Emes & Chesed
This podcast episode delves into the profound responsibilities of being a Jew and the power of speech in shaping our lives and the world around us. The speaker emphasizes that true Jewish identity involves a commitment to kindness and charity, encapsulated in the concept of "dibur" or speech, which should be used to uplift and inspire others. The discussion highlights the importance of connecting with divine truth and the three names of God—Kel, Elokim, and Yudkei Vavkei—each representing different aspects of truth that empower our speech. Through anecdotes and teachings, the speaker illustrates how our words can be a powerful tool for good, encouraging listeners to embrace their role as givers in a world that often promotes selfishness. As the episode unfolds, it reinforces the idea that mastering the art of holy speech is essential for building a meaningful relationship with God and fulfilling our mission as Jews.
The podcast delves deeply into the profound responsibilities and spiritual significance of being a Jew, particularly in the wake of tragedy. Highlighting the recent murder of TZVI Ben of Alexander Hakoyin, the speaker emphasizes the importance of living as a Jew, which involves not only personal faith but also a commitment to the Jewish community and its values. The episode draws on teachings from Hasidic philosophy, illustrating that the essence of being Jewish is rooted in a profound connection to God and the responsibilities that come with it. The speaker passionately discusses the concept of ‘yehidi’—a term signifying the unique soul of a Jew, reminding listeners that true strength lies in unwavering faith and the commitment to uphold the sanctity of life and tradition, even in the face of adversity. The narrative weaves through themes of faith, resilience, and the power of speech, asserting that every word spoken carries weight and intention, especially when directed toward kindness and charity. The episode culminates in a call for listeners to embody these teachings, reinforcing the idea that our words and actions can serve as a testament to our faith and a source of strength for the community.
Takeaways:
- The true essence of being a Jew is rooted in our responsibilities towards humanity, not superiority.
- Speech is a powerful tool that can either uplift or manipulate; we must choose wisely.
- To be a giver is to embody the essence of humanity, reflecting God's kindness.
- True speech is rooted in honesty, and we should strive to communicate authentically.
- In times of crisis, the Jewish identity shines brightest, reaffirming our commitment and mission.
- Understanding God's names helps us tap into the power of truth in our speech.
Transcript
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Speaker A:A new machine, a plethora of pods to use Oylam haze the things of this world for avodis hashem the emes.
Speaker A:I want to dedicate the learning that there was a Yid who was just murdered and killed.
Speaker A:TZVI Ben of Alexander Hakoyin in Dubai, and his neshama should have an aliyah.
Speaker A:And the whole world is very moved by this.
Speaker A:Obviously, to die as a Yid means a person goes to the highest.
Speaker A:The highest places.
Speaker A:And we took some of the oil yesterday to Ichimaya.
Speaker A:Charlie was amongst them both hashem with a.
Speaker A:And so the first thing the Rebbe said to us, he said he was learning, learning when we walked in.
Speaker A:And the Rebbe said, yidhi yi yidi yidi.
Speaker A:He kept saying, yiddi yiddi yiddi yidi yiddi yiddy.
Speaker A:So, you know, in Hasiddish, the oo is like a eat so yehudi yehide yehide yehide kept saying, yehide yehidi ayeed e yida yid.
Speaker A:So he said, it says in the kadmaynim, it says in the early sources that if a person's faced with that ultimate ultimatum of give up being a Jew, meaning bow down to this idol or an inferno, a cauldron of fire.
Speaker A:So of course every Jew will jump into the fire.
Speaker A:But he said, before a Jew does that, he should say the following thing.
Speaker A:This is what he was telling all of us that we walked in.
Speaker A:My wife is like, this is intense stuff for these boys.
Speaker A:So it could be.
Speaker A:But, you know, we have to believe in the power of our souls and what we're able to do.
Speaker A:So it says, before a person will go into the fire, parashat will go into the fire.
Speaker A:He'll say, yehidi ani.
Speaker A:I'm a Jew yehidi echem and I'll live as a Jew.
Speaker A:Yehide amus and I'm dia is a Jewish Yehidi yehidi yehidi.
Speaker A:A Jew, a Jew, a Jew.
Speaker A:I am a Yid.
Speaker A:And then jump into the fire.
Speaker A:And the Rebbe said, but don't forget to make sure to make the bracha before you go in, which is asher kid hashanah mitzvah ysvetzevanu lamusal kiddosh hashem.
Speaker A:Make sure you make the bracha shemu malchus and then go in.
Speaker A:That was the first part of the chizuk for the oylum that he Yid knows yehid yehid yiddi.
Speaker A:That to be a yid doesn't mean better than the world.
Speaker A:It means that hashem gave us certain responsibilities.
Speaker A:In fact, we have more responsibility and more that we have to do.
Speaker A:And a person can't just say, you know, I'm like, not in the mood.
Speaker A:If you have a pilot of a plane, so he can't all of a sudden say, I'm just not in the mood to, like, steer this thing.
Speaker A:So everyone on the plane says, yeah, you were given special training and responsibilities to make sure that the entire plane gets to the destination in a safe way for everybody on the plane.
Speaker A:So you can't say, I'm just not in the mood to fly the plane.
Speaker A:That's not possible.
Speaker A:So the Jewish people were given certain responsibilities for humanity to help everybody.
Speaker A:You can't just say, I'm not in the mood.
Speaker A:I'd rather bow down to the idol.
Speaker A:It's not an option.
Speaker A:Yehide yehidi yehide yehide ani amiyid yehide eche and I'll live as a yid yehide Amos and die as a Jew Yehidi yihidi yidi.
Speaker A:That has to be so ingrained that we have a mission here.
Speaker A:And I could never veer from that mission.
Speaker A:Not a kihuzet.
Speaker A:I could never veer from that mission.
Speaker A:So Reb Tzfi Ben Reb Alexander, whose neshama is going up to the highest places, he died as a yid.
Speaker A:He died because he's Jewish and his whole life was dedicated to kiddush hashem, spreading Torah around the world.
Speaker A:Be mechazek, to be a shabiak, to be able to provide opportunities for people all around the world, to be able to keep Torah and mitzvahs as a yehide yehide yehide.
Speaker A:So we're in the peace in Rabnachim, and we said, we're going to speak about the sheamus, the names of God, which is always a good topic to speak about God's names, because that's the way that God is interfacing with us in this world is the shemus hakadoshim.
Speaker A:And we're speaking about truth, about ms, about emes.
Speaker A:So we're in Dalit.
Speaker A:We're in Dalit.
Speaker A:Almost.
Speaker A:Sorry, one second.
Speaker A:Forgive me.
Speaker A:Yeah, invalid.
Speaker A:Oh, we're speaking about truth.
Speaker A:And it says here the mashlim had dibur and dibur that.
Speaker A:How does dibur get complete?
Speaker A:We're like right towards the beginning of dawad.
Speaker A:So I'm going To begin from the beginning of Dawad.
Speaker A:Because when we're able to tap into the energy of Todah, which means I give thanks to Hashem, I'm aware of God consciousness.
Speaker A:Ali desenis gala ora emis.
Speaker A:So through that, I'm tapping into the light of truth and truth.
Speaker A:Because G D is truth, we said Emes is the Aleph is the beginning and the mem is the middle, and the saf is the end.
Speaker A:Emes is all the way through.
Speaker A:Just like Hashem is emis.
Speaker A:Hashem is all the way through.
Speaker A:There's no reality but Hashem ein oyd malvadoi.
Speaker A:You can't escape.
Speaker A:You could try, you run, but you can't hide.
Speaker A:Even the running.
Speaker A:I'm running from you to you.
Speaker A:Like wherever you go, you're running from.
Speaker A:You're everywhere.
Speaker A:You're everywhere.
Speaker A:Hashem.
Speaker A:I can't.
Speaker A:Yeah, that's the point, is that you can never disconnect unless a person, God forbid, leaves Emis.
Speaker A:If he leaves Emis, then he's not in a good place.
Speaker A:So when a person is connected to Tai'dah and Halakha, Halacha's emis, Halacha's distilled will of God, which is a way that in this world, in the Dalit Amoshal Halacha, that I could tap in to God consciousness.
Speaker A:How do I know what to do?
Speaker A:Open a Shulchan ark when I wake up in the morning?
Speaker A:How a Yid wakes up is you're moving through the day with clear guidance.
Speaker A:It's called halacha.
Speaker A:So that shines the light of emis.
Speaker A:The emes we're going to learn is going to shine into our speech.
Speaker A:We're going to talk a lot about speech.
Speaker A:For the next few weeks.
Speaker A:This is all going to be about speech, about holy speech, about understanding the powers of speech.
Speaker A:And that really, speech is our main interface in this world.
Speaker A:That distinguishes us also from the animal kingdom is the ruach mamalah, that we're people of speech, articulate speech.
Speaker A:Remember we talked about when blood goes up to the heart, there's a pagam of emes bachinis anshe dam yis nutam avalachines.
Speaker A:And the truth shines forth.
Speaker A:Okay?
Speaker A:That's what we're up to now.
Speaker A:When truth is shining forth and you speak words of truth, then dibur, your speech becomes able to do some good stuff.
Speaker A:When you're a man of truth, when you speak words of truth, we'll see what this means to be a ish Emis A person whose words are ringing with authenticity and truth and you stand by your words.
Speaker A:Abiyom Tov Glazer in his fantastic seminar the Possible youe spends a lot of time helping people tap into that is yous word Emes coming to Mansi.
Speaker A:Get ready, Mansi.
Speaker A:It's going to be live and mansi is your word.
Speaker A:Emes.
Speaker A:Is it emes or the checker?
Speaker A:So one of the things that he helps people do is just own your words.
Speaker A:He had a situation where there was a guy.
Speaker A:One of the things that you'll see in the Possible you is that you have to show up when the course starts.
Speaker A:And it means that you give your word, I will be there.
Speaker A:And you have to be what's called unreasonable to keep to your word.
Speaker A:Now unreasonable really means being reasonable with truth.
Speaker A:It's unreasonable with the sheker of the world.
Speaker A:So if somebody said, I will be there at 7 o'clock when the course starts.
Speaker A:So he will wait, he will call every single person there and he says, you know, just, just so you know, there's 500 people sitting in this, you know, auditorium here and we're all waiting for you and said, oh yeah, like actually I had to do something.
Speaker A:Like I was just like in the mountain a little bit.
Speaker A:He's like, we're waiting for you.
Speaker A:No, you understand, like get on a helicopter and do what you need to do.
Speaker A:And people have done heroic things realizing, like I'm saying, getting on helicopters and stuff like that for like insane amounts of money because they said that they would be somewhere.
Speaker A:And that's emes.
Speaker A:Why are you breaking that?
Speaker A:He's teaching people how to own your words, how to be very emnes with your words.
Speaker A:Now we're going to go even deeper.
Speaker A:What emes means in our words.
Speaker A:Ki ikar shleimas adibur ali the emes ki kushta koi that emes is forever.
Speaker A:It stands forever.
Speaker A:Va philosheker ein loykiyim rak eli de emis.
Speaker A:We said before that a lie can never even get off the ground unless it's tied into some emes.
Speaker A:It's woven in the emes is what keeps it moving.
Speaker A:And that's what we said from the miraglim kizvas chalav da vashi.
Speaker A:They said the land is a land flowing of milk and honey.
Speaker A:And then they started to say their lies, but they hooked us in through the emes.
Speaker A:Nimsa she ikar ki mushleme sadibu hal verse Emes keeps things moving.
Speaker A:Shumer behadibur alide shloisha Seamus.
Speaker A:Oh, okay, now we're going to get more technical.
Speaker A:What is the process of where our words become filled with emes?
Speaker A:So Nachman says we have to learn about three names of Kel.
Speaker A:That's name number one, Elokim, name number two, and Yudkei VAV kei name number three.
Speaker A:So Kel elokim yudkei vavke.
Speaker A:Okay, if you had a board, I would put kel and lokim, meaning the board in your mind, you put on the side of your rav Nachmans.
Speaker A:Kel elokim yudkevavke.
Speaker A:Okay, the posse says that King David uses those names where he says the bechinus.
Speaker A:Kel elokim hashem diber that.
Speaker A:You see, King David is linking those three names with speech.
Speaker A:And those three names, Hel elokim hashem.
Speaker A:The energy of those names are powering.
Speaker A:Sometimes you see, like, you know, people put up these, you know, powered by.
Speaker A:This is powered by Google.
Speaker A:Powered by.
Speaker A:I think it's powered by nowadays.
Speaker A:Powered by.
Speaker A:Well, it's really powered by Kel elokim yudkei vavka.
Speaker A:They should put that on the top of the flyer.
Speaker A:Powered by Kel elokim yudkei vavkai Powering Google, powering whatever the, you know, thank you Hashem chevre powered by.
Speaker A:Because it's powered by Kevin Elokim yudkei vav kem.
Speaker A:That's empowering everything else and that's powering all the speech.
Speaker A:So these are the three names of Kel elokim yudkevavkin.
Speaker A:So if a person wants to fill his speech with truth, he has to start learning about these names.
Speaker A:Kel elokim yudkei vav, Kevin Shemus are the makor ha emes.
Speaker A:Which means it's not that emes feeds into these names.
Speaker A:These names are generating truth.
Speaker A:Now, why these three names?
Speaker A:And what are these three names?
Speaker A:Whenever you see a triplet of three, generally your mind should go towards chesed gevur tifez.
Speaker A:Not always, but that's.
Speaker A:You're in.
Speaker A:You're in good stead.
Speaker A:If your mind goes there and you see threes, you're also in good stead.
Speaker A:If your mind goes to Avram Yitzchok Yaakov, you're doing pretty good.
Speaker A:That's where your mind takes you.
Speaker A:Okay, so Kel.
Speaker A:Oh, also, which is the same system, but on the level of the seichel.
Speaker A:So Kel is chesed.
Speaker A:The posse says chesed Kel kol hayim Kel is a name of giving.
Speaker A:Chesed kel kol hayem.
Speaker A:Chesed kel kol hayim.
Speaker A:Now, it's interesting that chesed is giving the letters kel.
Speaker A:What's gevurah?
Speaker A:Gevurah is withholding.
Speaker A:Chesed we said is saying yes is this open flow.
Speaker A:And gevurah is holding back, saying no.
Speaker A:Chesed is when the girl says, I'd like another date.
Speaker A:Gevurah is when she says, I do not want another date.
Speaker A:That's gevurah.
Speaker A:She's holding back.
Speaker A:Now, there's such a thing called the chesed shebe gevurah, which is the fact that she said no is really actually going to be good because it wasn't the right one.
Speaker A:But that's called chesed shib'I giveura.
Speaker A:It's the kindness that comes out of the no.
Speaker A:Right?
Speaker A:But the no is gevurah.
Speaker A:Chesed is the opposite.
Speaker A:It's saying yes.
Speaker A:That's why Kelly is the letters no backwards.
Speaker A:It's lo backwards.
Speaker A:It's the opposite of saying lo.
Speaker A:It's kel.
Speaker A:It's given.
Speaker A:It's forward flow.
Speaker A:So kel is the powers of chesed.
Speaker A:Chesed Kel kole elokim.
Speaker A:Everybody knows Ki yadu is gevurah is withholding, is judgment, is healthy judgment.
Speaker A:Healthy borders, healthy boundaries.
Speaker A:People need healthy boundaries in this world.
Speaker A:In the times of the mabul, there was no healthy boundaries.
Speaker A:In the times of the flood, it was a time when, sadly, the boundaries were not clear.
Speaker A:So what were one of the things that were happening at the times of the flood?
Speaker A:Theft.
Speaker A:Theft is a lack of healthy boundaries.
Speaker A:Hamas, which is theft is a lack of healthy boundaries.
Speaker A:Because it means that.
Speaker A:Oh, what's.
Speaker A:Oh, let me just.
Speaker A:Can I just, like, take this?
Speaker A:Like, whoa, this is not your property.
Speaker A:You can't just take this.
Speaker A:And by the way, they did it in a very deceptive way is they would steal less than the amount that you could be taken to court for.
Speaker A:I think it's happening in California right now if you steal less than $1,000.
Speaker A:So it's not.
Speaker A:They're putting businesses out of business, right?
Speaker A:Well, it's not a felony charge, I think.
Speaker A:Or it's like even it's a lower crime.
Speaker A:Misdemeanor.
Speaker A:It's like a misdemeanor, like a slap on the wrist, which means people are just walking into Target and, you know, whatever.
Speaker A:Walgreens, CVS with bags.
Speaker A:Just like a bag.
Speaker A:It's like a shopping bag.
Speaker A:And Bill's like, videoing this guy.
Speaker A:I'm walking out like the manager's like, you know, now if everybody steals less than a thousand dollars, you go out of business, you know what I'm saying?
Speaker A:Like seven got a little slap on the wrist.
Speaker A:And if everybody does that, like, you know, await like another tanuka, you know, with a hefsik and then another $999,000.
Speaker A:So in the times of the flood, they were all stealing just less than shavapruta.
Speaker A:Like, well, if everyone's stealing less than the Sheva bruta, you lose your empire, you lose everything.
Speaker A:So you need boundary.
Speaker A:Also.
Speaker A:In times of the flood, interpersonal relationships became very without boundary.
Speaker A:The sanctity of marriage was corrupted, which is all about boundary.
Speaker A:Elokim is healthy boundary.
Speaker A:Being able to say that it's not just about no boundary.
Speaker A:Giving is like you start blurring the borders, but you can't fully blur the borders.
Speaker A:You need to have a healthy boundary within the border.
Speaker A:There has to be some boundary.
Speaker A:That's called din saying no, Elokim.
Speaker A:And then Yudkei VAV kei is tiferas.
Speaker A:Yudkei VAV cha is the synthesis and the synergy.
Speaker A:And yudkei VAV chi is really art.
Speaker A:The world of art and beauty.
Speaker A:That's right, Sacred soul.
Speaker A:The world of art is a world of beauty.
Speaker A:A world of.
Speaker A:It's funny nowadays sometimes, like, art didn't make it to t Ferris either.
Speaker A:Art is like chesed.
Speaker A:It's just like.
Speaker A:It's like white canvas.
Speaker A:It's gorgeous.
Speaker A:It's so profound.
Speaker A:It's just.
Speaker A:There's like nothing there.
Speaker A:Don't limit me.
Speaker A:Don't limit me.
Speaker A:$5 million.
Speaker A:It's literally a white canvas.
Speaker A:No, you don't understand.
Speaker A:It's art.
Speaker A:So, okay, I hear that gavur means you have to put lines somewhere.
Speaker A:You need to.
Speaker A:You need to, you need to.
Speaker A:Now if you have too many lines, it's also, it's.
Speaker A:It can't be too rigid.
Speaker A:It has to be.
Speaker A:Flow with rigidity creates balance and beauty.
Speaker A:That's tiferas.
Speaker A:That's art.
Speaker A:Beautiful art has like a certain symmetry to it, has a certain gorgeousness to it.
Speaker A:And you see that it touches you.
Speaker A:That's the world of Yudkey vavkay.
Speaker A:That's world of T Ferris.
Speaker A:That's world of beauty.
Speaker A:That's the world of the human being becomes the art piece.
Speaker A:Because you're a walking piece of art.
Speaker A:Because you know when to say yes and you know when to say no.
Speaker A:So people see that you live in a very balanced, beautiful way.
Speaker A:You are the art, the Emiss of art, you're able to have balance in your life.
Speaker A:That's beautiful.
Speaker A:So that's yudkevavkei and that's tiferas.
Speaker A:That's beauty.
Speaker A:So these three shemos are the source of truth.
Speaker A:True chesed, true din and true tiferas.
Speaker A:We're going to see this is the source of all of our speech.
Speaker A:Okay?
Speaker A:These three names are generating, powered by Kel elokim Gitkei VAV kei is gonna power emes, and emes is going to power the four basically categories of speech, which every single thing we do in this world is broken into these four categories of speech.
Speaker A:You're gonna see these four categories of speech are going to correspond to Netzach Hoid soyd malchus, which means really, we're talking about activating the entire Tree of Life inside of us.
Speaker A:That's really what this is all about.
Speaker A:This is about activating the Tree of Life.
Speaker A:Now, if Rebbet Shimei was sitting here, he would really tell us what this all means.
Speaker A:So I'm trying to hang on a little bit to, like, the words of the tzadik.
Speaker A:You should know Adil also got to see the tzadik yesterday Vor g.
Speaker A:So I know making good moves here in Eshatera.
Speaker A:So you could really tell us what's going on, but at our level a little bit to understand that these three names of G D and the energy they represent are generating of truth.
Speaker A:And that truth is going to come into the four categories of speech which we're going to talk a lot about over the next few weeks.
Speaker A:What are these four categories of speech that everything you ever say in the world falls into these four categories.
Speaker A:That's a Kashav thing to know.
Speaker A:Every speech in the world falls into these four categories of speech.
Speaker A:And those four categories of speech correspond to the movement of energy through the system through Netzach hoed yisoid malchus, which is.
Speaker A:Malchus means you're actually building up God's kingdom in this world.
Speaker A:And speech is the way that we do that.
Speaker A:And we're going to learn how to move that energy through those spheres.
Speaker A:And obviously, this is all about Hanukkah, right?
Speaker A:Okay, don't worry, we're getting back there.
Speaker A:That's the beautiful thing about remaining.
Speaker A:You're like, where did you take us?
Speaker A:On what spaceship have we.
Speaker A:Like, what planet are we on?
Speaker A:And then you realize the whole thing was Hanukkah.
Speaker A:Okay?
Speaker A:So now the Rebbe says, al yodamera emes be'adibur hainu be'ribuah'adibur the fourfold speech.
Speaker A:Four parts of speech.
Speaker A:Okay, so Kel elokim and hashem yudkei vav kesegluvur tifer is going to give power to truth, and the power of truth is going to flow into our words, which are going to activate the lower four spheres of Netzach, Huyd, Yesod, and Malchus.
Speaker A:Okay, now he's going to begin the journey into these four parts.
Speaker A:Kiyesh ribua hadibor.
Speaker A:Ah, we've begun.
Speaker A:There's four parts of speech.
Speaker A:Valkhain keshahay Yisroel bagalus.
Speaker A:When the Jewish people were in exile in Mitzrayim, haye had dibur begalus.
Speaker A:This is one of the most famous concepts is that when we were in Egypt, we had a hard time seeing speaking.
Speaker A:It says that the das was in gullus and speech was in gullus.
Speaker A:We couldn't speak properly.
Speaker A:And Moshe Rabbeinu, who is essentially the symbol of the Jewish people.
Speaker A:Exactly.
Speaker A:There he said, kfad pev'kevad lashem.
Speaker A:I have a hard time speaking.
Speaker A:I need Aaron to speak on my behalf.
Speaker A:Meaning the tzadik, the distilled tower of the Jewish people, which was in Moshe Rabbeinu couldn't express.
Speaker A:But it's fascinating.
Speaker A:The Sfaram point out that after we left Egypt, we never hear of Moshe have any more speech problems.
Speaker A:All of the speech problems discussed was in Egypt.
Speaker A:But when we leave Egypt, there's no mention anymore about, like, speech problems.
Speaker A:Which really means that the process of a Jew leaving his personal Egypt, his personal Mitzrayim, his personal meitzarem, his narrow, constricted consciousness, is really the process of going from unable to speak to speak.
Speaker A:And of course, when does that happen?
Speaker A:On Pesach.
Speaker A:And Pesach, the letters are pe.
Speaker A:Your mouth starts to speak.
Speaker A:The whole of Pesach is about speech, right?
Speaker A:Kolamarbeh v'sipu yitzi yis mitzrayim haraze m'shubach.
Speaker A:Whoever speaks more, it's better.
Speaker A:So the whole night is about speech.
Speaker A:It's just speaking a lot, a lot of speaking.
Speaker A:Like, all the kids are like, oh, when are we getting to the food?
Speaker A:There's a lot of talking, you know, like, yeah, that's the.
Speaker A:The suda part is just.
Speaker A:Is like mashiach already.
Speaker A:The Shulchan Arach, that's already mishim.
Speaker A:But there's a lot of speech that leads up to that.
Speaker A:The powers of the Speech.
Speaker A:So when we're in mitzrayim, hayat diber begalosh devorimoichi.
Speaker A:I'm not a man of speech.
Speaker A:Okay, we're gonna break down this posseq to four parts, which we're going to see is the four parts of speech.
Speaker A:One, gam mitmo also yesterday, gam mishil hashem.
Speaker A:And before that, ga meaz dabercha.
Speaker A:And also from then, okay, this posse has the four parts of speech.
Speaker A:So Moshe the beina is hinting in this posseq to four parts of speech.
Speaker A:And there were problems that those four parts of speech were not activated in mitzrayim.
Speaker A:And now we're actually going to go into the four parts of speech.
Speaker A:And this is going to be a journey.
Speaker A:Okay, so hold on to your tzitzis.
Speaker A:And the we're going.
Speaker A:The first part of speech is going to be called yei kiyesh dibushel tzedakah, the speech of charity.
Speaker A:Tzedakah.
Speaker A:Now, tzedakah doesn't only mean to give financial charity.
Speaker A:It means to help people, to do things for people, to help your wife and kids that you're giving, you're a giver.
Speaker A:Your speech of helping another human being who needs something.
Speaker A:We're going into a world now of the speech of charity.
Speaker A:And remember we said these four faculties of speech sums up every single type of speech that you'll ever say, ever in the world will fall into one of these four categories.
Speaker A:And you want to start thinking, am I activating all my four categories of speech?
Speaker A:And these four categories correspond to netzach hoedi, soy macht kiyesh diber shaltzedoka bitsdaka.
Speaker A:Like the prophet Isaiah says, sama gimel medaber bitstocker.
Speaker A:Speech of charity, of kindness.
Speaker A:This is actually what distinguishes us from the animal kingdom, speech of giving, which really means the entire power of a human being to be kind.
Speaker A:Now, even though you see kindness and the animal kingdom, you see, you know, like, did you ever see that monkey that put the stick in the.
Speaker A:And pulled out the bugs and then gave it to, like, his girlfriend monkey?
Speaker A:She's like shkayach, you know, Right?
Speaker A:You see, you see that stuff?
Speaker A:It's very nice.
Speaker A:It's very loving.
Speaker A:Okay, it's seen, so it's beautiful.
Speaker A:But the monkey is programmed to do that.
Speaker A:It's part of its instincts to do that.
Speaker A:It wasn't a free will decision to give to his girlfriend monkey.
Speaker A:That's programmed into the monkey.
Speaker A:But when you decide to give charity, well, I could keep that in my bank account, or I could give it away.
Speaker A:That's a free will decision.
Speaker A:I could keep the bottle of wine to myself, or I could share with my good friends.
Speaker A:That's a decision of free will that the animal kingdom does not have.
Speaker A:They do not have free will.
Speaker A:The human being does.
Speaker A:Which means you're really deciding, am I going to do for another where I could have just stayed selfish in myself?
Speaker A:So that's the yisron l'o adamalachai shuadibur, which is also that the human being has articulate speech, which is different in the animal kingdom, shu gedera adam, which is really what summarizes the man, the human being, the hubachinis tzedakah shu goyim el chesed ima brias.
Speaker A:That we're able to do kindness and choose to be kind people and speak words of kindness, even though I might be more comfortable just hanging out on my bed watching Netflix and just staying in a selfish world.
Speaker A:That the human being has the ability to choose to be a giver and to have dibur of tzedakah, words of charity, of kindness, of helping, of giving, of inspiring, of imhazek, of words that will lift another person up.
Speaker A:You never know.
Speaker A:You ever had somebody who just gave you a good word and you thought to yourself, maybe you told him, maybe you didn't, but you just said, this literally changed my day.
Speaker A:Like, just those little words I've had many times like that just somebody just said such a nice little word to me.
Speaker A:And I just, sometimes I say, you know, I really need that, bro.
Speaker A:Thank you.
Speaker A:He literally just said like four words.
Speaker A:And it's just.
Speaker A:I just.
Speaker A:I needed that.
Speaker A:Thank you.
Speaker A:He didn't have to say those words, but that he chose to give me a few good words.
Speaker A:It's a game changer.
Speaker A:It's a game changer.
Speaker A:Mamish, this is the first level of speech, is a speech of kindness, is that I'm choosing to give to somebody else to help another person to be a giver.
Speaker A:This is tzedakah.
Speaker A:And this is really what the human being is defined as, is somebody who could choose to give shaddaraka eligma al khesid, which is really the way of a human being, the way that we're supposed to be in our activated state that we're giving to other people.
Speaker A:The opposite of which was sidoyn.
Speaker A:In Sidoyim, it was prohibited by law.
Speaker A:I think they call it Sodom and namorah in Sodom.
Speaker A:In Sidon, it was ASR it was punishable by felony by death.
Speaker A:You're not allowed to give to another human being.
Speaker A:You cannot have anybody over in your home.
Speaker A:You could not have guests.
Speaker A:You could not say words of kindness.
Speaker A:There was the kindness police that were monitoring movement in behavior.
Speaker A:If anybody would be a giver, they would be put on trial and sentenced to death.
Speaker A:And the Torah talks about the types of punishment they would give.
Speaker A:It was the worst type of death.
Speaker A:Even says they would put them on a building, put honey all over them and let the bees sting them to death.
Speaker A:That was their death.
Speaker A:Sikh, this is sick.
Speaker A:Is that essentially they were go.
Speaker A:Siddhoym was rejecting what the human being is supposed to do.
Speaker A:That's why Sudaim was all about taivas.
Speaker A:It was just taivas, taiva city boys.
Speaker A:Just as much taiva as you can enjoy.
Speaker A:No confidence.
Speaker A:Punishable by death with authorities monitoring movement and behavior.
Speaker A:Which is not the case of the animal kingdom.
Speaker A:Like we said that the monkey will give his girlfriend monkey the stick with the bugs on it, because it's programmed to have instincts to do that.
Speaker A:But the human being is programmed with an animal soul.
Speaker A:But also we're given a godly soul.
Speaker A:And you exist right there in the middle able to choose, which is called the ruach of the human being, which is the power of free will.
Speaker A:And do you know how often your free will is available to you?
Speaker A:All day, every day, every second, all the time, all the time, Mamish, all the time.
Speaker A:It's one of the six constant mitzvahs.
Speaker A:What is the lashon of the Torah that summarizes this mitzvah?
Speaker A:Do not stray after your heart and your eyes that listen to the language.
Speaker A:After I share with them zoinem, which is like you prostitute, excuse my language to those things.
Speaker A:Meaning your eyes are pulling you to the eye candy and you have to pull yourself back.
Speaker A:This is what Bichema was saying.
Speaker A:Yehidi yiddi, yiddi is that even though that there's an eye candy of sell your soul to this thing or jump into the fire.
Speaker A:So that's a free.
Speaker A:I will never sell my soul.
Speaker A:You always have free will.
Speaker A:Always have free will, Always have free will all the time.
Speaker A:Now, it's not always as dramatic as that, but it's all the time.
Speaker A:There's a free will that you could choose.
Speaker A:This is called the dibu sheldzedaka.
Speaker A:You're always choosing kindness.
Speaker A:Now, this means kindness also to your own self, kindness to your soul.
Speaker A:When I give to somebody else, I'm also giving to them.
Speaker A:But you're also giving to yourself.
Speaker A:You're giving your soul the ability to be kind, which is nourishing your soul for eternity.
Speaker A:Now look what the Rebbe says here.
Speaker A:And this is what the Zohar says.
Speaker A:This is what the Zohar says in the havdoma that when Odomarishan was created.
Speaker A:It says, it says, let us make man Viksevin.
Speaker A:It says with Ruth ve'shem ha isha shera asisi imoi hayoim.
Speaker A:So what does it mean that Ruth said asisi?
Speaker A:Okay, this is the story.
Speaker A:Everybody knows that there's gifts that you leave to the poor in your field.
Speaker A:What are the gifts that you leave?
Speaker A:Lekit, shicha, peya, right?
Speaker A:Lekit means when you're harvesting any of the single stalks that fall.
Speaker A:So you have to leave them.
Speaker A:You can't pick them up.
Speaker A:If you're harvesting and a few stalks fall, like from your bundle, don't go down and pick them up.
Speaker A:Those are already gifts.
Speaker A:It's called lekit shicha means you leave a whole bundle, right?
Speaker A:You would bundle things in the field and then you would you take your Chevy 350 or whatever.
Speaker A:No, Ford 350, and put it in the back of the pickup and then drive it away to your silo where you're going to keep everything.
Speaker A:So the bundles, if you're in the car and you're like.
Speaker A:And you drive in the car and like, your driver's like, I think we forgot like, you know, a bundle back there.
Speaker A:You're like, leave it.
Speaker A:I see it.
Speaker A:It's a whole bundle in the river.
Speaker A:It's not for us anymore.
Speaker A:That's shicha.
Speaker A:I've left the bundle that now belongs to the anim.
Speaker A:And peya means, even though it's technical, you could leave peya different parts of the field.
Speaker A:But peya typically is the ends, the corners of the field, right?
Speaker A:The corners of your head.
Speaker A:This is also called paya.
Speaker A:Some pais.
Speaker A:It's paya.
Speaker A:That's what I'm saying.
Speaker A:This is your grown up, the gifts, you know what I'm saying?
Speaker A:Gotta leave those corners.
Speaker A:No zero fades on the side.
Speaker A:No anti paella.
Speaker A:Look, okay, okay.
Speaker A:That's what I'm saying.
Speaker A:You gotta go the antipayas.
Speaker A:You gotta leave the paych ere.
Speaker A:You gotta leave the pea.
Speaker A:I'm thinking I found like a little paya.
Speaker A:W.
Speaker A:You're withholding gifts from the hebrah.
Speaker A:You know, like this pays.
Speaker A:You gotta leave some pay on there for the, for the oil.
Speaker A:You know what I'm saying, I think, you know, it's like something on there.
Speaker A:You're denying Parnassa for the chevre.
Speaker A:What are you thinking?
Speaker A:Gotta get some peyos on there.
Speaker A:Okay.
Speaker A:Something's like, you'd walk some of them a gansa, like, you know, main.
Speaker A:You know, like a main.
Speaker A:I'm like, nice pais, bro.
Speaker A:You just got to reveal they're there, though.
Speaker A:They're there.
Speaker A:The peis are pasha there.
Speaker A:They're pasha there.
Speaker A:That's a better look than the zero fate on the side.
Speaker A:Pasha, because even though he's a mane, he's got peis.
Speaker A:He's got peis.
Speaker A:Okay, so those are the gifts.
Speaker A:Those are the gifts.
Speaker A:So when Ruth, who became the grandmother of Mashiach, the Moabite princess, Ruth.
Speaker A:Oh, I'm already excited.
Speaker A:For Shavuz, Ruth was the Moabite princess.
Speaker A:So she came out.
Speaker A:Lekit is not so much.
Speaker A:It's just like a few little things.
Speaker A:So Ruth came back with a lot of lekit.
Speaker A:A lot.
Speaker A:She had a lot.
Speaker A:And they asked her, like, how'd you get so much?
Speaker A:And so she said this line, the Shemaish, hashera si si imoi hayoim boyaz that the man.
Speaker A:It was Boaz's field.
Speaker A:So Ruth there says that I made.
Speaker A:I made.
Speaker A:Made what?
Speaker A:I made goodness for him.
Speaker A:I did for him.
Speaker A:Goodness.
Speaker A:Meaning to say, you thought Boaz was giving me the lekid?
Speaker A:You think he was giving me a few stocks.
Speaker A:I gave him the ability to be a giver.
Speaker A:Then more than the rich guy is getting, the person who's receiving is giving the rich guy the ability to be a giver.
Speaker A:That's what it says in the Zohar.
Speaker A:The Zohar says, what does Hashem do for somebody that he loves?
Speaker A:He sends that person somebody in need and gives him the opportunity.
Speaker A:Opportunity to be a giver to that person.
Speaker A:So more than you think, the one who's receiving, like, he's the one that's, you know, shkaya, he got.
Speaker A:No, the one that's receiving is giving.
Speaker A:The ability for the person who gave to be a giver.
Speaker A:That's an amazing shift here.
Speaker A:And like we mentioned before, that in the whole way of the dam going into the rechem, the womb, the one who is giving, they are giving the tzadik.
Speaker A:And the tzadik is producing halakhas, which means the tzadik is given the opportunity to birth new halacha in the world.
Speaker A:So who really got it's win.
Speaker A:Win.
Speaker A:Yeah.
Speaker A:Yosef, we were speaking about The Rosh.
Speaker B:Hashiba's philosophy sheer how the only thing we can give to Hashem is the ability to get by being receivers.
Speaker A:Isn't that amazing that Hashem, we're giving Hashem the ability to give.
Speaker A:So when you give, you become also very godly.
Speaker A:This is called diburi av tzedokah, that this is a whole category of speech dedicated to giving.
Speaker A:So it says over there, what does it mean?
Speaker A:Asisi tzedakah.
Speaker A:I gave tzedakah Afghan.
Speaker A:When it says NASA Adam, the Kavanaugh is tzedakah to give, the ability to give.
Speaker A:I'm giving the ability that Boaz can give.
Speaker A:Hashem makes Adam NASA Adam.
Speaker A:I'm giving them.
Speaker A:What am I doing for him that he can be a giver.
Speaker A:He could be a giver.
Speaker A:Sha'alade tzedakah.
Speaker A:It's amazing.
Speaker A:Through Tzedakah you're called a human being.
Speaker A:If you're not a giver, you're not even a man.
Speaker A:You're not even a human being.
Speaker A:You're not a human.
Speaker A:Is what Yosef is saying that Hashem, that the NASA odim is like, give you the ability to be like me, to be a giver.
Speaker A:Hashem made the world with chesed.
Speaker A:Hashem is the biggest giver ever.
Speaker A:Look at this.
Speaker A:This is endless giving.
Speaker A:Our hearts are beating right now.
Speaker A:We're breathing.
Speaker A:Sometimes it's good to just breathe.
Speaker A:We're breathing, we're alive.
Speaker A:And we know life goes on after this world.
Speaker A:We should live until 120 years, all of us.
Speaker A:Some tzadik gave a brach to live until 180 years.
Speaker A:Shena, there's such a thing.
Speaker A:What was the bracha to live until 180 years.
Speaker A:So I heard from Rabbi Shemayer that he said that the labava cherubi also gave this bracha.
Speaker A:And mev'e Shmuenim is that he explained that Chazal say that a person should ask themselves that, when will my actions reach the actions of my forefathers?
Speaker A:So the simple meaning we think is like, I want to be like Avinu, like Chesed and Yitzchak.
Speaker A:I want to be with Gevurah and Yaakov, Yev Toyota.
Speaker A:So he says, you take that all the way.
Speaker A:How long did they live?
Speaker A:When will my actions reach them?
Speaker A:So we know that Avinga lived 175, but he really should have lived five more years.
Speaker A:Hashem just didn't want him to see Esav go off.
Speaker A:And Yitzchak lived till 180.
Speaker A:And Yaakov, who had 33 years taken off, was 147, but really should have lived till 180, which means 180 was the perfect amount of years of the avais and therefore part of the when will I get to the actions of my forefathers?
Speaker A:Even means in years.
Speaker A:So there are certain tzarikim that say you should live until Neva Shmoinen.
Speaker A:Such a thing, it's not the regular, it's mev'esrim, but we should have long lives.
Speaker A:But the whole life of being a Adam is to be a giver.
Speaker A:This is NASA Adam, giving man the ability to be a giver.
Speaker A:And see, Myers points this out and the Sarm point this out and then a person's born.
Speaker A:His hands are like this, like clutched, like you see babies, they're like this.
Speaker A:And when a person dies after 120 years, they die like this.
Speaker A:So he says that's the process of going from being selfish, like Scrooge, like I keep my money like this, like closed hands, to being a giver.
Speaker A:My hands are open to giving that the entire journey of your life is really to open up your hands.
Speaker A:That's a very deep thing.
Speaker A:Just to go from clenched fists to open to giving.
Speaker A:That's the NASA Odom.
Speaker A:That's diburim of Tzedakah.
Speaker A:Shaalade Tzedakah Nikra Adam ki tzedakah Shemisham hadibur who geder ha'adam kanir lael.
Speaker A:When I could become a person of Tzedakah, now I'm really beginning to become a human being.
Speaker A:That when we said ish, you're only called an ish because of diburm of Tzedakah.
Speaker A:That's the first part.
Speaker A:Loish devar manoichi.
Speaker A:Remember, we're going through this posse.
Speaker A:The moishe bezim Loish devarma noichi.
Speaker A:That's number one.
Speaker A:Gan mit mol gan meshila shoym gan az dabircha so loy ishtavak.
Speaker A:Not even a ish unless I have dibur of tzedakah.
Speaker A:That's like the human being.
Speaker A:He's not even a human being.
Speaker A:The person is not a giver.
Speaker A:He's not even human.
Speaker A:He's still in the world of just animal.
Speaker A:Still in the world of animal.
Speaker A:The giving means that I'm giving through free will.
Speaker A:And that by giving through free will you become like Hashem.
Speaker A:Because Hashem is a giver.
Speaker A:And Hashem's giving is intrinsic.
Speaker A:It flows from the essence of.
Speaker A:Of G D.
Speaker A:When you can choose to be a giver, it means that you're the master of the giving, that you become a human being of giving.
Speaker A:It's like yours, you're the BAAL Hashleimus.
Speaker A:You become a master of giving.
Speaker A:You become like Hashem.
Speaker A:Hashem didn't give you to be a giver.
Speaker A:If he did, you wouldn't be like Hashem.
Speaker A:Because nobody gave Hashem to be a giver.
Speaker A:This is all found in Derech Hashem yosef.
Speaker B:If there wasn't anyone to receive, Hashem couldn't give.
Speaker B:So I thought that we were able to, I guess, give Hashem the ability to give by way of receiving.
Speaker A:By way of receiving?
Speaker A:Yeah.
Speaker B:Because without us there wouldn't be, or without the universe, Hashem couldn't give.
Speaker A:You have to choose to receive.
Speaker A:And that becomes also giving to choose it.
Speaker A:If the person says ad, you know, I'd rather just watch movies all day and Hashem is saying, I want, you know, when Hashem says give, what does he mean?
Speaker A:Fancy watches and bugattis.
Speaker A:That's like low level stuff.
Speaker A:He says, I'll give you a relationship.
Speaker A:So if you're turning away, then Hashem's like, I want to give you, but you need to choose to do that.
Speaker A:And really to choose to do that is to be like God.
Speaker A:To have that relationship means I need to be similar to God.
Speaker A:And therefore I have to become a giver.
Speaker A:I have to become a giver in order to become similar, to really be a receiver, to be a giver to God.
Speaker B:So we give God the ability to give by way of receiving.
Speaker A:Yes, but you only can give God the ability to give by being a receiver, by being a giver.
Speaker A:Because then you're shy to the receiving that God wants to give you, which is him, which is the relationship itself.
Speaker A:So this is the diburim of Tzedakah.
Speaker A:And we said, King David is all over this.
Speaker A:King David is the master giver.
Speaker A:Gimmilus chesed utsedaka.
Speaker A:When a person gives, he becomes a ishmamish Toyv ish.
Speaker A:When does a person become an ish?
Speaker A:When he's choinen umalveh yechal gel devaru.
Speaker A:When he literally becomes a giver, he turns into a ish.
Speaker A:Without being a giver, he's not even a human being, he's just an animal.
Speaker A:This is the first part of Deborah.
Speaker A:There's going to be three other parts that we're going to go into.
Speaker A:And these three other parts, as we mentioned in the Beginning.
Speaker A:So in summary, we said that it's all about being people of truth.
Speaker A:And we said, where does truth receive energy from?
Speaker A:Powered by the three names of God.
Speaker A:Kel Elokim, Yudkei VAV kei.
Speaker A:That's powering emes.
Speaker A:And then that emes is going into these three parts of four parts of speech.
Speaker A:The four parts of speech, we only explained the first one.
Speaker A:Now we said that all parts of speech fall into these categories.
Speaker A:And the first part of speech is speech of tzedakah, of being a giver.
Speaker A:We're going to be going into Mirza Shem probably tomorrow, maybe the last three parts of this speech and understanding how these four parts of our speech are every single thing that we say in the world, which is really the way that we build up the kingdom of Hashem and bring goodness to the world, is using our speech.
Speaker A:Speech is very, very powerful.
Speaker A:And learning how to perfect and master holy speech, not manipulative speech and NLP and whatever it is.
Speaker A:Manipulative stuff.
Speaker A:I remember when I was a kid and I saw a book that basically said.
Speaker A:It basically said, like, with these techniques, you'll be able to manipulate people with your speech.
Speaker A:And I was like, you know, CEOs have this stuff.
Speaker A:So I was like, this sounds like a bit not cool.
Speaker A:You know, it doesn't.
Speaker A:I don't know if this looks like so, like legit, like, no, no, don't worry.
Speaker A:If you just speak like this, you will manipulate people to get them to do whatever you want.
Speaker A:And I was like, I had this feeling like, I don't know if this is cool.
Speaker A:Like, that seems like harnessing a lot of power here.
Speaker A:You better be using that for the right reasons.
Speaker A:But what that book did clue me into is speech is very powerful.
Speaker A:And the more a person learns Torah, he realizes that speech is everything.
Speaker A:And the responsibility now is though, that his speech should be emis.
Speaker A:Is it be enmis is that you're drawing from truthful speech, which is really being powered by Kel Elokim and Yudkey VAV ke.
Speaker A:I never saw in that book that it said powered by.
Speaker A:Maybe that's why I decided to put this thing down and like, you know, take steps back slowly.
Speaker A:Like, you got to be careful with this stuff.
Speaker A:Because I got a feeling like this is not powered by good energy.
Speaker A:But the concept of the power of speech definitely was.
Speaker A:Was elucidated and illuminated by looking at that.
Speaker A:But now what we're going to do is understand how speech should be used in a powerful way for positivity and goodness and helping build human beings and giving inspiration to human beings and building good things in this world.
Speaker A:So we should be zoich ha Mamish la elui nishma Zhreb Tzvi ven rab Alexander neshama should go to the highest places in Ganedan.
Speaker A:We should be zoich Hamamish to speech of Emis.
Speaker A:We should be zoech ha Mamish to see the Shechina Hakadosha come and return to be connected to all the Tzadikim amitim be connected to the Torah hakadosha Neesha yechide adairus to the Simcha of Shabbos Kodesh to spread that into the days of the week.
Speaker A:We should be zoich hamamish to all the Ur of Torah and the Ur of Hanukkah.
Speaker A:And it should be zohazia and Mamish to the Simcha of Mitzvahs la.
