashimar quotes the Sulam all the time.
Speaker A:Sulam is kodesh Kadashim Sulam is holy of holies.
Speaker A:Yeah, yeah, yeah, yeah.
Speaker A:I once asked Ravichermayer actually if he could use that instead of Zoar.
Speaker C:What did he say?
Speaker D:He.
Speaker A:He gave me the most interesting answer.
Speaker A:He said in Yerushalayim.
Speaker A:No, outside of Yerushalayim.
Speaker A:It's okay.
Speaker C:It doesn't matter.
Speaker C:More questions than.
Speaker A:Right.
Speaker A:He didn't sound like happy about it.
Speaker A:He's like, outside of your slime.
Speaker A:It's okay.
Speaker A:Inside your slime.
Speaker D:No.
Speaker C:Okay.
Speaker D:What?
Speaker C:I thought it was just.
Speaker C:I thought it was just cuz like too holy for the table.
Speaker A:No, no, no.
Speaker D:I pause this for a second.
Speaker A:Okay.
Speaker A:Jumbotron back.
Speaker A:Okay.
Speaker A:Okay.
Speaker A:He says, it's funny that you interrupted this because I actually, when I saw this story, I decided to do this piece because this story is awesome and I thought you were going to love this story specifically.
Speaker A:So the BAAL Sulam said to somebody.
Speaker A:So somebody was talking.
Speaker A:There was a guy in the chevre of the BAAL Suleiman, who spoke a lot about waking up at chatsos, I guess, to say, you know, Tikkan Hatzos, I guess.
Speaker A:And he would talk about it all the time.
Speaker A:Like this was his thing.
Speaker A:He was always talking about it.
Speaker D:Right.
Speaker A:It was like Avishai talking about Like Das.
Speaker A:Right.
Speaker A:It was like it was always talking, you know, like this is what he talked about.
Speaker D:Right.
Speaker A:To the rest of the part applying to Avishai though, as you'll see in a second.
Speaker A:And he said to him, the BAAL Sulim said to him, from the fact that you're speaking about this so much, that is a clear sign that makes it clear to all of us that you still haven't reached that level.
Speaker A:You're talking about it that much.
Speaker A:You're preaching it to everybody so much.
Speaker A:You're so obsessing over how this one, you're telling everyone they should be doing this.
Speaker A:You're sticking your nose into everyone's business.
Speaker A:This is what you need to do.
Speaker A:And giving this advice to everyone for all their issues.
Speaker A:Clearly you're not the real deal yet.
Speaker C:Rejecting himself like he wants to be able to.
Speaker A:Yeah.
Speaker A:You know, when, you know, psychologically speaking, I don't know if this is what the BAAL Suleiman.
Speaker A:I have no idea.
Speaker A:It's beyond me.
Speaker A:But psychologically speaking, when there's something in ourselves that we don't like, we see it a lot in other people because we don't.
Speaker A:Because we Dafka.
Speaker A:Don't want to see it in ourselves.
Speaker A:So we project it onto the other person.
Speaker D:Person.
Speaker A:And we hate on it in the other person because really if we see it in ourself, that's too uncomfortable.
Speaker A:So instead we have to see it more in the other person because we can hate on it in them.
Speaker C:And also it could make you feel better.
Speaker A:Right, Exactly.
Speaker C:It's like making everyone conform to certain ideals.
Speaker A:Yeah.
Speaker A:No, speak it out more.
Speaker C:Well, if you create a society, society which wants everyone to get pushed into a certain box and constantly hammering, like you have to be.
Speaker C:Certainly you have to look certain way, you have to dress, certainly you have to talk a certain way.
Speaker C:Maybe it's because we're deep seated insecurities about not actually being the exposure and we're laying that pressure on everybody else.
Speaker D:Wow.
Speaker C:I don't know if I want to go too much more deep, but I, I think the island got it.
Speaker D:Yeah.
Speaker A:Yeah.
Speaker A:Did you get what you're saying?
Speaker A:Yeah.
Speaker D:Yeah.
Speaker A:Wow.
Speaker A:That's, that's real behind what he's saying.
Speaker B:Right.
Speaker E:Most people when they're working on something, they try to talk about it a lot.
Speaker D:Right.
Speaker E:But, and so he's actually pointing at the opposite.
Speaker E:He's pointing out that when you talk about something, don't think that you now reach that level.
Speaker D:Right, right.
Speaker E:It doesn't have to be.
Speaker E:It doesn't have to be a negative.
Speaker D:Right, Right.
Speaker A:That's true.
Speaker A:We're.
Speaker A:We're taking it in a more negative way.
Speaker A:I. I present it in a negative way.
Speaker D:Right.
Speaker E:He's not saying it.
Speaker A:Stop.
Speaker D:Right.
Speaker E:Trying to tell us.
Speaker C:Well, there's a difference between sharing and then like.
Speaker D:Right.
Speaker A:Because I don't know what the story actually was, and I dressed it up in a more negative way than what it actually says.
Speaker A:I. I don't know.
Speaker A:I mean, what you're saying is he's telling you advice.
Speaker E:The advice is we typically talk about something a lot, trying to work.
Speaker E:Just because you, Just because you talk about it a lot, sometimes that means.
Speaker D:Right.
Speaker E:Maybe when you stop talking.
Speaker D:Right.
Speaker C:Doesn't mean you shouldn't.
Speaker A:Well, that's the main point that I think you're adding that that may be true is it doesn't necessarily mean he's saying you shouldn't be doing what you're doing.
Speaker A:He's just saying don't think that you've.
Speaker A:You've reached the top of the mountain yet.
Speaker D:Right.
Speaker A:Maybe.
Speaker A:I don't know.
Speaker E:This guy talked about it all the time that he thought, right.
Speaker E:I'm the spitz.
Speaker A:I get up.
Speaker D:Right.
Speaker D:Right.
Speaker A:Okay, let's see how he says.
Speaker A:Adayin etzelachaba bechinaz Malchus shahi inyan giloy la chots Malchus.
Speaker A:In the spheres, malchus is the outer layer of things.
Speaker A:It's when something is manifest into being.
Speaker D:Right.
Speaker A:So we have the upper spheros and the middle spheros.
Speaker A:And in the bottom is malchus.
Speaker A:Malchus is when the upper and the lower, which are more.
Speaker A:The upper is still in the formation of something, and the middle is.
Speaker A:Is as it's kind of coming down.
Speaker A:And then the malchus at the bottom is when something comes into revelation, something comes into being actualized and revealed.
Speaker A:So what Ravichermayer saying is that the baalasulam was saying to this guy that this maila by you is still only on the level of malchus, which means that it's on the level of being revealed towards the outside.
Speaker A:If you would bring this, this maila inside yourself and it would be internalized.
Speaker A:Because the truth is, I guess in this sense, he's actually setting up the spheros the opposite of the way I just said.
Speaker A:Because sometimes we talk about them top down, meaning the way I just said, which is the formation is in theory, and then the middle is that it's starting to become part of us.
Speaker A:And then the malchus, the bottom is when it becomes actualized in action.
Speaker A:But he's saying it almost the opposite.
Speaker A:He's saying malchus is.
Speaker A:I mean it's the same, but it's the opposite but the same.
Speaker D:Right?
Speaker A:The malchus is the bottom Malchus is.
Speaker A:When it's.
Speaker A:Is the action.
Speaker A:It's the outer layer of something.
Speaker A:But you could be doing it on Malchus level but not have it on a Midos level because it's not actually internalized yet.
Speaker A:Or you can have it on a Malchus level but not have it on a mochan level.
Speaker A:You don't have any thought around it.
Speaker A:So person can be putting on tefillin, but they're putting on tefillin on the level of Malchus.
Speaker A:They're not connecting to anything in the tefillin.
Speaker A:So that's a level of malchus.
Speaker A:It's good, but it's.
Speaker A:It's level of Malchus.
Speaker A:It doesn't have the.
Speaker A:Doesn't have the inner dimensions to it.
Speaker A:If they're.
Speaker A:If they're not feeling anything, they're not thinking anything.
Speaker A:They're just doing the action.
Speaker A:So that would.
Speaker A:That would just be called mal.
Speaker A:That would be called the level of malchus in this terminology, in this scheme of it, as opposed to.
Speaker A:If they do it also having what would be called the Midos of the spheros would mean that they had.
Speaker A:They have feeling behind what they're doing.
Speaker A:And if they have the mohan of the spheros behind it, it would be the.
Speaker A:That they have thoughts and they have concepts and imagination and ideas are going on in what they're doing.
Speaker A:The level of malchus is.
Speaker A:It's just on the outside.
Speaker A:So Ravitzer Meyer is saying that what the BAAL Suleim was saying to this guy is if you're talking about this thing so much, what that shows us is that for you, your relationship to this thing is only on the outer level.
Speaker A:That's why you're talking about it so much.
Speaker A:Because the talking about is malchus.
Speaker A:That's the outside level.
Speaker A:You haven't brought it into yourself yet.
Speaker A:It's.
Speaker A:It's.
Speaker A:You have a relationship that's like what Aaron was saying.
Speaker A:It's not necessarily a negative in.
Speaker A:In and of itself.
Speaker A:It's just external.
Speaker A:It's just that it's on an external level.
Speaker C:It's everything about the year.
Speaker C:It's everything you're observing, right?
Speaker C:Whether it be yourself or your outer, your actions or somebody else.
Speaker D:Right?
Speaker A:And.
Speaker A:And it's not.
Speaker A:It's not in.
Speaker A:It's not inside of you yet.
Speaker A:It's just.
Speaker A:It's just on the.
Speaker A:On the outside, right?
Speaker A:Because shi' im haisa etzloch ha maila zumu chadas b' nacha b'.
Speaker A:Shlemas.
Speaker A:If this maila was actually now inside of you, it was internalized.
Speaker A:You became one with it.
Speaker A:You became one with it.
Speaker A:You wouldn't even be able to talk about it so much on an outside level.
Speaker A:Okay, we'll come back to the whole thing, but let's just keep going.
Speaker A:He says something so interesting now.
Speaker A:Vishal Ekhara talmidim.
Speaker A:So one of the talmidim then asked Yeritzremeyer as he was explaining this.
Speaker A:It's kind of cool, you see, like the whole conversation.
Speaker A:So one of the talmidim was asking Yvitremeyer as Yervitchmeyer quoted the sulam.
Speaker A:And as he explained the sulam, one of the chevre there asked, hold on.
Speaker A:Hallorainu tzadikim shayumid dabrim al inyin mesuyim harbey.
Speaker A:We know there were many tzadikim who had their thing of what they spoke about, right?
Speaker A:Kavishai speaks about das.
Speaker A:He's a tzadik.
Speaker D:Right?
Speaker A:People.
Speaker A:Right people have the sadiqim have their thing of what is their thing that they talk about.
Speaker A:And they talk about it a lot.
Speaker A:And he gives an example, the chavitzraim.
Speaker A:He dedicated his life to talking about these in yanim lashin haras in aschinam, right?
Speaker A:Not having machlokes, all these in yanim kolatsaras yoshimicholavanazach hamur shabbolom.
Speaker A:And the Chavez chaim stressed, these are the things that are keeping the geula away.
Speaker A:These are the yavonos chamurim uk.
Speaker A:These are more than yavon ukhol sifara vakdoshem.
Speaker A:The chavat spent wrote so much about this.
Speaker A:And are we going to say, based on this balasulam, are we going to say about the chafetz chaim?
Speaker A:L' inyin zed, the shmiras hadibor v' chulei b' shlemas chas v' shalom.
Speaker A:Would you now say, based on the sulam, that the chavitz chaim talking about lashon hara so much means that chas vashalim to say that the Chavez chaim then obviously wasn't on the level of really internalizing the union of Shimer Salashan?
Speaker A:You wouldn't say that.
Speaker A:So how do we understand what the Baalhisulum is saying now?
Speaker A:You hear the kasha?
Speaker A:It's a good question.
Speaker A:It's an amazing question before.
Speaker C:It's like you could look at it two ways, right?
Speaker C:Because you set up the story negative, Right?
Speaker C:But maybe it's nothing wrong with doing that, Right?
Speaker D:Right.
Speaker A:But the Ba' Sum was making it sound like there is something.
Speaker A:Something.
Speaker A:Well, even if I set it up negative.
Speaker A:But at the very least, the BAAL Suleiman maybe is not saying negative, but the BAAL Suleim is saying there's something missing.
Speaker A:That there's something missing.
Speaker D:Right?
Speaker A:So even if you take the most positive reading of the Baalsulam, you still have a major kasha from the tzadikim who had their in yin, Right?
Speaker A:That's what the.
Speaker A:That's what the Talmud by Revitzemayer was asking.
Speaker A:So what is Ravichmayer answer?
Speaker A:Meyer answered clearly, there's a difference in the types of situations.
Speaker A:The fact that a tzadik speaks so much about something, for example, the Chavez Chaim is speaking so much about something that shows that the tzadik was plugged in and understood that my.
Speaker A:My unique path in this world, my unique purpose of being here, what I'm supposed to bring down into this world is this Indian, that's my tafkid here, ba' olam in the world, to bring this out, publicize it, and to reveal this to the whole world.
Speaker A:The v' chinnas, merkava, sviras hamalchos, to be like a merkava, like the sphere of malchus.
Speaker A:But malchus in the good way, right?
Speaker A:Meaning it kind of goes back the way I'm understanding it.
Speaker A:It kind of goes back to what the two ways that I set up before the relationship between malchus and the other spheros.
Speaker A:Malchus can be the bottom of the line, or malchus can be the beginning.
Speaker A:Malchus as the bottom means that I'm deeply, deeply connected to a certain idea, right?
Speaker A:Like, just take for example, that we have chachma bina das.
Speaker A:Chachma bin an das means that I have chachma.
Speaker A:I have an inspiration of a certain idea, right?
Speaker A:I have a newfound appreciation.
Speaker A:A light bulb epiphany moment went off about the importance of being genuine in my Bodhis hashem, let's say, okay, for example, right?
Speaker A:Being genuine about what it means, being authentic what it means to serve hashem.
Speaker A:Not just conformity, not that's an epiphany.
Speaker A:That's my chachma moment.
Speaker A:Okay?
Speaker A:Now Binah is going to be that.
Speaker A:As I'm thinking about the inspiration of this epiphany, Binah is I have all these questions.
Speaker A:I.
Speaker A:Okay, but if I have to be so authentic, how does that fit into a halachic system?
Speaker A:And now I start questioning, right?
Speaker A:I was giving an example.
Speaker A:I start questioning my moment of inspiration.
Speaker A:So the binah comes and starts to question the Chachma.
Speaker A:And as those two things work together to bring the idea to a more refined and deeper place, right?
Speaker A:Then what happens is it goes into das, which is that now you have the synthesis of those two forces, and the synthesis leads to integration.
Speaker A:It becomes more.
Speaker A:More internalized from an intellectual level to a more internalized level.
Speaker A:Now it goes from there into an outward movement.
Speaker A:And now I can take that idea, and I can actually start moving with it.
Speaker A:I can feel a sense of wanting to go with it.
Speaker A:But then I have gevurah gvura is that now I have to restrain.
Speaker A:I have to also create boundary around it.
Speaker A:I have to create definition to it.
Speaker A:And then I go from there into fares, which is finding the hybrid, the synthesis, the harmony of bringing those two different things into a place that's greater than the sum of its parts.
Speaker A:And then I have to go into Netzach, which is that I have to persevere, to keep it up.
Speaker A:Because it's easy to have the original inspiration.
Speaker A:It's not so easy a few months later to keep going with it.
Speaker A:Then I have to have hod, which is that when I have that perseverance, I can have moments of humility.
Speaker A:I can have moments of appreciating what's come of what I've done.
Speaker A:And then I can go to yesod, which is that now I integrate it even further into my full, full, full self.
Speaker A:And that becomes my foundation.
Speaker A:It becomes my yisod.
Speaker A:And then when I've gone through that whole process, you get a malchus.
Speaker A:And malchus is that all of that now becomes shining in the world.
Speaker A:Malchus is like.
Speaker A:It's the king, it's the crown.
Speaker A:The malchus is that now that's fully manifest in the world.
Speaker A:That's one version of malchus, and that's one version of what it means to be talking about something all the time.
Speaker A:That, as I'm understanding it, is the Chavez chaim.
Speaker A:The other option is that I haven't gone through any of that process.
Speaker A:I've just, for whatever reason, become very interested in.
Speaker A:In whatever it is, Shining it to the world for a variety of reasons.
Speaker A:And I'm starting at malchus, and if I start at malchus to work my way up to then work my way back down.
Speaker A:Okay, but what the BAAL Sulam was commenting on was a lot of people start at Malchus and they think they're at Malchus the whole way, but really they're starting at Malchus, stopping at Malchus, and that's not even really Malchus.
Speaker D:Right.
Speaker C:And everything else is just a void, empty.
Speaker D:Right, right.
Speaker D:Exactly right.
Speaker A:That.
Speaker A:I think that's, that's what, that's what he's saying.
Speaker C:Okay, well, you could tell because one's forcing and one's just being just about looking hard.
Speaker C:And then another guy is like, you better do this.
Speaker C:And this is how we got to do it.
Speaker C:And this is the only.
Speaker A:You can tell, right?
Speaker A:You can tell in a person which one it is a thousand percent.
Speaker A:You can, you can.
Speaker C:Forcing or be.
Speaker A:The problem is that a lot of people can't tell.
Speaker A:You can tell.
Speaker A:But when I say you, I'm.
Speaker A:You can tell.
Speaker A:Your real issue is that's a person who doesn't.
Speaker A:Right?
Speaker A:Right.
Speaker A:Right away.
Speaker C:And then that's a person who doesn't know that now they're talking.
Speaker D:Right.
Speaker A:So a lot of people don't know what to talk about.
Speaker A:But my point is not just they don't.
Speaker A:A lot of people don't know how to discern between these two versions of Malchus.
Speaker D:Right.
Speaker A:What do you say?
Speaker E:It's irrelevant.
Speaker E:What?
Speaker E:Whether I can tell that somebody is local.
Speaker A:I don't think it's irrelevant because.
Speaker A:No, I don't think so.
Speaker A:I think it is relevant.
Speaker A:I lani is Daiti.
Speaker A:It's relevant because who am I receiving AIDSA from?
Speaker E:But that's, that's not necessarily the take.
Speaker E:Like, why do I.
Speaker E:Why does that have to be like.
Speaker A:Because there's a lot of people giving Etza.
Speaker A:And what this is saying is that a lot of people giving aitsa are giving AIDSA in.
Speaker A:Or there's a lot of people giving aidsa and there's two different versions of people giving aidsa.
Speaker E:And you were talking about that he uses the father's claim as the example.
Speaker A:Because that's somebody who's who you want to get from.
Speaker D:Right.
Speaker A:And there's a lot of people who are going to be doing things that on the surface level of what they're doing, it sounds the same as what the Chavitz Chaim is doing, but it's coming from a very different place.
Speaker A:And all I'm saying is that it's not so pashat because I don't think that there are a lot of people that can't tell the difference between the Balei Eitza who are giving this version of malchus of the chavatz chaim and the bale eitza who are giving the.
Speaker A:The guy who the sulam was criticizing version.
Speaker D:Right.
Speaker A:And this is an Indian that Rabbi Nachman emphasizes a lot of knowing who to really be getting from.
Speaker A:The Zara talks about this as well.
Speaker A:And it's.
Speaker A:It's a big richmire.
Speaker A:Talks about it quite a.
Speaker A:Quite a bit as well.
Speaker A:It's not.
Speaker A:I. I don't think it's a simple thing.
Speaker A:I think it makes a very big difference.
Speaker C:That's why maybe like, you know, the island that comes to a shear like.
Speaker A:This.
Speaker C:You know, maybe they have more feelers or antenna to.
Speaker C:To pick up that wavelength.
Speaker D:Right.
Speaker C:But most people don't.
Speaker C:Most people aren't coming to.
Speaker C:Most people aren't seeking.
Speaker D:Right.
Speaker A:They just are.
Speaker D:Right.
Speaker A:They just.
Speaker C:It's very hard to learn.
Speaker A:It's very interesting.
Speaker A:I always think it's interesting how much of talks about this inion.
Speaker A:Because I would have thought like, why are we talking about this?
Speaker A:We don't have to talk about like.
Speaker A:Like it's not my inion.
Speaker A:Like what's my Ibnachman talks about this so much.
Speaker C:This for yourself.
Speaker E:No matter what.
Speaker E:It's important.
Speaker A:Yeah.
Speaker A:But what I'm saying is Rabbi Nachman talks so much about knowing that there are mashpim who are not.
Speaker A:Not mashpim you should be getting from.
Speaker A:They're not coming from a real place.
Speaker A:They're coming from.
Speaker A:I don't remember the exact lush.
Speaker A:And if it's Mamish from the other side or it's not, you know, but he really talks about this a lot.
Speaker A:Our Monday night Ibnachman chabura that we do, which is part of this broader thing called Torah schaim.
Speaker A:Right now we're learning toyot sama khalif.
Speaker A:A lot of Torah sama khalif is about.
Speaker A:This is about the fact that there are rabbonim who are who.
Speaker A:I forgot his exact lushem.
Speaker A:But they're not rabbi about him.
Speaker A:You know, I think.
Speaker A:I think there's even a lushan in the Zoar Shading Yehudan.
Speaker A:Mamish Shading Yehudan.
Speaker D:What does that mean?
Speaker A:A shade.
Speaker D:A what?
Speaker A:A shade demon.
Speaker A:Oh, shade in Yehudan.
Speaker C:I wrote this about this in the.
Speaker C:In Shah.
Speaker C:The.
Speaker C:The one.
Speaker C:So it's not just from now I think we're hellish club wrote a safer kolatar.
Speaker C:And in there he said that the.
Speaker C:That the sin of the Moraglan was.
Speaker C:Was ego.
Speaker C:And like they Were worried they're going to lose their position and that at the end of days that there's going to be the same problem that leaders are going to have.
Speaker C:So he doesn't call them shade him, but like leaders are going to be dealing with the sin of the Moroccan that they're going to be killed like they're morang.
Speaker C:Which.
Speaker C:Okay, again, not as bad, but.
Speaker A:Right, but pretty bad.
Speaker A:Yeah, yeah, yeah.
Speaker C:It was Divasar that kept.
Speaker C:Destroyed us, killed all of Kaisar.
Speaker D:Right, right.
Speaker A:But in the end of the day, I'm not disagreeing for sure.
Speaker A:The main thing that we need to be thinking about is ourselves.
Speaker D:Right.
Speaker A:And how we.
Speaker A:How we, you know.
Speaker D:Yeah.
Speaker C:This concept of malchus, where he calls it a foot.
Speaker A:Ah, yes.
Speaker D:Right, right.
Speaker D:Only Right.
Speaker C:Not looking deeper.
Speaker D:Right.
Speaker A:He's referring to the svas Ms. That we learned years ago that by the miraglim, it says they went la sur esh'.
Speaker A:Aretz.
Speaker A:And the says that lasor, which means to see, specifically means to see see on a very surface level of seeing.
Speaker A:Which is why.
Speaker A:So it's connecting that to this.
Speaker A:Right.
Speaker A:Because it's on the malchus level.
Speaker A:But the malchus, the version of malchus that starts and ends at malchus, not the version that malchus flows from the whole.
Speaker D:Right, right.
Speaker D:Wow.
Speaker A:Okay, where are we?
Speaker A:When he says Rabinuzal, he means.
Speaker A:So he says that sadiqim, that tzadik himself is zoche to the shlemos of this in a very, very high way, can't even be described from the fact that he is mafarsim to the outside world.
Speaker D:Right.
Speaker A:Meaning I guess he's saying that even though we just developed this idea that the BAAL Esulim is saying that someone who is focusing on the outside of revealing it to the outside, it could be.
Speaker A:It could be not such a great thing.
Speaker D:But for the.
Speaker A:But we also just said for the chafetzhayim in the way that he did it was obviously a very, very high thing.
Speaker A:And he's saying not only is it that for the tzadik, it's okay for them to do it, but actually the tzadik is zocheh to an even higher level because of being mefarsim.
Speaker A:This thing, klape chutz, meaning when you do it in the right way, it's not just okay, but when you do it in the right way, it's actually what you're supposed to be doing it actually.
Speaker A:And it's optimal and it optimizes you.
Speaker A:It brings you to your fullest right.
Speaker A:Like Rabbi Nachman said about himself.
Speaker A:So turn it back over.
Speaker A:Now we're on the left column.
Speaker A:Shekol masha megala umote chots ze echan melef mehasagaso is hainyin lemay la mishar shal.
Speaker A:Okay, one second.
Speaker A:So did I understand that correctly there?
Speaker A:Bin Nachman said about himself.
Speaker A:About himself that whatever he has taught us, whatever he told us, whatever he revealed was only one thousandth of the understanding of it at its root.
Speaker A:Ah, okay.
Speaker A:No, no, no.
Speaker A:I mistranslated what he was saying in the parentheses.
Speaker A:It's not what I said.
Speaker A:He's saying the parentheses.
Speaker A:He's saying that even the tzaddik who is revealing things outside is still doing what we're.
Speaker A:What we're talking about of having it internal.
Speaker A:Because whatever they've revealed is only a tiny drop in the ocean of what they're actually holding inside.
Speaker A:So you think the Chaffetz Chayim was so talking about Lashon Hara and Shmirasa Bris and Melan Shmesa Lashonim and Binom Chavero.
Speaker A:So.
Speaker A:So you.
Speaker A:So your question, it's actually an amazing thought, right?
Speaker A:The Talmud was asking Ravitchemayer that according to the BAAL of Suleim, if you talk about something so much, it's a simmon that you're not really holding there.
Speaker A:So what's pshat that the Chavitz Chaim spoke about it?
Speaker A:The answer is that relative to how much the Chavitz Chaim had about that inside himself, that wasn't even called talking about it, right?
Speaker A:It's like, how could you.
Speaker A:You know, how is it so posh that you can.
Speaker A:Let's pretend for a second.
Speaker A:I don't think this is partial.
Speaker A:Let's pretend for a second.
Speaker A:It's not.
Speaker A:You can't.
Speaker A:You can't really teach Kabbalah, right?
Speaker A:So.
Speaker A:So it's like you go up to someone who's teaching Kabbalah and their answer is like that.
Speaker A:That's just like the inch.
Speaker A:That's not even Kabbalah.
Speaker A:That's like just the introduction, right?
Speaker A:That's just like Roshi Prakash right now, to me and you, what they taught is like, wow.
Speaker A:Like, that's like the deepest of the deepest of the deepest.
Speaker A:But that's not even called them revealing anything because relative to them, it's like there's an endless ocean more inside of them.
Speaker A:So what he's saying is, whatever you think you see, the Tzadik talking about, the real Tzadik is holding Mountains, more of it inside themselves.
Speaker A:So they're actually doing both of these things at once.
Speaker A:They're revealing, but they're also holding really, as it says.
Speaker D:Right.
Speaker A:Nakdama to kutimaran.
Speaker A:Okay, so continuing.
Speaker A:And that which the BAAL Sum said to this.
Speaker A:To this person who was talking all about waking up.
Speaker A:The Balasim knew about this person.
Speaker A:The Balustum knew with his own urach hakodeshamayimzela.
Speaker A:The BAAL Sulma said that to that person because the BAAL Sulma himself knew about this person.
Speaker A:That.
Speaker A:That's not his tafk.
Speaker A:And so since the BAAL Suf knew that, that's not really what this person's supposed to be doing.
Speaker A:If he's talking about it so much, it means that he's not really connected to it.
Speaker A:What do you say?
Speaker A:This is very tough.
Speaker A:This piece is very tough.
Speaker A:I know.
Speaker A:This piece is very challenging.
Speaker C:This is what you said.
Speaker C:It's very hard to know if someone's legit or not.
Speaker A:No, but, but even for himself.
Speaker D:Right.
Speaker A:It's even hard for yourself or both.
Speaker C:He might be parroting the talking lines.
Speaker A:This is.
Speaker A:As I was gonna say.
Speaker A:I personally think that what we're learning tonight is a profoundly self challenging idea for sure.
Speaker A:For me because I have things I talk about all the time and it's.
Speaker A:It's making me really question.
Speaker A:Like I have my go to things.
Speaker A:What does that mean?
Speaker E:He's not even just saying it's super fit.
Speaker A:Why are you smiling like that, Yitzchak?
Speaker E:He's not even saying that.
Speaker E:Like, I thought where he was going was.
Speaker E:I thought where he was going was like, it's super visual.
Speaker E:He's saying it's not even his copy.
Speaker D:Right, right.
Speaker E:That's a.
Speaker E:That's a whole like.
Speaker A:Well, well, Balsum is saying is that before.
Speaker D:Right.
Speaker A:How do you know?
Speaker E:Say you talk about it and superficial.
Speaker E:It's not your topic.
Speaker A:That's rough.
Speaker A:Yeah.
Speaker A:This is really.
Speaker A:This is a really challenging question.
Speaker A:And Lahabdil Elif al FA Havdalas.
Speaker A:As Freud said, the most difficult thing for all humans is to not deceive themselves.
Speaker A:We're all deceiving ourselves all the time.
Speaker E:So somebody could like do the dao and that's their task.
Speaker E:They love doing the job.
Speaker E:They talk about it.
Speaker E:They go to sheer.
Speaker B:Right.
Speaker E:And he's saying that's not the topic.
Speaker A:He's not saying it's necessarily not.
Speaker A:No, he's saying.
Speaker A:No, no, no.
Speaker A:Hold on, hold on.
Speaker A:He's.
Speaker A:I think what he's going out of his way to say is to actually tone it.
Speaker A:I still think this is a profoundly challenging concept, but I think what he's going out of his way is actually to tone it down a little bit, because the way he formulates it here, I noticed this because I thought it was going in the way you just formulated, which I think goes a step further.
Speaker A:But he specifically formulates it the other way, which is that he's saying the reason the Baalah Suleim criticized the guy is because the Baalah Suleim knew with his Ruach Hakodesh that this is not the guy's tafkid.
Speaker A:And since he knew it's not the guy's Tafkid, therefore, if the guy's talking about it so much, it must be superficial, which is different than saying different.
Speaker A:Very importantly different than saying that because the BAAL sun saw this guy talking about it, he knew it wasn't his Tafkir.
Speaker A:Those are two very different things.
Speaker A:They're both challenging.
Speaker A:But one is, like, really damning.
Speaker A:And one is not saying.
Speaker A:That's what he's saying Rach Hakodesh.
Speaker A:He's saying the BAAL Sum New Berach Haodesh.
Speaker A:That's not disguised totally.
Speaker E:But for those of us who don't have the BAAL Solomons to go to and say, hey, through, could you tell me, right, this is my taf, you know.
Speaker A:No, but so, but my point is, I don't know the answer of how we're supposed to know, but I'm just saying the upshot of this paragraph is not to say that if you're talking about it a lot, it must not be your tafkid.
Speaker A:That's what I'm saying.
Speaker D:Right?
Speaker A:And he's specifically formulating it around to saying that.
Speaker D:Right?
Speaker D:Maybe.
Speaker C:I mean, for us, it's a practical takeaway.
Speaker C:It's like, look at what you're doing.
Speaker C:What are you talking about?
Speaker D:A lot.
Speaker C:And like, ask yourself, like, am I forcing this?
Speaker D:Right?
Speaker C:Like, am I pushing this too hard?
Speaker A:Like, are you.
Speaker C:Am I doing the daft or am I like, there's a guy that constantly bothers me about why I'm not doing that.
Speaker A:It's like, leave me alone.
Speaker E:Like, get up and learn.
Speaker D:Right?
Speaker D:Right.
Speaker C:There's nothing wrong with doing DAF isn't.
Speaker C:They want to talk about how exciting the DAF is.
Speaker E:That's what's crazy about this.
Speaker E:The guy probably got up every day.
Speaker A:At Hatzos said, right, but why is.
Speaker A:But why is he tell.
Speaker A:Why so.
Speaker A:But why does he have to talk to everybody about it.
Speaker C:Why is he at the push of other people?
Speaker E:That's what.
Speaker E:That's what's tough about this.
Speaker D:Yeah.
Speaker E:He was doing the avod.
Speaker D:Right.
Speaker E:Just because he was talking about it.
Speaker D:Right, right.
Speaker C:I think it's more than just talking.
Speaker C:Right.
Speaker A:It would almost be easy.
Speaker D:Right.
Speaker A:Maybe.
Speaker A:We don't know.
Speaker E:Would always be easier for me to say that because he was talking about it, even though he was doing all of that Avona.
Speaker E:That the Balim knew that it wasn't, like, real.
Speaker E:It was just superficial.
Speaker E:The BAL had.
Speaker E:He has to point out that the only way the BAL knew it is because he had revolved it.
Speaker C:How many people are ramming an agenda?
Speaker C:Maybe it's not for the camera, but ramming an agenda down someone's throat and they are actually doing it, and it's the problematic.
Speaker D:Right, agreed.
Speaker E:I'm asking.
Speaker A:Yeah, right, Right.
Speaker C:No, you're saying good points like the guy's doing it.
Speaker C:The guy's doing every single night.
Speaker A:I think that.
Speaker A:I think.
Speaker A:I think the.
Speaker A:The Ruach Hakodesh thing is brought in here.
Speaker A:Obviously.
Speaker A:I don't know.
Speaker A:I'm not psychoanalyzing any of it, but I. I think that it's being brought in to kind of a little bit balance this back out a little bit.
Speaker A:But I don't think it means to undermine the whole thing.
Speaker A:Meaning.
Speaker A:I do think that there is a critique here that is being thrown at us, which I think is profoundly challenging that he wants us to question ourselves on.
Speaker A:When you talk a lot about something, you got to wonder what that's about.
Speaker A:I think the.
Speaker A:But the Raj Hakodesh thing is being brought in to say.
Speaker A:But I don't want you to go so far as to say, if I talk about it, it must be that it's not.
Speaker A:Okay.
Speaker D:Right.
Speaker A:But he does want us to take it as a similar Dover.
Speaker A:If there's something you talk so much about, you got to wonder why.
Speaker A:And you got to question yourself.
Speaker D:Right.
Speaker A:And you got to question yourself.
Speaker D:Yeah.
Speaker A:Doesn't mean the answer is no.
Speaker A:But you got to question yourself.
Speaker C:There's no question.
Speaker C:The Khabb's kind also questioned himself and went through this whole process.
Speaker A:I like that.
Speaker D:Right.
Speaker C:We have to.
Speaker C:We have to know that that's what he did.
Speaker D:Right.
Speaker C:And then it still spilled out of him.
Speaker D:Right, Right.
Speaker C:In the way it did.
Speaker D:Yeah.
Speaker D:Yeah.
Speaker D:Okay.
Speaker D:Yeah.
Speaker C:Why is it so bad to talk about something if you know, why is.
Speaker D:This such a big issue?
Speaker A:If you're talking about something and you're not.
Speaker A:You're not fully, you know, you haven't fully, you know, developed that yet.
Speaker D:Right, right.
Speaker A:Why not?
Speaker A:Like, if anything, you could say, okay, so, you know, if you, like I've heard.
Speaker A:I've heard said, you know, Mashiach is the same letters as Mesiach, which means to talk.
Speaker A:If you want to make something happen, talk about it.
Speaker D:Right, Right.
Speaker A:So why is it a bad thing?
Speaker C:Are you lying to yourself or not?
Speaker A:But why does talking about it mean I'm lying to myself?
Speaker C:No, it might be.
Speaker C:Not that it is.
Speaker D:Right.
Speaker A:So I think.
Speaker A:I think that's the point, and that's what I was trying to say.
Speaker A:Like, I think the.
Speaker A:The outcome of this whole thing is not to say that it's a bad thing or not, but there are versions of people becoming very kind of, you know, obsessed with something rigid about something.
Speaker A:You know.
Speaker D:Yeah.
Speaker A:Evangelical about something in a way that is really, in a sense like a displacement of their own kind of self awareness or growth.
Speaker A:And it's like, you know, there's this very outward connection to it that replaces any real.
Speaker A:Any real connection to it.
Speaker A:That doesn't mean that that's always the case.
Speaker A:But there is a version of that that I think is a real thing.
Speaker A:I think so I think that's what he's kind of like warning us against.
Speaker A:That's my point.
Speaker A:It really comes down to what version of malchus.
Speaker D:Right.
Speaker A:Is it a version of malchus?
Speaker A:Because there certainly is a concept of acherei hapu' os v shachos levavos and Deborah is a version of that.
Speaker D:Right.
Speaker A:Meaning that after your actions, after your speech, you can be drawn to.
Speaker A:So I'm not saying that I don't think the upshot is that it has to be that the malchus is the end of the line because it started from Chachma and it went through that whole.
Speaker A:It could be it starts with malchus.
Speaker A:But what's your Kavanaugh, when you started in malchus?
Speaker A:Is it.
Speaker A:I'm faking it until I make it because I want to make it.
Speaker A:That's different than I think I'm the real thing, when really I'm just faking it.
Speaker A:Not until I make it.
Speaker D:Right.
Speaker A:Like I'm just paying lip service to something or paying.
Speaker A:Projecting something onto other people or assuming.
Speaker D:Right.
Speaker A:So.
Speaker A:And I think there are.
Speaker A:There.
Speaker A:There are differences.
Speaker A:There's, you know, there's Nafka Mina to how we talk about it, who we talk about it to when we talk about it.
Speaker D:Right.
Speaker A:Maybe.
Speaker A:Okay, let's Finish up the piece.
Speaker A:So he says, therefore we can understand the Zohar, which always is talking on the inner level.
Speaker A:Sham heve hamisoria, shalpinchas, hasayud.
Speaker A:That's why the Zoar.
Speaker A:So going back to what we started with, the Zoar is the one who has the mesorah of pinchas without the yud.
Speaker A:Shakolkach his atzem b' inyin ha kedusha.
Speaker A:That Pinchas became so strong in the world of kedusha that the yud of his life, which is the kedusha, was hidden.
Speaker A:Not that it was revealed.
Speaker A:It was hidden because when you really conquer something, it's hidden, which I just.
Speaker A:Again, I think I don't know exactly the upshot.
Speaker A:Because sometimes when you conquer something, you have to reveal, like the Chavez Chaim, like we just said.
Speaker A:I'm not saying anything practical.
Speaker A:I have no idea how to know when a person is supposed to do one thing or another.
Speaker A:But this concept is such a powerful concept because it goes against the grain of everything that I think we are used to in Western culture and everything we're used to in the way that Western culture has infiltrated from culture.
Speaker A:We think that when something is accomplished, it is outer, it's visible, it's seen where.
Speaker A:You know, I'm not saying there's anything bad about making a seyum, but we make the seyum.
Speaker A:We.
Speaker D:Right.
Speaker A:We're getting into the best place.
Speaker A:We're doing.
Speaker A:It's all so outer.
Speaker C:Walk, the walk, talk.
Speaker A:What he's saying is that if something is really accomplished, it's completely hidden.
Speaker A:It's completely hidden.
Speaker A:You don't even see it.
Speaker A:When Pinchas actually got the yud is when his name had no yud in it, because the yud is so inside him.
Speaker A:Where's the yud?
Speaker A:It's in pinchas.
Speaker A:It's not on the letter.
Speaker A:It's a pinchas.
Speaker A:It's not visible, it's inside pinchas.
Speaker A:Let's skip these parentheses.
Speaker A:Go to the end parentheses there.
Speaker A:As Ibn Ahman says, al Maimerhazal kol, Hashiram kodesh, Vashiram, Hashiram kodesh Kadashim.
Speaker A:The Chazal say that all the Shireem are kodesh, but Shirashirim is the holy of holiesh.
Speaker A:And Rabi Nachman says about that, you should know that there's a tremendous tzadik.
Speaker A:There's a tzadik that the world can't handle.
Speaker A:Alcain, whom is Alim, that Sadiq Hides himself.
Speaker A:You don't see anything special in him.
Speaker A:He might be the guy in shul who looks like the Nebuchadnezzar.
Speaker A:Zemach mas go del kedusha.
Speaker A:So ma' od.
Speaker A:Really, it's because he's actually at such a high level of kedusha that none of it's even visible.
Speaker A:That's the level of all the songs are holy.
Speaker A:But Shirashirim is the holy of holies.
Speaker A:Nimsa Shashir hashim kadosh ma' od yoser harbeem kolim.
Speaker A:Shirashirim is the most holy of all the books wrote three books.
Speaker A:Mishle koheles, Mishleva koheles, him, Kulam mishle.
Speaker A:And koheles are filled with muser yer shamayim Umatzino behem tavos kedusha vitara kamapam.
Speaker A:We see tremendous kedusha and tara in those books.
Speaker A:You reach your hashiram.
Speaker A:Where's the kedusha?
Speaker A:Where's the tara?
Speaker A:Where's the musser?
Speaker A:Where's the Yer Shemayim?
Speaker A:None.
Speaker A:It's a story of two people madly in love with each other, running after each other.
Speaker A:Poke, go look on the right side of the same page in the bottom.
Speaker A:You won't find anywhere in the Sefer shum tevosh kodesh vitahor v' machmas godal otzim kadushasu.
Speaker A:That's because it's so holy that the holiness is so real, that it's just on the inside that none of it is preached, none of it needs to be displayed.
Speaker A:Anum rom shum shum kedusha.
Speaker A:You don't see any of it.
Speaker A:Alkene no name.
Speaker A:So shum tavos kedusha vitara klal akan lashon bahainu b' bachina hanau.
Speaker A:And on this level that we're talking about, Shlomo Hamelach avashalam his alavin, his atim kolkach ba madrigas hakadusha kishakova.
Speaker A:When Shlomo Hamelach wrote Sherashirim was when he was on such a high level, none of it's visible that all the secrets are actually hidden.
Speaker A:All the secrets of the time to come are hidden in Shirashirim.
Speaker A:And so that's why he's saying, going back to where we started.
Speaker A:That's why, according to the Zohar Hakadosh, that speaks to this inner level, that again, we were very confused in the beginning what exactly it's saying.
Speaker A:But I think that according to the Zohar kadosh, the yud by the name of pinchas, that pinchas is actually spelled without a yud at all because the yud, which is kedusha, is completely enveloped inside of him.
Speaker A:It's so real, it's so part of him that you don't even see it.
Speaker A:And even according to the other shithas that it's a yud zi ira, I think you could still say the same thing, right?
Speaker A:It's still a smaller yud than usual because it's absorbed inside.
Speaker A:And again, I think this is really something pretty profound on a lot of different levels to really think about.
Speaker A:You know, if you really take this seriously, like really kind of question yourself and hopefully, hopefully be be more vitahir libenu of the chab Ms. To really, really have that level of true pure introspection to, to be able to serve hashem with, with real true Ms. Shkayach.
Speaker D:Okay.
Speaker D:Yeah.
Speaker D:Right?
Speaker A:Yes.
