Every Moment is a Miracle- Recognizing Hashem in Daily Life
This podcast episode delves into the profound meaning of Hanukkah and the spiritual significance of the blessings we recite, particularly the bracha of shahakol. The speaker emphasizes that acknowledging God's presence and miracles in our daily lives is essential, suggesting that even the natural world operates under divine orchestration. Throughout the discussion, the connection between halacha and chesed is explored, illustrating how understanding and practicing Jewish law can illuminate our path and deepen our relationship with God. The episode also touches on the interplay between the miraculous and the natural, highlighting that both systems originate from the same divine source. Ultimately, listeners are encouraged to recognize the miracles in their own lives and to embrace the joy of connecting with God through the rituals and blessings of Hanukkah.
Exploring the intricate relationship between spirituality and daily life, this podcast episode delves into the concept of 'shahakal' blessings and their significance in Jewish tradition. The host, Speaker A, weaves personal anecdotes with deeper philosophical musings, illustrating how recognizing divine providence can transform mundane experiences into moments of spiritual connection. A memorable story about a rebbe and a distressed individual serves as a poignant example of how an awareness of God's omnipotence can alleviate life's burdens. The discussion further elaborates on the idea that blessings, particularly the shahakal, serve as a reminder of the interconnectedness of all things, emphasizing gratitude as a pathway to spiritual enlightenment. By examining the dual systems through which God governs the world—nature and miracles—the episode invites listeners to consider how acknowledging both can enrich their understanding of faith and existence.
Takeaways:
- The essence of Hanukkah encompasses acknowledging and appreciating the miracles and divine interventions in our lives.
- Understanding that God operates through both natural laws and miraculous events deepens our faith and connection.
- True freedom comes from knowing and following halacha, which guides our actions in accordance with God's will.
- The concept of halacha not only dictates our behavior but also illuminates our path, guiding us through moral dilemmas.
- During Hanukkah, everyone can access a heightened awareness of miracles, bridging the gap between everyday life and divine intervention.
- The importance of specific blessings, like shahakol, lies in their ability to encompass all aspects of creation, promoting gratitude.
Transcript
The chevre here.
Speaker A:And an espresso is flowing.
Speaker A:We're in the middle of a shahakal.
Speaker A:It's good to be in the middle of a shahako.
Speaker A:So here we go.
Speaker A:Hanukkah means I'm in the middle of the consciousness.
Speaker A:That shahakol niye bvoi.
Speaker A:That I'm in that zone that I know that Hashem runs everything.
Speaker A:Like, someone came to a big rebbe one time, and his life was falling apart and all these things were happening.
Speaker A:And he comes to the rebbe, and he's like, rebbe, please, please.
Speaker A:The rebbe just please come sit down.
Speaker A:If you don't mind.
Speaker A:I just kind of make a shahak, all of my tea first, and then we'll get into it.
Speaker A:The rebbe takes his tea.
Speaker A:Bur for a long time I was just thinking, like, minutes are going on.
Speaker A:Everything.
Speaker A:Everything is coming from your word, from your consciousness.
Speaker A:Hashem.
Speaker A:And the rebbe sipped the tea, and then he said, okay, so should we get involved?
Speaker A:What's going on?
Speaker A:He's like, everything's fine.
Speaker A:Actually, it's all taken care of at this point, Actually, I just lost sight of the fact that G D is running the world.
Speaker A:I lost sight of that.
Speaker A:Thank you for reminding me of that.
Speaker A:So to be in the middle of a shahakal means not only halachically, that I made a shahakol, and now I'm continuing that shahakal with other shahakals, but I'm in the middle spiritually, of the shahako.
Speaker A:That's a good question.
Speaker A:Even though it's not as specified as other barakas.
Speaker A:And it covers everything.
Speaker A:I've thought about that before.
Speaker A:It's a good question.
Speaker A:I think the question is better than the answers that I.
Speaker A:That I've thought about.
Speaker A:Because it's such a powerful bracha, meaning she ha kol.
Speaker A:It should be like.
Speaker A:Should be reserved for special things.
Speaker A:Why is it so general?
Speaker A:Wouldn't it create redundancy if you did it first?
Speaker A:And you wouldn't need the other brachas.
Speaker A:Exactly.
Speaker A:So it does create redundancy.
Speaker A:And Hashem wants us to have other brachas.
Speaker A:He wants us to be specific in our appreciation.
Speaker A:But you would think, if something is such a general bracha and it's not specific, then why is it so great?
Speaker A:I thought specificity is better.
Speaker A:We learned that from kadima le brachas, that you make certain brachas in order.
Speaker A:Right?
Speaker A:If I put out some apples and some banana and a piece of steak, what do you make the brachan first you can eat them all, make it eitz because it's more specific.
Speaker A:And then you make adama, it's less specific.
Speaker A:And then you make shahakal, according to what we're saying, that shahakal is so awesome.
Speaker A:Why don't you make it first be redundant?
Speaker A:But then I get into the same problem.
Speaker A:But it's so great.
Speaker A:It should come first.
Speaker A:So the question's a very good question.
Speaker A:I'm still thinking about the question.
Speaker A:If you have good answers, then I'm happy to hear them.
Speaker A:We're holding an oist.
Speaker A:Tess.
Speaker A:Oist test oist.
Speaker A:And the Rebbe is now going to go into Hanukkah.
Speaker A:So he began the Torah with Hanukkah.
Speaker A:We spent about two months going into halachas.
Speaker A:We spent two months going into the idea that Hanukkah is saying thank you.
Speaker A:We spoke about that at length, what it means to say thank you.
Speaker A:Because when you can say thank you and you could acknowledge somebody else, you stop living in your own isolated, narcissistic world.
Speaker A:You could acknowledge there's something bigger and I can't do this without you.
Speaker A:And therefore we said, that's going to be the pleasure of the world to come.
Speaker A:The pleasure of the world to come is acknowledging g d having deeper and deeper acknowledgement and connection to God.
Speaker A:And then we say, that's the Shashuam Ava.
Speaker A:That's the pleasures of the world to come.
Speaker A:Not just the world to come.
Speaker A:The pleasures.
Speaker A:The delight of the world to come is that I could acknowledge deeper and deeper this relationship that I have with you, Hashem.
Speaker A:And we went through this Torah.
Speaker A:We spoke about lashem, Kodesh and Shabbos and bringing unity into the multiplicity.
Speaker A:We spoke about echod v'rabim, halach, kerabim.
Speaker A:When there's a halachic question and 20 rabbis say one thing and then one rabbi has a dissenting opinion.
Speaker A:Who do epaskan like?
Speaker A:The majority.
Speaker A:Not just because it's the majority, but why?
Speaker A:Because we actually brought 20 different people with different personalities and different ways of seeing the world.
Speaker A:And they came to a point of unity.
Speaker A:That is something that we respect in a very high way, when diversity could come to unity.
Speaker A:And not that we're robots, that through our diverse thinking, we still saw point of unity, which is what Moshiach is all about.
Speaker A:Moshiach is going to unify all the diversity we're into, all the colors we're into, all of the flavors, as long as the kosher.
Speaker A:But even it says when Moshiach comes, that Chazir, Notorious.
Speaker A:P I G.
Speaker A:That's right.
Speaker A:We call the Notorious.
Speaker A:Why the Medra says, is it called Chazir?
Speaker A:Because it will be.
Speaker A:It will go back to being kosher.
Speaker A:Even the Notorious will become kosher.
Speaker A:So we want to find the unity in everything Now.
Speaker A:Mashiach's not here yet.
Speaker A:Mizrat Hashem today.
Speaker A:The idea is, though, we want to find unity within the diversity.
Speaker A:That's the unity that we're seeking out.
Speaker A:And we said that that is the power of Echad va rabim halakka rabban, that you could have different people coming to the same conclusion.
Speaker A:And the ultimate conclusion within all the diversity of the world is that God is one.
Speaker A:That's the ultimate unity.
Speaker A:That we'll get a whole world of people with their free will.
Speaker A:And all of the Getchkalas, like, literally Getskalas.
Speaker A:I don't mean the fun Getskalas.
Speaker A:I mean like with the little idol chicks.
Speaker A:And they'll be able to come to a unified awareness that G D is great, God is one, and the whole world will be under this together.
Speaker A:And now we're up to Oish Tess.
Speaker A:The zebechin is Chanukah, and this is Hanukkah.
Speaker A:Yemei Chanu heim Yemei Hayda.
Speaker A:Hanukkah is about acknowledging.
Speaker A:Acknowledging the miracles, all the miracles that Hashem did for us, that Hashem did for us and is doing for us.
Speaker A:You know, there's two ways that Hashem runs the world.
Speaker A:He either runs the world, what we call through Teva.
Speaker A:Hashem decided that gravity should pull objects down.
Speaker A:G D decided the sun should rise and the east set in the west.
Speaker A:God decided there are certain rules of the natural world.
Speaker A:And don't try to defeat gravity.
Speaker A:Yeah, watch me.
Speaker A:Here we go.
Speaker A:Don't try that at home.
Speaker A:There's laws that were put in place.
Speaker A:But who put those laws in place?
Speaker A:Hashem?
Speaker A:Hashem could have decided there should be different laws.
Speaker A:He could have done anything.
Speaker A:He could have made any law he wanted.
Speaker A:He decided that there would be one system of running in the world called Der Hateva.
Speaker A:At the same time, G D set up another system called Miracle.
Speaker A:But G D made both of the systems.
Speaker A:Once you realize on Hanukkah that G D made both of the systems, you realize that nature is also miraculous.
Speaker A:God made sometimes he goes from natural system and goes into miraculous system.
Speaker A:And this is the famous story of the daughter of Hanina Ben Dosa that by accident she put vinegar into the Shabbos candles and she went to light them and she told her father, she's like, whoops, vinegar doesn't light that well.
Speaker A:And what did her father say?
Speaker A:Says who?
Speaker A:The same God that said that oil should light is the same God that could say that vinegar should light.
Speaker A:You're just living in the system of the natural system.
Speaker A:We could just as easily move to the miracle system if we need to.
Speaker A:It's the same God.
Speaker A:And therefore in Hanukkah, we move into the miracle system and we acknowledge that system.
Speaker A:We acknowledge that system as being an equal system.
Speaker A:This is all based on the Ramban that we spoke about at our 3:15 Shiur in the Rambam Yud Gimli Karam.
Speaker A:That the Rambam at the end of Parshas Boi says that once you acknowledge all the miracles, the little miracles of your day to day life, you realize that everything is a miracle because you're going back.
Speaker A:This is one of the Yasoyas of Emunah.
Speaker A:Going back to the Shem is organizing everything.
Speaker A:He just runs it in two systems.
Speaker A:Nature system, which is the way that God set up a system to hide behind to allow for free will.
Speaker A:But sometimes he changes that and moves to miracle system.
Speaker A:But they're both from God.
Speaker A:But once you know in nature's system that God is just using that system to hide behind to allow for free will.
Speaker A:Well, once you find God in that system, so he doesn't need to hide anymore, it's like, okay, you got me.
Speaker A:Matrix consciousness.
Speaker A:That's right.
Speaker A:That's right.
Speaker A:If somebody's hiding, you never played hide and go seek.
Speaker A:Yeah, and then somebody's hiding, but like, you know they're in the closet.
Speaker A:You don't see them, but you know they're there.
Speaker A:Are they hiding anymore?
Speaker A:I.
Speaker A:Bro, I know you're in the closet.
Speaker A:You know, Yankel, I know you're there.
Speaker A:No, he's not hiding anymore.
Speaker A:Like the gap, the jig is up.
Speaker A:So once you know that Hashem is hiding, then he's not really hiding anymore.
Speaker A:And therefore he can move you to a miracle system.
Speaker A:He doesn't need to keep the system of nature system, you understand?
Speaker A:That's why Tzadikim, the Nissim, they were people that were living with miracles because they peeled back the veneer of the nature system.
Speaker A:And they said, hashem, we know you're just.
Speaker A:You're not hiding anymore from us.
Speaker A:Like we get this.
Speaker A:Okay, fine, okay, I can move to miracle system with you.
Speaker A:I don't need that system anymore.
Speaker A:For your free will, you beat the system.
Speaker A:Once you beat the system, you're living in a different thing.
Speaker A:So the tzadikim have beat the system.
Speaker A:And therefore they could easily move to miracle system.
Speaker A:We all can move to miracle systems.
Speaker A:That's the gift of Hanukkah.
Speaker A:The rest of the year, tzadikim are the ones that can really live in miracle system.
Speaker A:And you know, Pasha Yiddim, like myself, we're like, you know, trying to hustle.
Speaker A:But on Hanukkah, we all can move to the miracle system.
Speaker A:So all of Hanukkah is just miracles, open miracles, naamish, okay?
Speaker A:That acknowledgement, the Huydah of Hanukkah, of Hashem, the miracles that you do for us is the pleasures of the world to come.
Speaker A:It's just the acknowledgement of God we found you.
Speaker A:And when we're talking about an infinite God, it's just going deeper and deeper into you.
Speaker A:And that's called halachos is also taking God's will and crystallizing it in this world.
Speaker A:So when you're living in the world of halacha, of Halicha, you're taking God's will in this world and living with that.
Speaker A:So you start peeling back the system of tevim.
Speaker A:And this is the shem.
Speaker A:We're going to talk about the Shem today.
Speaker A:The shemin of Nerchanuka, the Bechin is tumecha ve'urecha v'ish chasidecha.
Speaker A:Okay, an interesting posseq.
Speaker A:This is a posse.
Speaker A:When Moshe Rabbeinu at the end of the Torah, what does Moshe Rabbeinu do at the end of the Torah?
Speaker A:He's giving brachas, right?
Speaker A:Oh, so he's really asking Hashem to bless Levi now, who's part of Levi?
Speaker A:Koihan.
Speaker A:So he says, so what is tumeca ve'urecha?
Speaker A:So the simple meaning is talking about the Urim vitumin.
Speaker A:The Urim vitumim.
Speaker A:What were the Urim vitumim?
Speaker A:There's a lot of discussion what these Urim vitumim are.
Speaker A:According to Rashi Ramban, they were a parchment that would go that had the Shem Hameferesh, that had G D's name on it, that would go behind the breastplate, the cheshim of the Kohen Gadl.
Speaker A:And they would activate.
Speaker A:It would be a prophetic experience that would activate the stones on the breastplate to light up.
Speaker A:According to Rashi Ramban, others you would see Nikoyan Godl would go into that state of prophecy.
Speaker A:The Urim vitument would activate that the letters would Light up on the breastplate.
Speaker A:Because the letters had the tribes on it, the stones.
Speaker A:You would see the letters and there'd be a message.
Speaker A:It would be like a bananagram.
Speaker A:You would, like, see the message light up.
Speaker A:And that would be a prophetic way that the Jews would know if they can go into battle, if they could, whatever they needed to do, if there was things that had to be done for the people.
Speaker A:They used prophecy to help them.
Speaker A:Just remember that's very, very powerful.
Speaker A:They're making decisions with prophets.
Speaker A:Okay.
Speaker A:And the power of the Ur Betum, according to the Rambam.
Speaker A:We're going to talk about this when we.
Speaker A:Because we're going deeper into prophecy at 3:15.
Speaker A:And the sheet of the Rambam is that prophecy is not something that happens external.
Speaker A:It's saying that's happening in the mind of the prophet.
Speaker A:According to the Rambam, there was nothing there.
Speaker A:There was no parchment.
Speaker A:It's that the Chishon was a meditative tool.
Speaker A:The gemstones, the way that it looked, it would arouse.
Speaker A:It would bring the prophet into.
Speaker A:Like, this would be an amazing feng shui lahavdil.
Speaker A:Like, the design of the stones were such that it would align the mind of the prophet.
Speaker A:It was like a meditative technique, like a tool that would align the mind of the prophet using the colors and the nature of each of the stones.
Speaker A:That would arouse in the mind of the prophet the message.
Speaker A:There's another sheeta, which is fascinating, Ibn Ezra and others, that the Urim Vitumim was basically like an astral space board that the urvitum would open up.
Speaker A:And it'd be like a chess set.
Speaker A:And they would be able to understand how the galaxies work.
Speaker A:And they would get messages sort of like.
Speaker A:It would like, open up like this as like an astral communication device.
Speaker A:Where do they get all those stones?
Speaker A:They had to get them.
Speaker A:They had big stories about the yashpa, the urmatum.
Speaker A:Yeah.
Speaker A:What was it?
Speaker A:What was like this was to.
Speaker A:No, its purpose was to be behind the plate.
Speaker A:Yes.
Speaker A:That's what it does.
Speaker A:There's a discussion what it is.
Speaker A:What.
Speaker A:What are these Urvitum?
Speaker A:It went through three sheetas.
Speaker A:And then the Gemara talks about it.
Speaker A:And then the Rishonim talk about what's really going on.
Speaker A:What are these Ur vitumim?
Speaker A:So in the bracha.
Speaker A:So there's a lot of discussion.
Speaker A:But one thing about the Ur Vitum, it was a prophetic power which is all about Hanukkah, about Eit, about going above this world, about Going and seeing the system and understanding that even in the system of 7 is 8.
Speaker A:Only the Kohenadol queried because it went behind the chishan, which is one of the shmoine begodim in the koen Godl.
Speaker A:How many the godlim did a regular Cohen have is that they teach the kids in Cheder?
Speaker A:4.
Speaker A:How many did the Coyen Godl have?
Speaker A:8.
Speaker A:The visual for?
Speaker A:And we're all like cheder boys, you know, we're trying to learn.
Speaker A:We're making our way back.
Speaker A:So it says like this that the urim vitumim will be for the man of chesed.
Speaker A:The man of chesed is the coin Godl.
Speaker A:The coin is attached to the world of chesed, attached to the world of kindness, of giving.
Speaker A:So tumechev'urecha Also the words themselves are indicative.
Speaker A:Tumecha means like.
Speaker A:Ta means perfect.
Speaker A:And urecha is the word or perfect light.
Speaker A:This perfect, or so rabnachen is now darshaning this, that through hasadim, through the power of what we call halacha.
Speaker A:Why is halacha chesed?
Speaker A:Because we're birthing halacha into the world which we spoke about a lot about birth in this Torah, that we're birthing halachah into the world which is guiding us how to live.
Speaker A:It's interesting.
Speaker A:It says, ayn ben Chayrin Elamisha oisig bat Torah.
Speaker A:There's nobody more free than somebody who learns Torah.
Speaker A:So usually you think like.
Speaker A:What do you mean?
Speaker A:Like, don't.
Speaker A:Aren't you, like, stuck?
Speaker A:Like, I'm free.
Speaker A:I could do anything I want.
Speaker A:No, you're the slave.
Speaker A:What do you mean?
Speaker A:Like, I could drive on Shabbos, whatever.
Speaker A:No, you're the slave.
Speaker A:You can't not drive on Shabbos.
Speaker A:You're a slave to your yetzer hara.
Speaker A:I can decide not to drive on Shabbos.
Speaker A:I'm a free man.
Speaker A:I've activated my free will.
Speaker A:You're a slave to the whims of your yetzer hara.
Speaker A:You can't not drive on Shabbos.
Speaker A:I learned that the only free will we have in this world is between good and evil.
Speaker A:Yes, that is free will.
Speaker A:It's not vanilla and chocolate ice cream.
Speaker A:I thought we were born evil.
Speaker A:And to the explorer, yes, har is evil.
Speaker A:And you can only choose.
Speaker A:You have a neshama, Daniel.
Speaker A:You have a neshama.
Speaker A:Even the Shema is pulling you to good.
Speaker A:Yeah, Ram, when you were saying about the slave to eatzahara, are you talking about a Jew or Talking about every single person has free will.
Speaker A:Right.
Speaker A:For Goy.
Speaker A:Are they supposed to battle the Tzara?
Speaker A:Yes.
Speaker A:They don't know about her.
Speaker A:Of course they have seven mitzvahs, but seven laws for all of humanity to make the world a better place.
Speaker A:And therefore, one of them is not stealing.
Speaker A:That's a biblical law for humanity.
Speaker A:And therefore, if somebody has this taiva to steal somewhere in Tokyo or wherever, and that person overcomes that desire to steal, he's a righteous human being.
Speaker A:Or if he has a desire to bow down to some idol, this is very important.
Speaker A:Talking about nations around the world.
Speaker A:And he overcomes that and he comes to the acknowledgment of God is one.
Speaker A:So he is becoming righteous through his free will.
Speaker A:Yeah.
Speaker A:If the Torah is for human benefit, it makes.
Speaker A:Yes.
Speaker A:And it's a guidebook.
Speaker A:It makes people greater people.
Speaker A:Should non Jews follow the Torah, you should follow the seven Noahide laws.
Speaker A:Yes, absolutely.
Speaker A:And we have a job to help teach that.
Speaker A:No, but it was only given on the 613.
Speaker A:It was offered to all of humanity.
Speaker A:The Jewish people were the ones that said, NASA v'nishma.
Speaker A:We want the entire package.
Speaker A:Which is more responsibility.
Speaker A:It's a lot more responsibility.
Speaker A:Anybody who wants to join the Jewish people is welcome.
Speaker A:Is that what converts are so like?
Speaker A:They're so amazing.
Speaker A:The convert is we hold in the highest regard.
Speaker A:The highest regard.
Speaker A:King David comes from Ruth, maybe the greatest convert of all time.
Speaker A:Converts are amazing.
Speaker A:Gemara says that converts make people that were born Jewish sometimes not look so great.
Speaker A:Because converts are really serious about it, because they chose it big time.
Speaker A:We're born into it.
Speaker A:So it's like, okay, you know, like sometimes it's like, not.
Speaker A:You're not as fired up.
Speaker A:That's why many times Bali Chuva and converts are very similar because Bali Chuva are all flaming and they're like, actually into davening and really into mitzvahs and what do you know?
Speaker A:So we're helping each other.
Speaker A:We're all helping each other.
Speaker A:Yeah.
Speaker A:When you say converts, harder in a way, because they chose to be Jewish.
Speaker A:So now when they sit, like they're really choosing to do it, they're not like, just like, lying to such.
Speaker A:They don't know.
Speaker A:Now that they know they did it, they're judged at a very high level because they're choosing it.
Speaker A:But all of us, our souls chose it at Mount Sinai.
Speaker A:And if we could know better, we're also going to be judged.
Speaker A:So the halakha that we're bringing to the world.
Speaker A:This halakha, the blessing of the halacha that we're bringing to the world, that's chesed.
Speaker A:Oh, so back to us.
Speaker A:So what does it mean that chesed is Halacha is because when you're somebody who learns Torah and you know what God wants, in every situation, you're a free man.
Speaker A:You know how to overcome your base desires.
Speaker A:You know how to act.
Speaker A:In every situation, you become a free man.
Speaker A:That's chesed.
Speaker A:Let's say something's happening on Shabbos.
Speaker A:You're like, oh, I don't know.
Speaker A:Can we put the chillant pot back in?
Speaker A:You want one of these, like, you know, bucher Friday night chulent things?
Speaker A:You know what I'm saying?
Speaker A:That Friday night bachar chulent, that they want to raid the chillant Friday night.
Speaker A:So it's really for the day.
Speaker A:It's already cooked.
Speaker A:Let's say, isn't this basha called sarka?
Speaker A:But you want to take it off?
Speaker A:You want to serve it up?
Speaker A:Can I put it back in?
Speaker A:I was like, oh, bro, I don't know.
Speaker A:I don't know.
Speaker A:So imagine the Rosh yeshiva was just at that moment walking in front of your house.
Speaker A:Does the Rashiva know if you could do it?
Speaker A:Oh, yeah.
Speaker A:The Rashiva became like a man of chesed.
Speaker A:Because he's guiding you.
Speaker A:This is the will of God.
Speaker A:Right now.
Speaker A:Can you put the chillin back into the chillan container?
Speaker A:I mean, the.
Speaker A:The metal container, which is a heat source.
Speaker A:Can I put it back on Shabbos?
Speaker A:So the Rashiv is now he's spreading chesed.
Speaker A:He's a free man.
Speaker A:He knows exactly what to do in every situation.
Speaker A:That's chesed.
Speaker A:That's a good gift.
Speaker A:When a person doesn't know what to do, he doesn't know halacha.
Speaker A:He's like, he's stuck.
Speaker A:He's like, I need an infusion of chesed.
Speaker A:I want to move forward with the will of God.
Speaker A:So the more halakha you know, the more free you are.
Speaker A:I'm always living with G D in every situation.
Speaker A:So tumecha ve'urecha that the koyin, the person of chesed, he's spreading a light.
Speaker A:That's called light.
Speaker A:When you know what to do, it's like your path is lit up.
Speaker A:You know how to navigate the darkness.
Speaker A:That's halakha.
Speaker A:That's halicha.
Speaker A:I know what to do when the person doesn't know halacha.
Speaker A:You can become very stuck when you know halacha.
Speaker A:There's Light.
Speaker A:I know what to do.
Speaker A:How do we know what to do?
Speaker A:Halacha.
Speaker A:And halacha, we said, is also coming from many opinions and distilling it into the aftersa Pashat into one direction forward.
Speaker A:Bechin is tumecha ve'urecha because tumecha tam means enmis.
Speaker A:Yaakov.
Speaker A:Ishtam means perfect, means emes.
Speaker A:That emes brings urecha, which is light.
Speaker A:This is the light of Hanukkah, is the tumeche ve urecha.
Speaker A:That's what the urvatum are.
Speaker A:They're lighting up the way.
Speaker A:They're guiding us how to move through this world.
Speaker A:And this is the oil of the Hanukkah candles, which is the source of the light.
Speaker A:There's no light without the fuel source.
Speaker A:You need the fuel source to bring the light.
Speaker A:Shobachin is or ha emes.
Speaker A:This is the light of truth.
Speaker A:Bechin is shalach orcha va amitra.
Speaker A:Send your light.
Speaker A:Your truth and your light are all one thing.
Speaker A:Now, where do you put the Hanukkah candles?
Speaker A:Where do the Hanukkah candles go?
Speaker A:They go samukh le Pesach.
Speaker A:They go beside the pesach.
Speaker A:What does it mean?
Speaker A:They go?
Speaker A:So Pesach means the entry point of your door, right?
Speaker A:Pesach.
Speaker A:So Pesach also has another meaning.
Speaker A:They go near your pesach.
Speaker A:This is also called the pesach.
Speaker A:They go by your mouth.
Speaker A:Big pickup.
Speaker A:We're just talking about Yaakov, the man of Emes.
Speaker A:They go by your mouth.
Speaker A:That's the pesach.
Speaker A:So when we said that the Chanukah candles go by the Pesach, it means that the light of truth is by the pesach.
Speaker A:It means it goes that your mouth is the pesach.
Speaker A:That Chaza were hinting to us.
Speaker A:They didn't just mean put your Hanukkah candles by the door.
Speaker A:They meant the light of Hanukkah should be by the pesach of your mouth.
Speaker A:This is called a pesach, is your mouth, the opening of your mouth.
Speaker A:And this is what we said, is that the three names of truth, Kel Elokim, Havayah, are going to shine their truth and light up the four chelke.
Speaker A:Adibur ki'emes, mer b'haadibur bechinas, psach devarecha yoir, that the entrance of your words should all shine.
Speaker A:That when you speak, it should be illuminating speech, that it lights somebody up.
Speaker A:When you speak to somebody, every encounter you have with somebody, you want that they Feel like, lit up from the end of the.
Speaker A:You know, at the end of the conversation, they should leave, like, wow, that was an illuminating conversation.
Speaker A:As opposed to, like, what was that?
Speaker A:That's why Hashem gave us two gates, our mouth.
Speaker A:This is powerful.
Speaker A:Words are powerful.
Speaker A:Very powerful.
Speaker A:And on a very simple level, think to yourself, am I leaving this conversation?
Speaker A:I mean, any conversation, you're making a coffee down in the coffee nook, you're doing anything, you bump into somebody, you just.
Speaker A:Oh, you run into somebody two seconds outside the base measures.
Speaker A:You see somebody on the way to work, and you give them a few words.
Speaker A:You want to decide the words you're using, that they feel, that was illuminating.
Speaker A:That.
Speaker A:That was like a pot that lit me up based on that conversation.
Speaker A:And the way to do that is they have words of truth, dibura Emes.
Speaker A:And it's interesting, the Gemara says that you should always end the conversation with a dvar halacha.
Speaker A:Did you know that?
Speaker A:Because when you run into somebody, you should end the.
Speaker A:Let's say, oh, I haven't seen.
Speaker A:You see somebody old study.
Speaker A:Oh, wow.
Speaker A:How are the kids?
Speaker A:How's this?
Speaker A:How's work going?
Speaker A:How are the stocks?
Speaker A:What's happening?
Speaker A:You know, how's the new place?
Speaker A:Great.
Speaker A:Okay.
Speaker A:And then you should end with the halakha.
Speaker A:That's what it says.
Speaker A:It says you should end with the halacha.
Speaker A:The gemara says that you should end your words with a halacha.
Speaker A:So based on everything we're saying, it's nifla, because, number one, they'll remember the conversation, the toyf.
Speaker A:Because you gave them, like, a piece of advice, piece of halacha.
Speaker A:But we're saying now the halacha is something which illuminates, is that when you end with a halacha, it's like you're giving them this little.
Speaker A:This lamp.
Speaker A:You're lighting their lamp, and you're lighting them up for the journey.
Speaker A:Anything that's a halacha.
Speaker A:Yeah.
Speaker A:So it is halacha to end every conversation with halacha.
Speaker A:Sometimes I've had people say that.
Speaker A:Oh, you should know there's a halacha to end every conversation with the halacha.
Speaker A:Okay.
Speaker A:Shkaya, shkaya.
Speaker A:I was like, oh, that is a halacha.
Speaker A:Okay, Shkoya.
Speaker A:Thank you.
Speaker A:Thank you.
Speaker A:Does it come in the mishnah Burah?
Speaker A:Not sure if it's in the mishnabura, but it still counts.
Speaker A:Yeah, and likely it is.
Speaker A:We can get that information asap.
Speaker A:If the rosh has.
Speaker A:Shiva was sitting Here he would tell you if it's in the Mishnah.
Speaker A:I mean, he could tell you Mamish with absolute certainty.
Speaker A:For him to leave it out, right?
Speaker A:The Mishapura wasn't his job just to go through the Gemara.
Speaker A:His job was he went through all of Orocheim, Shulchan, Arach, and then so likely it's there, likely it's in there.
Speaker A:Vaazay.
Speaker A:Now, once the ore of truth shines into your speech, in other words, that you are shining through all the multiplicity of the pulis mishtanis, the echada poshet nimsha, chasimcha shel shabbos lesheshas yemeacho.
Speaker A:Then you bring the happiness of Shabbos kodesh, which is the unity consciousness of Shabbos.
Speaker A:Then ata echad v'shemcha echad mikam cha yisro goyacha b'art.
Speaker A:You bring that unity and you start spreading it into the week, and you're not lost in the six days of the week anymore.
Speaker A:And you can actually move into the world of the second system that we talked about, the system of miracles, the ali, the lashona, kaedeshu, shlema, saadibur, and using lashon hakodesh.
Speaker A:And that's how we mentioned the Elia Rabba and others Mishnabur, that people would only speak Hebrew.
Speaker A:Some people on Shabbos, I don't mean modern Hebrew, I mean real Hebrew, biblical Hebrew.
Speaker A:And this is what Chanukah is.
Speaker A:Chanukah is chanu kaf hei chanu.
Speaker A:They rested on the 25th.
Speaker A:The simple meaning of Hanukkah is that the Jewish people, after the war, the Greek, Syrian empire and their elephants and their modern warfare technology and a bunch of yeshiva guys and kohanim, gadolim, kohanim with some kitchen forks that took everything out.
Speaker A:They rested on the 25th of Kislev on the first day of Hanukkah.
Speaker A:Now, chanu kafeh is a bechin of Shabbos.
Speaker A:Chanu is like Shabbos chanu.
Speaker A:They rested at Shabbos vos Shabbos, which is naicha shabboy mekusher lashana koi.
Speaker A:The shubachin is koi.
Speaker A:So chanu, which is Shabbos is when you're activating koy.
Speaker A:And what's koy?
Speaker A:Remember we said koy soymar, that when the kohanim are giving their bracha, Remember we learned the halacha, that there's certain things that can only be said in Hebrew.
Speaker A:What are Some of the things that can only be said in Hebrew.
Speaker A:The blessing of the kohanim.
Speaker A:A Cohen has to say it in Hebrew.
Speaker A:He can't say, you should be blessed by Hashem and he will guard your wealth from all of the listim and the pirates.
Speaker A:Amen.
Speaker A:You can't do that.
Speaker A:Pardon?
Speaker A:Has to be in lash and kodesh.
Speaker A:So chanu, which is Shabbos ka koi is when the Torah says koi that this is how you have to bless the Jewish people.
Speaker A:It says koi in lush and kodesh.
Speaker A:So chanu ka is koi like this.
Speaker A:Chanu lashan kodesh.
Speaker A:So shab is lash and kodesh?
Speaker A:Yes.
Speaker A:We don't know the lashon ha kodesh.
Speaker A:We do.
Speaker A:The Torah says it.
Speaker A:That is the will of today in Shaharith.
Speaker A:Oh, Kohanim.
Speaker A:We're going to have.
Speaker A:We're going to have some hearsed energy flying through the.
Speaker A:Unless you'd have mamish.
Speaker A:We're poised and ready to receive that biblical blessing from the Koyim.
Speaker A:Nifl shuhu bekhinas.
Speaker A:And so you want to hang around Kohanim on chanukhe, on Hanukkah, it's all about the kohanim koi.
Speaker A:Sevarachuidish Kanila elisheva.
Speaker A:Vas simcha shel shabbos meir lesheshu sime achol.
Speaker A:And then the happiness and the simcha and the unity of Shabbos starts spreading into the days of the week.
Speaker A:Shechem gam kein bechinis Chanukah.
Speaker A:It's interesting that Hanukkah is also hinted to in the days of the week, because Hanukkah is like just.
Speaker A:Even the whole holiday is like, it's workdays.
Speaker A:It's not an ISRA malacha.
Speaker A:People, People go to work, they come home early, light the candles.
Speaker A:So you're shining the light of Shabbos Kodesh through the shining the light of Shabbos using lash and kodesh into the days of the week of Hanukkah.
Speaker A:Bechinis chanoch.
Speaker A:This is the Bechina of Chanoich.
Speaker A:So the Torah says that Chanoich was a big tzadik and says that Chanukh walked with God.
Speaker A:How do they translate it?
Speaker A:Enoch.
Speaker A:Really?
Speaker A:Is it Enoch?
Speaker A:Really Enoch?
Speaker A:So we say Chanok.
Speaker A:Hanuk is also washing Chanukah, right?
Speaker A:Listen, look at his name.
Speaker A:Chanukh.
Speaker A:It's the letters of Hanukkah.
Speaker A:So Chanuich became an angel.
Speaker A:He became matat.
Speaker A:He was a human Being that became an angel, he was the sarapan.
Speaker A:He's the one that's up there guarding the gates.
Speaker A:How do you become an angel?
Speaker A:Are you reaching those levels?
Speaker A:Yeah, he reached those levels.
Speaker A:He transformed into an angel, and he's in charge of the days of the week.
Speaker A:Though even Moshe Benu didn't reach the level.
Speaker A:So who said that?
Speaker A:That's the highest level.
Speaker A:There's levels.
Speaker A:There's levels of this.
Speaker A:There's lots to do here in this one.
Speaker A:So there is a dargah of becoming an angel, and Chanoch became Matat.
Speaker A:And Matat, we said, is an evid.
Speaker A:An evid is the relationship of the way we have with Hashem during the week.
Speaker A:But on Shabbos, we become a Ben, become a son to Hashem.
Speaker A:But you want to bring the power of the Ben into the weak.
Speaker A:You want to shine the light of Shabbos Kodesh into the weak.
Speaker A:Because Matat has certain rules.
Speaker A:Like we said, he holds the gates closed, but once the tattah comes out, Shabaz Qodesh, he just opens up the gates, he moves mitat aside, and then all the tefillahs and all the mitzvahs just stream in.
Speaker A:That's a Ben.
Speaker A:A Ben comes in a few weeks ago.
Speaker A:We spoke about it also by ravnasin@2:15 Sheshul Tanusa B'yeme'ahol that Matat has a power during the days of the week.
Speaker A:Oh, and look at this.
Speaker A:Everything we're talking about now is hinted to in this week's Parasha vayehimi keit shena sein yamin.
Speaker A:And it was at the end of.
Speaker A:Fascinating.
Speaker A:Two years of days.
Speaker A:Shin asayim yomim.
Speaker A:Two years of days.
Speaker A:It was at the end of two years of days.
Speaker A:Shinnasayim Yomim.
Speaker A:Ever thought about this posse, right?
Speaker A:And Pharaoh is having dreams.
Speaker A:The dreams of the cows, the dreams of the ears of grain.
Speaker A:Ears of grain.
Speaker A:Thank you.
Speaker A:Those fatty, plump ears and those sickly wind.
Speaker A:Scorched.
Speaker A:Scorched grains.
Speaker A:And then Yosef is interpreting it and saying the sight of what's really going on.
Speaker A:And in one second we said that Yosef at Tzadik went from the lowest bore, the lowest, lowest place.
Speaker A:And in one second, he gets a fresh fade.
Speaker A:He's all iced out, new digs and is standing in front of Parei.
Speaker A:And moments later, he becomes essentially the most powerful person in the world.
Speaker A:So what does it mean?
Speaker A:Vayihi mikeitzen o saim Yom mikeitz hainu sof.
Speaker A:The End.
Speaker A:So let's go through this.
Speaker A:And it was at the end.
Speaker A:Miketes.
Speaker A:Also, the word vayihi is interesting.
Speaker A:Miketz at the end.
Speaker A:What's the end?
Speaker A:The end means halacha.
Speaker A:Halachah is the end of the entire process of Torah.
Speaker A:The entire process of Torah learning is to get to halacha.
Speaker A:That's why it's a very important thing that when you learn, you should learn what's called aliba de hilchusa.
Speaker A:Even though in yeshivas they're not always so, you know, they're like sugyas.
Speaker A:You know what I'm saying?
Speaker A:But if somebody asked you, like, so, nu, what's the halacha?
Speaker A:What's the halacha?
Speaker A:You're learning a sugya devashem and rab Yehuda.
Speaker A:So, nu, what's the halacha?
Speaker A:I don't know.
Speaker A:Like rashi the ran to Yusuf.
Speaker A:Like what?
Speaker A:Suya, are you guys holding it?
Speaker A:Where's the first man holding?
Speaker A:We just started the suga Yah.
Speaker A:Okay, fine.
Speaker A:That's a big surya.
Speaker A:What's the halach?
Speaker A:So yeshiva guys got to know, what's the halacha?
Speaker A:Whenever the lalva reb is around.
Speaker A:So.
Speaker A:And he's speaking to the chassidim.
Speaker A:So he's like, no, you know, where's the oilam holding?
Speaker A:And then he'll like, and what's the halacha?
Speaker A:And they're like, oh, they could say all the svaras, all the rishonim, all the, you know, like, no, no, rebbe.
Speaker A:Like that.
Speaker A:And it's like, is it azeh?
Speaker A:Is it azay?
Speaker A:He's like, what's the halacha?
Speaker A:Like?
Speaker A:Very nice.
Speaker A:Don't be so yeshivish.
Speaker A:What's the halacha?
Speaker A:The sof is the halacha.
Speaker A:What's the halacha?
Speaker A:He didn't open up the tur shulchan arach noi sekel.
Speaker A:Yeah, Vazak the mishnah bur the end.
Speaker A:The sof is getting to halakha.
Speaker A:How do we paskin?
Speaker A:How do we act?
Speaker A:Yes, Yosef.
Speaker A:So would you say that the sofa.
Speaker A:The end is halachah?
Speaker A:When you said, like before, that all Torah studies just to get to halacha?
Speaker A:Because this isn't halacha's.
Speaker A:So for end, just to connect to hashem.
Speaker A:Like, wouldn't you say, like, all Torah study halachet.
Speaker A:Yeah, it's all to get to the halacha.
Speaker A:The halicha, which is the kallah halakh, is the same letters as kallah.
Speaker A:The Bride.
Speaker A:How do we know who to follow?
Speaker A:There's so many of these.
Speaker A:That's called going from the into the aktus haposhit.
Speaker A:Exactly.
Speaker A:Distilling down in paskining, you got to take shoulders to learn how to paskin.
Speaker A:Really?
Speaker A:Every one of you.
Speaker A:Like, they have an old Yiddisha joke.
Speaker A:Every single Jew has to be a rabbi or somebody who drives his rabbi crazy.
Speaker A:I don't care.
Speaker A:You could be some stock guy if you want, but if you're not holding in the sugya, you can't drag your rabbi.
Speaker A:He says some Torah and you don't have enough information to drive him crazy and ask him.
Speaker A:Caches, don't be an Amma Aretz.
Speaker A:I don't mind if you.
Speaker A:We love people who go to work.
Speaker A:But don't play games.
Speaker A:You got to be holding.
Speaker A:They say you got to be holding in halacha.
Speaker A:You have to be holding in the shas every.
Speaker A:It's got to be holding.
Speaker A:Everything.
Speaker A:Okay?
Speaker A:Either you'll be the rabbi or you'll be the one that Mamish asks some crazy caches and tries to slug him up.
Speaker A:What's the difference between Shulchan Aruch and Mishnah Baruch?
Speaker A:Shulchan Aruch is earlier is the beginning of the distillation of halacha coming from the Beit yosef, the Turbeit yosef.
Speaker A:Shulchan Aruch is even more concise.
Speaker A:And then the taz and the shach and the bash and getting into the Mishnah bur is now paskening through all of those halachos.
Speaker A:But then you have to pasken whatever Moishe finds it and says something different than the Mishnah bera.
Speaker A:What if the Rashiva says something different than the Mishtuva?
Speaker A:Rashiva is also an akhram.
Speaker A:Oh, yeah.
Speaker A:Really?
Speaker A:Yeah.
Speaker A:You can be halachor.
Speaker A:You can't.
Speaker A:You can't go against rishonim if nobody says like you.
Speaker A:But if you have Rishon and you have learned the sugya, we don't tell this to guys 5 minutes in taish Hatira, but get involved.
Speaker A:You got to take shoulders.
Speaker A:You have to be the posseq for your house for sure.
Speaker A:And there's many reasons for that.
Speaker A:There's many reasons for that.
Speaker A:So at the end, vayihi mikeitzhona sayin Yomim at the end, miket is soif, which is halakha, which we said is the Shashum avolam haba.
Speaker A:That's the real end.
Speaker A:The real end of this journey.
Speaker A:Is we're all going to Olam Haba.
Speaker A:This is just the pruse door before the track room.
Speaker A:This is just the lobby going into the banquet halls.
Speaker A:And there's banquet halls, lifnimmi banquet halls.
Speaker A:There's deeper and deeper palaces that we're going to be going into.
Speaker A:It says that a tzadik has shy oy lammas that a tzadik inherits.
Speaker A:Shai is a Hebrew word for like a present, a gift.
Speaker A:And it says that atzadik inherits yesh.
Speaker A:Yesh, yesh.
Speaker A:He has shay Yeshua.
Speaker A:It says that he inherits 310 universes, which means whatever you think is going on by Hubble, what the tzadik inherits for the world to come.
Speaker A:So whatever that is is only in the physical realm.
Speaker A:The tzadik inherits whatever you think is going on and more times 310 for every tzadik inherits universes.
Speaker A:And every masekhtah you learn is another universe.
Speaker A:And the sugya is within those mesekhtas.
Speaker A:And how many masekhtahs are there?
Speaker A:36.
Speaker A:How many candles on Chanukh do we light?
Speaker A:36.
Speaker A:Every single day, you're lighting up another masekhtah and you're lighting up.
Speaker A:There were certain tzadikim that every single day they would go through those masekhtahs in Shas.
Speaker A:On the first day of Hanuk, they would learn one mesech, the brochos.
Speaker A:On the second day of Hanukkah, they would go to Shabbos, Erevim, and so on and so forth.
Speaker A:The last day they learned eight mesechtas in the Zoez Hanukkah at least maybe learn like a mishnah from everyone the first day of Hanukkah, learn a little bit of brachas.
Speaker A:Second day, learn some Shabbos erevim that you're touching the lamed of meseftas.
Speaker A:That's the lamed of tzadikim of every generation.
Speaker A:They're teaching us the soyd of all the lamed meseftas.
Speaker A:So what did we see in summary?
Speaker A:Today we said B'siyat, B'shemayah, etchanuk is all about Yomei Hayda and halacha and distilling God's will into that halacha.
Speaker A:And we said, this is the power of the Urim vitumim.
Speaker A:The Urim vitummim lighting up the prophetic vision and the Urim vitumim.
Speaker A:Urim means or.
Speaker A:And tumim means enness.
Speaker A:His tam is Yaakov ishtam yoshev'oy hallam.
Speaker A:He's sitting in the tents of Torah learning and davening.
Speaker A:That's the emes, that's the kel elokim.
Speaker A:Havaya is davening, is Torah is shidduchim.
Speaker A:And we're lighting up this or this ore of halacha of guiding us through this world.
Speaker A:And that's Hanukkah.
Speaker A:We said Hanukkah's hanu coffee.
Speaker A:Chanu is shabbos kaydish kaf hei is lashan kaydish.
Speaker A:And we're lighting up that energy into the days of the week, into the pu'ulu mishtanos, that we're not fooled anymore by the six days of this world.
Speaker A:And that's the world of matat, of chanuich, which is also Hanukkah is that Hanukkah is lighting up even the mundane.
Speaker A:That you realize that everything is a miracle.
Speaker A:It's just two different systems, but it's all from the one.
Speaker A:It's all from yer hashem.
Speaker A:And we said this is the beginning of vayihi mikeichet shonasayin yomim, that at the end the keitz, which is halacha, that's the end of the journey, which is shashua olam haba that there's going to be what's called shina saim yom we're going to have to see.
Speaker A:Tomorrow we should be zoich hamamish to light up our souls with this light of Hanukkah, with the Lamb of Av tzadikim, the lambsechtos.
Speaker A:We're going to inherit 310 universes.
Speaker A:And when you inherit these universes, you're going to be able to visit people.
Speaker A:Imagine going to the Benish Chai's 310 universes of tyre, of Sayyidas at Torah, of coming to the world of Rashi, of the Ramban, of going and sitting by the Ramban in Shemayim and learning his Torah, going to sit by Rabbeinu Rab Nachman, to sit in Rab Nachman's 310 universes.
Speaker A:And you get access cards to those universes if you know their Torahs.
Speaker A:It's like they open up the little peephole and they're like, what's the code?
Speaker A:And you're like, tinyana beis.
Speaker A:And I'm holding.
Speaker A:I'm like, come on in.
Speaker A:Welcome that this bisiyat, the Shema is the halachas, the halichas, the Hakala is getting to the kallah.
Speaker A:The kala means all the energy of Kucha Brihu is being mashpia coming into nukvah is being mashpia into the kallah and building the shechina Hakadosha building her up once again.
Speaker A:This is bringing the shechina back.
Speaker A:Kumi me that the shechina should get up from her dust should be reinvigorated.
Speaker A:Matat is the shechina that we're reinvigorating.
Speaker A:That matat should be able to be invigorated.
Speaker A:The light of Shabbos Kodesh that the or of Shabbos Kodesh.
Speaker A:And this is the Yaakov vinuz, the base Yaakov eish and Beis yosef lehava that that spark and that ore should shine forth with the koach of David Malchemashicha we should be zoich ha Mamish that this Hanukkah were lighting up all the days of the week that we're shining the Akhtas apashet and pulus mishtanes shbizoich ha mamish to the ore of Hanukkah to have chanu kaf hei to have koi Sevarachu to be connected to that or of lash and Kodesh to the or of Mashiach Mamish that we should see the two Mashiach Mashiach ben yos Mashim and David come together once again to the koich of the dreidel.
Speaker A:We should be zoich ha mamish to the Goishna to all the geval the gekkoyach of Hashem melech hashem melech hashem yimloich and we should be zoich hazayin Mamish that hashem yimloych le oy lom void once and for all la.
