Letters and Their Spiritual Significance
3rd shiur - R' Shmuel Tabak Likutei Moharan Torah 61.
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Transcript
Okay, you said the Odom is holding, right?
Speaker A:Okay, so let's start wrapping for the Gargallum.
Speaker A:Yeah, so I'm just going to start a little bit from the piece before and then we'll get to the Gargallum, hopefully.
Speaker A:Valid day.
Speaker A:Zeh goes on the garage as he saw state the shlo is the one that brings it, but he brings the b' shem chazal.
Speaker A:Not clear exactly where the chazal is, but stars a chazal.
Speaker A:Osius machimais.
Speaker A:So just like there's an idea.
Speaker A:Osius machimais.
Speaker A:He's shelling that su to the sugya of that Gemara.
Speaker A:Says in Barabasra that avirodis shal machim.
Speaker A:And he's saying that it's one Indian that was in the free digest.
Speaker A:So this sounds also like a murder, sounds like a riddle, like what's going on over adkadekach.
Speaker A:He's saying that the tsugishtalt, these two things, that the way the person is stroking the pen and the way he's moving it, that's something that has a real effect and that's something that has a real chiyus.
Speaker A:And Atkadikachet has a real Chiyus that gives a erech to the Osiris based on that.
Speaker A:So what does that mean?
Speaker A:How do we understand Avirida yisrael machina avir dar' a' yitzra so damal.
Speaker A:We would say Amal.
Speaker A:We would say that Amal.
Speaker A:We would say that at Yisroel is a muradiga kodesh.
Speaker A:Take a place.
Speaker A:What's the normal Havana?
Speaker A:How we don't.
Speaker A:We don't send such a thing.
Speaker A:At Yisroel is mikudashes, mikola arotes, and Mikudesh Yisroel is mikola erotis.
Speaker A:So when you're in a place that's mikudesh, mikola arotes.
Speaker A:So there's something there that you get.
Speaker A:There's something there that you get.
Speaker A:Why?
Speaker A:Because the eretz is mekodesh, Eretz is mekuddish.
Speaker A:So that environment, that avira, is something that you can get from the whole piece, the whole shtickl that he's talking about in the last couple of shtickach over here is all coming to say that imamish works the opposite.
Speaker A:It works the other way around.
Speaker A:That means Eret Yisroel, the tchuna of Et Yisroel, the nekuda et Yisroel etzero is called Eret Canaan in Shvaram state that Canaan is in loshon of Achno means Eret Yisroel.
Speaker A:The whole matias of Eret Yisroel is Eretz state.
Speaker A:Eretz is.
Speaker A:So the Eretz, that's mufheris, that's the spitz Smith is the most rotzalah's return koine.
Speaker A:So that's.
Speaker A:It's the most bachnor.
Speaker A:So that's mamishwet.
Speaker A:That is what emunah sekhome means.
Speaker A:When he's talking in the beginning, the beginning of the whole shtickle, he's talking about Amun.
Speaker A:And then he goes from there into Osius, and he talks about Bing Magarish, the Yid Melad Muslim, and he talks about being masmacharyabi shayna, being when the rosh is machti e sadiq, all of that.
Speaker A:It's one Indian, he's coming to be masbir.
Speaker A:That there's a mashpia and there's a macabre.
Speaker A:And the way the mashpia gives over to the macabre is only one way.
Speaker A:There's one way is by the maqabal being bachno.
Speaker A:In other words, somebody bringing out the Eretz Yisroel in themselves, the nakud of Eretz Canaan in themselves, which means they put themselves aside and the macabre was being given to them.
Speaker A:And to the extent that the macabre, to the extent that they go into that akhnaw, that's how the macabre, and to the extent that they only have it halfway or a little bit, it becomes fragmented.
Speaker A:So that's called what he calls over here, that's atziros.
Speaker A:That's right.
Speaker A:So that means kumtechos that in Eret Yisroel, it's not because Eret Yisroel is kaddish.
Speaker A:So therefore the aver is keelu mushpa from the fact that EZ Yisroel is kaddish.
Speaker A:And then when we go into Eretz Yisrael, we get from the aver, because the aver gets from the Eretz.
Speaker A:It's the exact opposite.
Speaker A:The Eretz is something that it has a tchuna in it.
Speaker A:It's a very deep concept.
Speaker A:But that's what he's saying.
Speaker A:It has a tkuna in it that it's completely bibital.
Speaker A:And b'tl means that it picks up and it completely absorbs the avir in it.
Speaker A:What's the avir that's in it?
Speaker A:The avir that's in it is the ketusha of ashoa's hashchhina that the ebishta masha, it's the mokim kalayomim, it's the mockum of ENI hashem alikehab mereish hashanah vadachoshana.
Speaker A:So that is something that's in the avir.
Speaker A:And the reason why that aver is being held and the reason why that aver is being solidified as the natural state of this mokam, as the natural khuna of this makam, is because Eret Yisroel has this maila of emunah.
Speaker A:The Rebbe brings in many, many Torahs that the Eret Yisroel is called.
Speaker A:He brings the posse.
Speaker A:That means the ultimate eretz is that you shtel zach eretz in an oifen where what you're doing is you're bringing up, you're developing, you're developing the amuna that there is in that.
Speaker A:And therefore you can macabre everything.
Speaker A:All the shafa that's it, that's available to be able to make Kabul from there and the shpitz.
Speaker A:The biggest ribu yashef and the biggest ribuy of gili elikos in the world is an Eretz Yisroel.
Speaker A:So therefore the aver is like that.
Speaker A:And the reason why that aver is something that we could have, we could get affected and we could grow from that is because we follow in the way of Eretz Yisroel, just like ET Yisroel.
Speaker A:What's the reason why Yitzchir has that avi?
Speaker A:Why does etisol have that avraham?
Speaker A:Why doesn't any other country have that Avraham?
Speaker A:Because et Yisroel is etisha.
Speaker A:Etishe shol is re e' ei emuna.
Speaker A:Etishol has emunas chachamim, so to speak.
Speaker A:Eretisol itself has a munu shechamim.
Speaker A:It has a munu of the chochma that's being given.
Speaker A:And therefore the khalador be et Yisroel.
Speaker A:The mailo bing dor be et Yisroel.
Speaker A:That he's zoichat avir eretisrol machkim is because he's following.
Speaker A:He's being Eret Yisroel.
Speaker A:Dig, he's behaving Eret Yisroel, when you behave eret yroldig, what happens?
Speaker A:The same thing that happens to et Yisroel happens to you.
Speaker A:That's what abirz machke means.
Speaker A:And that's the same nakuda of Osius.
Speaker A:He's saying that if osi is have, what is a ois?
Speaker A:A os is something that's a total daimum.
Speaker A:It's a total daimon.
Speaker A:Just like Eretz is a total daimon.
Speaker A:What's eretz?
Speaker A:Eretz is a daimon.
Speaker A:It's complete.
Speaker A:It's natul chayos.
Speaker A:It doesn't have anything on its own.
Speaker A:What does it have?
Speaker A:It has something in a certain sense that could relate more to chayos than a chai.
Speaker A:Because a chay has its own identity that gets in the way of the bigger chayim, the greater chaim that's being mashpia on him.
Speaker A:But at Yisroel, because it's so babittal and it's so.
Speaker A:So that kind of doymim is something that gets turns into a klee that's macabre.
Speaker A:The biggest oy that there is.
Speaker A:Which is.
Speaker A:Which is the mok hamasha yivchar of zois minu khosi adayad, which is the beis hamikdash.
Speaker A:So too by ois.
Speaker A:By ois, it's the same exact thing.
Speaker A:By o.
Speaker A:The ois itself has nothing.
Speaker A:So that means the whole mile of the ois is only bashas that there was a Koisov, a kosov means that there were yodaim that were kosovit.
Speaker A:If you listen to the Rebbe's in between the lines, in between the words over here, there's yodaim that are being kosiv and there's yodaim that are being masmich.
Speaker A:Right?
Speaker A:What does it say?
Speaker A:The lashon over here, the by Yeshua, the Yeshua chochmaki somach moishe es yodavalov.
Speaker A:That means that the maisa of Smicha that's happening be yodayim is the exact same maisa of Ksiva that's happening beyond.
Speaker A:So that means it sounds like a far fetched sounds like as a.
Speaker A:The kind of idea of like that while the person is moving his pen.
Speaker A:What does that even mean?
Speaker A:It's like some sort of a drosh.
Speaker A:It's some sort of a remiz.
Speaker A:No, it's mamish, the real reality.
Speaker A:Because os means absolutely nothing.
Speaker A:And ois means to the extent that I'm being giving it a ruachayam, I'm giving it o, I'm giving it an ashamr, I'm giving it some meaning.
Speaker A:So that's how it gets it.
Speaker A:And where does that happen?
Speaker A:Where does that transfer happen?
Speaker A:What's the channel of that transfer?
Speaker A:Where does that happen?
Speaker A:It takes place in the writing, which is through the hands.
Speaker A:That's exactly what the Ksiva is.
Speaker A:That's what the.
Speaker A:And if not, then it falls into Goish Eksiva Siyad, which means complete opposite.
Speaker A:That it's just.
Speaker A:It's like Erebasa' arot.
Speaker A:It's just like their Goyisha land is completely just the land that's removed.
Speaker A:So their OSI's are OSIYE's that are completely removed.
Speaker A:That's what it means.
Speaker A:It's just interesting to note that in the posse over here, when it saysamak Mochas Yodavalov.
Speaker A:So there's two.
Speaker A:There's two parts.
Speaker A:There's two sides to this.
Speaker A:Number one, it's saying that Yeshua Benon himself is Molly Ruachman.
Speaker A:He's Molly.
Speaker A:So the khur over here, it's coming to bring out the exact opposite.
Speaker A:And contrary to Doyg, where he wasn't Mollie, it was Netzar.
Speaker A:Right.
Speaker A:Netzar means that it's partial.
Speaker A:He takes it partially.
Speaker A:He fragments.
Speaker A:It's shover by him.
Speaker A:It's not Baakhtus by him.
Speaker A:It doesn't take his whole matziyas over.
Speaker A:Right.
Speaker A:So that's mean molecules.
Speaker A:That means Torah and him is literally one matzias.
Speaker A:They connect entirely.
Speaker A:And then besides for that shtay, that Kisamach Moishe Yodavolov.
Speaker A:So what is this?
Speaker A:What is the.
Speaker A:Exactly.
Speaker A:So it sounds like there's really two things going on.
Speaker A:That means there's a Maqabel, there's the Talmud that's being.
Speaker A:That's learning.
Speaker A:And that was the first, like Dhamma, the way the Torah starts.
Speaker A:The way the Torah starts is that the way a Talmud becomes a Talmud and fulfills his.
Speaker A:His takhlis in being a Talmud, his takit of being a Talmud is through Amunosachaman.
Speaker A:That's how he gets to the kavehdem to Isa.
Speaker A:Now what's in the Santa is that the two Yodaim, that somach Moishe Yodavalov, what's the Toyotaim, that's Yad Yimmin and Yad Smoil.
Speaker A:And when he's talking about Torah, when he's talking about Emunah, he's saying that the whole idea of emunnah is that through Amuna you get to the.
Speaker A:But the whole.
Speaker A:But this Talmud, that's being macabre from Moishe Rabbeinu, Behno and Behmunus chachamim is being macabre from somebody that's giving something which means yimin and smol.
Speaker A:In the beginning he started talking about that amuna is coming to say over here the yamun usmail are being used.
Speaker A:So it sounds like two things are happening at the same time.
Speaker A:So that that is the difference between the two levels.
Speaker A:That means there's a mashpia and a macabre.
Speaker A:There's an akuda of spoke about this in the past that call shiitiferos leyeseirv etiferas lehman o' adam.
Speaker A:This kavadam to Issa happens through avoda called yovar le odom.
Speaker A:It's through a certain biru.
Speaker A:That means the biru means that there is a tad yamim.
Speaker A:There's a yitzad yimin of chesed.
Speaker A:There is a tad smile of and there's like as a just as a melitzer.
Speaker A:There's an akuda called Sikh las yod.
Speaker A:What do you mean Sikhala?
Speaker A:That means there's a balance.
Speaker A:There's a merdig, a fine tuned balance to be able to get to that sikhlius of the combination of the yadimin and the yad smoil and get through that to that yover le odom of teferis loy seva tiferous lemin.
Speaker A:That's the way it works.
Speaker A:So the tal.
Speaker A:So the rebbe's whole tafkat is that that's the moishe rabbeinu.
Speaker A:To understand the tuna of the Talmud and everything that that's Roy for one Talmud could be very not Roy for a different Talmud.
Speaker A:That's it means every single Talmud has to have a different combination and a different correlation of yad yimin and yad smoel.
Speaker A:That's what this smicha has a moyudeg ephnimius to it.
Speaker A:There's a special combination of yadimin the balance to be able to get to the emtal the gabi that could affect the kalem and the capabilities of this Talmud is something that's bazunda to this Talmud.
Speaker A:So Sikal is here.
Speaker A:So so samach moishe yodavalov.
Speaker A:That's mitzada mashpia.
Speaker A:So he's using his yamin and smol kade to be able to get to the amsah.
Speaker A:But mitzadah me kabel he has absolutely nothing to do with yimmin and smoi lechsom and al davavashi ye gidloch.
Speaker A:He only goes so he's macabre that balance that came out of this combination of these, of this maisa of smicha.
Speaker A:Okay.
Speaker A:And yeah, we spoke already in the past that this leaving the arats that they were and going to a different Aritz because they.
Speaker A:That's.
Speaker A:It's Mamish Hainuhach.
Speaker A:It's the whole tachless of Eretz is to be able to migdosh Ma' at.
Speaker A:It's creating an akuda of Eretz Yro.
Speaker A:It's creating a kedusha.
Speaker A:Eret Yisroel.
Speaker A:It's creating a Deretz Yisroel machim.
Speaker A:And therefore, if you.
Speaker A:If you.
Speaker A:If you me calculate that so this golas to go Vita, because that is the whole idea of gollus, the whole idea of golas is to be able to bring out this kedusha in Chutzlaretz, because that's what's going to happen to Osud.
Speaker A:It's called Eret Hazvi Stetan chazalayim Shetz bashet al Koler tishro.
Speaker A:So our malacha, our avoda in God is to get spread all over the place and to ready bima ur.
Speaker A:That nekuda of wir Eretz Yisroel has a place to be able to be able to bring out its nekuda, to be able to bring out the Ketusha Zayat Yisroel, which is calling Migdash Ma' at in Chutzlaw, because that is where we're heading.
Speaker A:That's where we're supposed to be heading now.
Speaker A:And it gets given to the government.
Speaker A:It doesn't make any sense because we just finished saying that this is a soyd.
Speaker A:And a soyd means that it's exclusive to only people that are the baali ahsoid, that are shaykh to this, to this, that are privy to this soyde.
Speaker A:Amitacheni was saying that it's something that's mufusim, it's mafurasima.
Speaker A:That's the whole tachless of Kali Yisroel, the whole tachless of Kali Sham.
Speaker A:The whole tachless of the goy is that the kalisro should be the one that's being made his mashpia, the chach.
Speaker A:When the goy is there to be able to follow and to be able to look and to be able to look up to that, to be makabul, that and to be masak in his ways.
Speaker A:That's the way it was by Ishleim Amalek.
Speaker A:That's the way it's going to be lost.
Speaker A:Ainum Yodam klal Rakyo.
Speaker A:This sounds like more.
Speaker A:This sounds more like so than Chachma.
Speaker A:What's he saying?
Speaker A:Oh, so there's an interesting going from Parshas Noach.
Speaker A:I just want to say it's a very.
Speaker A:Yes, the Gazak.
Speaker A:I think it's something that Yesod God.
Speaker A:And maybe over here could be helpful too.
Speaker A:Talks about the bris a keshes.
Speaker A:But when he talks about the bris a keshes he really is Magda.
Speaker A:He defines what bris is.
Speaker A:There are two people that are and one of them has to leave.
Speaker A:They have to part ways.
Speaker A:Right?
Speaker A:He has some and he has to be.
Speaker A:He gives him something from himself.
Speaker A:He gives up something of himself, something that he owns, something that he has some sort of a thing that's yoker Mikol Yoker by him me giving up something that's very, very dear to me.
Speaker A:And I give it to the person that I don't want to be niferet from.
Speaker A:That's how they be they.
Speaker A:That's how they blight Mekusha Zelaza.
Speaker A:Or he's asking me.
Speaker A:He's taking away the thing.
Speaker A:How are you gaining that?
Speaker A:If you we're trying to accomplish that.
Speaker A:You're going away from me and you're going to still stay mekusha to me.
Speaker A:So what am I going to do?
Speaker A:I'm going to give you something where that same exact thing is happening.
Speaker A:I'm giving something to you that's going away from me.
Speaker A:And that's how we blabber kosher.
Speaker A:Maybe I'm losing two things.
Speaker A:He says, like this whole mah shava is there veloshn bris who aftoka we find a lotion of bris that's a lotion of shvua.
Speaker A:It's why do we call always together with a bris?
Speaker A:You always find Kris as bris because he's koiris Mimen who something that's completely one with him.
Speaker A:Right?
Speaker A:We cut off mamish a part of ourselves and we give it and we give it and we give it away for the Rabanish.
Speaker A:I'm sorry.
Speaker A:Shahudavar May etzel is Barak.
Speaker A:This is the point.
Speaker A:The whole taktos of the bria is that we should be able to be beginly ishtamoido.
Speaker A:That means we have to be dovik.
Speaker A:And the ribbon was buried the bria today toyotza covered the shmoi.
Speaker A:And how do we be so there's mtsoyim which is toyra and which is Mila Ben Yisroel.
Speaker A:So through this, these are.
Speaker A:These serve as channels.
Speaker A:So the main point that I just wanted to bring out over here is that when he talks about the philosophy and he talks about the.
Speaker A:They couldn't understand this thing called bris.
Speaker A:Because what does a bris mean?
Speaker A:If you try to philosophize, you try to define.
Speaker A:You have two people that are completely separate from each other, and each one is doing their own thing in different time zones, and they're completely.
Speaker A:They fall into different tracks of life.
Speaker A:And this one is a chassid, and this one is.
Speaker A:And this one is a misnagid, maybe, or whatever it is.
Speaker A:And somehow these two people stay completely intertwined.
Speaker A:And Mekushir and Ezekiel, that they never left each other.
Speaker A:That's something that logically doesn't make any sense in logic.
Speaker A:It has absolutely no.
Speaker A:And he's saying that.
Speaker A:That khibur is a ma' ayn of the khibir of.
Speaker A:It's a maen of the khibir that we're supposed to have advekas with the rabbanishlam.
Speaker A:That means we're not with the rabbanishvalem.
Speaker A:There's a tzimtzum.
Speaker A:We're experiencing a world that's cut off.
Speaker A:We're experiencing a OIS that's on its own.
Speaker A:We're experiencing a eretz that's on its own.
Speaker A:That's what erevas haaretz means.
Speaker A:It's disconnected.
Speaker A:We're experiencing a smicha of a rav, a Talmud.
Speaker A:Instead of it going from the rav to the Talmud, from the rav to the Talmud.
Speaker A:The Talmud Rosha is macht etzadik.
Speaker A:So things are working the other way because we don't.
Speaker A:We're not massik the elokus the way.
Speaker A:The way it really is alibi, the EMEs.
Speaker A:We don't have the eyes to be able to massive that.
Speaker A:So what do we need?
Speaker A:We need something called a munad.
Speaker A:What the gian is saying is that the reason why the philosophin can't be masighed is because the kalem that they're working with, the only thing that exists by them are tools of logic, are tools of even lambdas.
Speaker A:The only thing that exists is lambdas.
Speaker A:If somebody only has lambdas, the only thing that he knows how to do is be a lambdan, right?
Speaker A:So the Gemara Nivamma says already that's what it means.
Speaker A:And lambdas is the hechtazakh in the world, because that's the ifn of how to really be able to understand what's going on.
Speaker A:But if you don't know that what understanding what's going on is there to be able to bring out for the bris like they're going to saying it's soy.
Speaker A:It's the.
Speaker A:Then you miss the boat and you, Mamish missed the point.
Speaker A:So you can have the best Havana in what a certain sugya means.
Speaker A:And that's called.
Speaker A:Right, and that's what it means.
Speaker A:That's.
Speaker A:He's being mashed for that.
Speaker A:He's saying that's what philosophy.
Speaker A:That's what.
Speaker A:That's what philosophy is.
Speaker A:Philosophy means that my highest hasaga is still working within the dimensions of logic.
Speaker A:And the rabanishtalam is not logic.
Speaker A:He's something that he's not.
Speaker A:He's beyond our logic.
Speaker A:So how in the world could we relate to something with logic that's beyond logic?
Speaker A:Doesn't make any.
Speaker A:It's astirium.
Speaker A:That's where they missed it.
Speaker A:That's what the Gyan is saying very sharply, that they missed it in Ganson, the bris is coming to bring out.
Speaker A:And that's.
Speaker A:The bris is the whole takhlis of the Briya is the Bryson is coming to bring out that our connection, which means the lower level, the maqabel, the pinas nukva that there is, that's being macabre from the Mashpia, is only going to be able to function in 1 ifan, an ifen of Brisbane.
Speaker A:And the oifn of Bris means that it's always going to be higher than logic.
Speaker A:It's always going to be.
Speaker A:That's where it is.
Speaker A:That's where it's going to be.
Speaker A:So therefore the mokam of Dvekos, where the Kruva martaka and where the migdash is, is Dafke, because in Eret Yisroel is the mokkam of Re E' amuna.
Speaker A:And that's the makim where Emunah's chachamim is.
Speaker A:There it manifests in its fullest oifen.
Speaker A:So therefore that's the makim of Vshar as hashchkhichkinina.
Speaker A:That's the makram of Dvekos, that's the makam of the Brins.
Speaker A:When he's talking about the galgalum, the Moshe, right?
Speaker A:When he's talking about the all the galgalum.
Speaker A:Oh, so.
Speaker A:So first, first thing is time is back to what he's saying.
Speaker A:He's saying we're Giving them something.
Speaker A:But Mitzochaini blives as Soyd.
Speaker A:What does it mean?
Speaker A:Asoid?
Speaker A:What does the soyd mean?
Speaker A:Somebody could say this Torah sasoyd, right?
Speaker A:So you could go into Judaica Plaza and you could buy out all the Kisfa Arizal and you could buy out all the Sifre Ramchal, and you could buy out all the sifre Balshamt of Talmidov and Gyan Vitalmidov and Yimamish.
Speaker A:Why is it called the Soyd?
Speaker A:Very.
Speaker A:It's very accessible.
Speaker A:Maybe it used to be less accessible, but now it's super accessible.
Speaker A:Why is it called Soyd?
Speaker A:Because soyd means that it's mugdom.
Speaker A:It's not.
Speaker A:That means if we read it all day and all night, it'll still blabba soyd, because we're only going to understand it logically.
Speaker A:And the teuchen of Torah's hasoid means that it's something that exists beyond logic.
Speaker A:It lives beyond logic.
Speaker A:The only way you could get to Soyd is only through.
Speaker A:That's what he's saying.
Speaker A:A goy doesn't have this.
Speaker A:The goyim that he's talking about over here are the philosophers that the goyim is talking about.
Speaker A:It's pretty much the same exact thing.
Speaker A:What are they both missing?
Speaker A:What's the common denominator?
Speaker A:They're yachas to everything that exists.
Speaker A:And their mamela, their medidah and their confirmation of what does exist and what doesn't exist is only if it works in logic, if it works in lomdus.
Speaker A:That's the only way.
Speaker A:That's the.
Speaker A:That's the.
Speaker A:That's what.
Speaker A:That's what confirms that.
Speaker A:Is there a pulse over here or there isn't a pulse over here?
Speaker A:Is there a yesh or it's.
Speaker A:Or it's ayin.
Speaker A:But we're saying that Unzeramun is not like that.
Speaker A:That means the soyd ha Ibur is coming to say that the galaxies and the mazolas is chochmashem.
Speaker A:But chochmaskhem doesn't mean that.
Speaker A:We're coming to say that there's a murdic, a sophisticated cheshbon of logic that exists in the.
Speaker A:In the way the orbit and in the way the galaxies all correlate with each other.
Speaker A:That's not what we're coming to say.
Speaker A:There's something much deeper than that.
Speaker A:That is the way, like the Gyne said over there.
Speaker A:That's the.
Speaker A:Able to understand that there's something here.
Speaker A:Beyond this that's spinning all of this.
Speaker A:So the gyne gets stuck in the.
Speaker A:In the.
Speaker A:In.
Speaker A:In the.
Speaker A:In the.
Speaker A:In the galaxies themselves.
Speaker A:So they massing the galaxies.
Speaker A:But they're not massing what the galaxies are saying because you can't be massing what the galaxies are saying only through Emunah and only through Bittl.
Speaker A:And they don't have Emunah and Bitl.
Speaker A:They only have philosophy, which means logic.
Speaker A:So they could never get beyond logic through logic.
Speaker A:Doesn't work.
Speaker A:You don't have to.
Speaker A:It's a stirrumin iyobey.
Speaker A:That's Mamish.
Speaker A:What's going on over here?
Speaker A:I think that Yiddin.
Speaker A:And that's why Torah has a mordeca shmira in it.
Speaker A:It's called.
Speaker A:It's Sam Adechaye, Samtom the Gemaran, the Goodmon, Shabbat, Some of the Chaya, some of the Moses.
Speaker A:How could the same thing, it's the source of life, be Samadhi and same.
Speaker A:So mamish depends on who's learning it.
Speaker A:That's what you're saying before.
Speaker A:What do you say?
Speaker A:You have to open up your ears.
Speaker A:It means if the person that's learning it is just trying to figure out the mechanics of the way the galaxies are dancing around each other and spinning around each other, then he missed the boat.
Speaker A:Then when he comes into company of Chaim, then he gets burnt by Chaim because Chaim is awesome.
Speaker A:The oyer is something that can break him against him.
Speaker A:But if somebody that's coming to be in this battle.
Speaker A:Somebody that's coming.
Speaker A:So he's not saying that I want the eibishtit to fit into my brain.
Speaker A:I want my brain to be able to be put aside now.
Speaker A:Right?
Speaker A:And now go into Emunah and be macabre.
Speaker A:What lays above and beyond my brain.
Speaker A:And that's the way somebody is dova kudirbanishladim.
Speaker A:And that's how we could both be learning the same sugya.
Speaker A:It sounds like Mamish from the way you sang it.
Speaker A:On one side of the table there's a guy sitting.
Speaker A:On the other side.
Speaker A:On the other side of the table there's a yeet sitting and they're learning the sugya of Soyd ho Ibur.
Speaker A:They're learning the sugya of chochmaskum Ablay Amin from the same sefer.
Speaker A:For him, he missed the boat in ganson and he only writes.
Speaker A:What's it called?
Speaker A:How do you say it in English?
Speaker A:Astronomy.
Speaker A:They put out khiburim and astronomy.
Speaker A:And we put out the deepest secrets, the soydo Ibur and the whole how the world is going towards the tikkun and towards Mashiach is what we take out of it.
Speaker A:And for us, it blibes something that we connect to because we have the we're good, we're GE benched with this nakuda of avir da' eret Yisroel, which is.
Speaker A:Which is amunis chachamim, that we could be in this battle into higher than our cycle through amuna and the goyim don't have that bar hashem.
Speaker A:So therefore we get the Torah, we get our tisroel, we get the we get Moishe rabeinu, we get all the mindless that there is, we get the Rabanishalem himself.
Speaker A:And they could know the same exact thing, and they're completely mibachuts.
