Shabbos- Uniting Heaven and Earth
This podcast delves into the profound connection between Shabbat, halacha, and the acknowledgment of God's presence in our lives. The speaker emphasizes that observing halacha is not just a set of rules but a way to acknowledge that God guides us through a perfect world, allowing us to engage with our surroundings meaningfully. A significant theme is how Shabbat serves as a tranquil reminder that, whether we complete our tasks or not, God will bring the world to its intended perfection. The discussion also touches on the importance of unity within diversity, particularly in the context of Jewish law and communal decision-making. By exploring the spiritual dimensions of Shabbat and the significance of Chanukah, the speaker invites listeners to reflect on how these practices deepen their connection to God and enhance their lives.
The podcast presents a profound and multifaceted discussion centered on the themes of truth, divine providence, and the sacredness of time as expressed through Halachah and Shabbat. The speaker articulates the concept of being 'anshei emes,' or people of truth, emphasizing that living in alignment with Halachah is not merely about following rules but about acknowledging God's presence in one’s life. The narrative unfolds against the backdrop of Chanukah, a time that symbolizes acknowledgment of God’s miracles and the light that dispels darkness. The speaker posits that during Chanukah, one is encouraged to express gratitude for God’s interventions in their life, thus reinforcing the bond between the believer and the divine. This framework invites listeners to reflect on their own experiences of divine assistance and to cultivate a sense of recognition in their daily lives.
A key aspect of the discourse focuses on the transformative nature of Shabbat, which serves as a designated time for reflection, rest, and reconnection with God. The speaker emphasizes that Shabbat is a sanctuary in time, allowing individuals to step back from the chaos of the week and recognize the inherent perfection of creation. Through personal anecdotes and traditional teachings, the speaker illustrates how Shabbat serves as a reminder that regardless of one’s actions during the week, God’s plan will come to fruition. This emphasis on Shabbat as a time of tranquility and divine order encourages listeners to embrace this sacred time, fostering a sense of peace and assurance in the unfolding of their lives according to divine will. The insights shared serve to inspire a deeper appreciation for Shabbat as a transformative experience that can rejuvenate the spirit and strengthen one's faith.
The podcast also explores the theme of unity amidst diversity, particularly in the context of communal learning and prayer. The speaker discusses the importance of differing opinions among rabbinic authorities and how these can converge into a greater understanding of truth. This perspective highlights the value of community, where diverse voices contribute to a richer spiritual tapestry. The discussion culminates in a reflection on the menorah's symbolism during Chanukah, illustrating how each light represents the potential for enlightenment and the sharing of divine wisdom. Ultimately, this episode encapsulates the essence of faith, community, and the sacredness of time, encouraging listeners to actively engage with their spiritual practices and recognize God’s guiding presence in their lives.
Takeaways:
- The essence of halacha is acknowledging God's guidance in our lives and actions.
- Shabbos serves as a reminder that everything we need will be taken care of.
- True unity comes from diverse opinions converging towards a single truth in God.
- The importance of preparation for mitzvahs highlights the spiritual depth of our actions.
- Acknowledging God's presence leads to a deeper relationship with our faith and community.
- The light of Chanukah symbolizes the triumph of faith over darkness in the world.
Transcript
Boch hashem.
Speaker A:On a cold morning, it's nice to warm up with a little rabbinach and some lakute cafe siat d'shemaye.
Speaker A:We're in Tinyana Bays and we're learning about being men of truth, being anshe ennis, being people that could purify our voice, that could bring down God's names into our life.
Speaker A:Kel elokim yudkei vav kei that we could live with that reality.
Speaker A:We're trying to be people that are connected to halakha.
Speaker A:As we said, halachah is the distilled will of God.
Speaker A:This is what God wants.
Speaker A:And amidst all the pulus mishtanes, amidst all of the bilbulin and all the confusion of this world and the Cheshire Zuyavan of this world, we want to come to the crystallized truth of halachah.
Speaker A:And halacha means I acknowledge hashem that you have a world.
Speaker A:There's a world that you're guiding me through.
Speaker A:You gave me the halacha.
Speaker A:Halacha's halichah means, how are you moving me through this world?
Speaker A:The halach yelech, how do I move through this world?
Speaker A:And when I keep halakha, I'm being mode.
Speaker A:I'm acknowledging that there's a God that runs this world and that's Hanukkah.
Speaker A:Chanukah is the days of Hoda'ah, of acknowledging, of acknowledging that Hakadesh baruch hu does nisim neflois great miracles for us.
Speaker A:And I can acknowledge hashem through the halakha, through the Hallel Vohaydah, and to the degree that I can do this will be the pleasure that I'll have in the world to come.
Speaker A:That would be the Shashua oylam haba unbelievable delight.
Speaker A:There's no word to translate Shashuim, the delight of the world to come.
Speaker A:That looks like a taste of the delight of the world to come.
Speaker A:If anybody didn't get the froth, the sha shua, and we said that the ichor of tapping into this is Shabbos Kodesh is the aura of Shabbos Kodesh because Shabbos kdish is the unity amongst the diversity at Shabbos Kodesh is unifying the six days of the week and knowing that hashem runs the world and the world is perfect.
Speaker A:Kibeshaishas yom tassa komalachtecha.
Speaker A:On six days do all your malacha, but on Shabbos you rest, which really means the Torah is setting up the Six days of the week in Shabbos is like one package that bosh Shabbos.
Speaker A:When Shabbos came, Hashem rested and he said, everything is perfect in my world.
Speaker A:So on Shabbos, what do we do?
Speaker A:We acknowledge that everything is perfect.
Speaker A:But we acknowledge it through the multiplicity of the world.
Speaker A:It's perfect because through the multiplicity, the Pu'ulis Mishtanes, we're able to do our tikkun.
Speaker A:Through the six days of the week, you could do what you need to do.
Speaker A:You got to fly around the world, you got to do stuff, got to visit family members, you got to make moves in this world.
Speaker A:Lots going on in the puulus Mishtanas.
Speaker A:In the world of the six days of the week, you can get lost.
Speaker A:But through the aura of Shabbos Kodesh, I could stop myself and I could say, hashem, you set up this world exactly for my perfection, that I could become the Bala Shlemos.
Speaker A:But then comes Shabbos, and I say, hashem, whether I do what I need to do or not, you, Hashem, will bring the world to completion.
Speaker A:That's Shabbos.
Speaker A:So Shabbos is both being aware that the world is perfect.
Speaker A:Everything in this world is set up for me to do my tikkun, to fix my soul, to make relationships with the people I need to, to daven Kale, to learn Elokim, to make shiduchim, yudkei VAV kei.
Speaker A:Everything is set up in this world for me to do that.
Speaker A:And come Shabbos, I acknowledge that whether I do what I need to do or not, Hashem will bring the world to its perfection.
Speaker A:That's the tranquility of Shabbos.
Speaker A:It's all going to get done.
Speaker A:And that's why all your work, that's why you stop all work.
Speaker A:Shabbos also lets you not take yourself too seriously during the days of the week.
Speaker A:Like, the world depends on me.
Speaker A:Take it easy, buddy.
Speaker A:It does during the six days of the week.
Speaker A:But on Shabbos, you realize that Hashem is running everything, and that's part of the work of Shabbos.
Speaker A:It's not Malacha, you can't do any work because during the six days of the week, you do 39 acts of creative human labor, which is the building of the Mishka, which is every single thing, that is the unique creative powers of the human being you're supposed to actualize during the six days of the week.
Speaker A:You got it?
Speaker A:Like Elon Musk, during the week.
Speaker A:You know what?
Speaker A:I'm saying, like creative and building and a spirit.
Speaker A:But then Shabbos, you realize the world will get to Mars whether you're involved or not.
Speaker A:If it needs to.
Speaker A:That's Shabbos during the week, get us to Mars, if you think that's what's in Hashem.
Speaker A:But during Shabbos, you realize the world is perfect, Perfect.
Speaker A:And Hashem is actually the one that's guiding everything.
Speaker A:The world will reach its shlemis whether we do anything about it or not.
Speaker A:The world will reach its shlemes.
Speaker A:And that's why Tzadikim, the whole weaker Shabbos thing, because they never take themselves too seriously during the week, they realize Hashem is guiding everything, even though they're involved in the Pu'ulis Mishtanes, because they have the light of Shabbos.
Speaker A:Kodesh, never forget this.
Speaker A:And we said, this is the power of what's called echad verrabim, halokh kerabim, that when you have many rabbis that come to the consensus of one opinion and one rabbi that disagrees, we pask him like the many.
Speaker A:Not just because it's a majority.
Speaker A:You know, it makes sense.
Speaker A:Like on a jury, it's a majority.
Speaker A:But the idea is that you had so many different opinions, so many different ways of seeing the world, and they all came to a consensus.
Speaker A:We pasken like that.
Speaker A:That's called finding unity within the diversity, which is really what we're all about, unity within the diversity.
Speaker A:We want you to be different and diverse and have different ways of seeing the world.
Speaker A:But imagine through that we could all come to the one God.
Speaker A:That's called bringing Shabbos into the week.
Speaker A:And then we said that there was a famous gemara about Rabbizer's Tanur Shalachnoi, the snake oven.
Speaker A:You guys remember the Gemara?
Speaker A:The Gemara said that Rabbizer said that the oven was tahor pure.
Speaker A:And the rabbi said, it's Tameh.
Speaker A:And Rabbulieza said, if I'm right, the carob tree should get up and GE avek go away.
Speaker A:And it did.
Speaker A:And the other rabbi said, we don't take proofs from carob trees.
Speaker A:And then he said, if I'm right, let the stream of water turn around.
Speaker A:And it did.
Speaker A:When he said, we don't take proofs from streams of water, said, if I'm right, let the walls of the base measure start caving in.
Speaker A:And Rabbi Yeshua was garba and he screamed and he said, stop, you're going to destroy us all.
Speaker A:Don't get involved in this you walls.
Speaker A:We're learning Torah here.
Speaker A:So the walls stopped, but they didn't stand back up because of the honor of Eliezer.
Speaker A:They didn't fall down because of Yeshua.
Speaker A:So they were just.
Speaker A:And then he said, if I'm right, let there be a heavenly voice come out.
Speaker A:And a heavenly voice came out and said, the halacha is like Rabbizer in heaven.
Speaker A:They're saying that this tanner is Tahor.
Speaker A:Rabbi Yeshua said, we don't listen to heavenly voices.
Speaker A:You don't impress us.
Speaker A:And end of Gemara.
Speaker A:And then there was a sequel to the story where Rabbi Nassim was walking and he ran into Eliyahu Anavi.
Speaker A:Nice person to run into.
Speaker A:And he asked Elijah the prophet at that moment, he said, what was God thinking during this whole story with Ebeliezer and the cherub and the stream of water and the walls and the bashko?
Speaker A:He said Hashem was laughing, and he was saying, my children have defeated me.
Speaker A:My children have defeated me.
Speaker A:End of Gemara.
Speaker A:Remember, it doesn't say, Hashem, My children defeated me.
Speaker A:As if there's like a power struggle.
Speaker A:Like, some people think that there's this demonic demon that broke off from God, and now God is like, it's out of control.
Speaker A:The AI will kill us all.
Speaker A:We can't handle it anymore.
Speaker A:That's not what's going on.
Speaker A:There's only God, and God is creating everything, including forces that are here to challenge us so that we grow.
Speaker A:So when God said, my children have defeated me, what God was saying is, I gave the Torah at Mount Sinai.
Speaker A:I set up the system where I want the Torah to be.
Speaker A:Paskin down here.
Speaker A:That's why Hashem was smiling the whole time.
Speaker A:Kaviyacho.
Speaker A:There's no big, like, smiley face in the sky, like, whoa.
Speaker A:Like, whatever a nice smile is.
Speaker A:Hashem's smile must be gorgeous.
Speaker A:No, it's not like that.
Speaker A:There's nothing.
Speaker A:I'm not talking about physical.
Speaker A:There's nothing physical here.
Speaker A:The concept of when you, like, smile or laugh at something and you see layers to what's going on.
Speaker A:Yeah, I think so.
Speaker A:You have to look at all the times that you see laughter in the Torah.
Speaker A:Whenever you want to know what's going on, look where you see laughter in the Torah.
Speaker A:So who laughed?
Speaker A:Where was there a lot of laughter going on in the Torah?
Speaker A:When Yitzchak is born, even his name is Lafayette, everybody's laughing.
Speaker A:Sarah's, like, 89 years old without a womb.
Speaker A:I don't think this is going to be Happening.
Speaker A:The angel said, Abraham 99, you'll have a child next year.
Speaker A:Sarah said, I don't know.
Speaker A:Sounds funny.
Speaker A:Sounds a bit humorous to me.
Speaker A:Wow, Brian, big pickup.
Speaker A:Purim is all about laughter.
Speaker A:What's the oy visreal talks about this.
Speaker A:What's the polymius of laughter?
Speaker A:What's the lumbus of laughter?
Speaker A:When you watch like one of these, excuse my French, stupid TikTok videos and has like 5 billion views and the whole thing is a guy's like.
Speaker A:And then he slips on a banana.
Speaker A:You're sick.
Speaker A:You're sick.
Speaker A:Oh, maybe he's hurt.
Speaker A:Help the guy up.
Speaker A:What are you laughing at?
Speaker A:You're a sick human being.
Speaker A:What are you laughing at?
Speaker A:He might have injured himself.
Speaker A:Help the guy.
Speaker A:We're all like laughing.
Speaker A:I better share this with everybody.
Speaker A:That was hilarious.
Speaker A:Because what's the lumness of laughter?
Speaker A:It's not me suffering.
Speaker A:You don't know.
Speaker A:You didn't see it coming.
Speaker A:You thought when man walks down street, he will continue to walk down street.
Speaker A:You didn't expect.
Speaker A:It's just like, whoop.
Speaker A:That's not what you expect when a person walks down the street.
Speaker A:So laughter means when I didn't see something coming.
Speaker A:Or in other words, you think it's supposed to go like this and then something else flips.
Speaker A:Sarah, without a womb at 89 years old.
Speaker A:I don't think that there's going to be a child that's going to be.
Speaker A:When your kids bring home all the, like the parsha sheets, you know, like with all the.
Speaker A:So the week that Yitzchak's born, like, the parsha sheet is always like this bubby, like a stroller.
Speaker A:And she's not a booby, she's the mother.
Speaker A:So it's like funny, like the picture, like the imagery of it is like a funny thing.
Speaker A:It's like, oh, like a booby.
Speaker A:And she was like.
Speaker A:She would have been like an alta alta booby.
Speaker A:You don't expect like a funny picture because you don't usually expect that.
Speaker A:Usually expect that.
Speaker A:That's like the great great grandmother.
Speaker A:It's not that that's the kid.
Speaker A:So laughter means I didn't expect something to happen.
Speaker A:Or at least the way you see it.
Speaker A:So when Hashem laughs, it's from our perspective.
Speaker A:He's saying, you didn't think that there would be such a thing that you could paskin down here.
Speaker A:Loiba Shamayimi.
Speaker A:You would think that.
Speaker A:Doesn't the halachah follow God?
Speaker A:And when you see not that's funny.
Speaker A:That's laughter.
Speaker A:It's not what I would have thought.
Speaker A:So Hashem is showing laughter could also be that truth is being revealed that you didn't realize.
Speaker A:Yes.
Speaker A:And stand up comedians just like, oh my gosh, that's so true.
Speaker A:You didn't realize it was true.
Speaker A:That's right.
Speaker A:Exactly.
Speaker A:You didn't realize it was true.
Speaker A:And then you see, like, oh my goodness, I didn't even realize.
Speaker A:And then you laugh at yourself.
Speaker A:I didn't realize how funny that was that I do that.
Speaker A:I just wasn't paying attention to it.
Speaker A:So they point out something, you don't see what's happening, and then they point it out.
Speaker A:And we said that.
Speaker A:What was that discussion all about between Yeshua is Rabbizer said, I perfected all my four faculties of speech, and therefore I made unity within the four faculties of speech.
Speaker A:I took something which is four.
Speaker A:We said each of those signs corresponded to the four faculties of speech.
Speaker A:The Debur of Tzedakah, the Debur of Shuva, the Debur of Ashers, the Debur of Malchus.
Speaker A:And I unified.
Speaker A:I have a mastery.
Speaker A:I can move the natural world around.
Speaker A:I've mastered.
Speaker A:I've created unity within my speech.
Speaker A:So the rabbi said, dang, there's one thing to create unity within speech, that's impressive, but we've created unity within human beings down here.
Speaker A:That's even a greater unity within the P'ulis Mishtanas.
Speaker A:That's a greater unity.
Speaker A:And to that Hashem agreed.
Speaker A:And that was the real underpinnings of what was going on here.
Speaker A:Okay, that's basically the last two months Samda.
Speaker A:So now we go into the last sign where Rab Nachman is explaining that what was with the Bashkal?
Speaker A:So the Bash call says, like this Bash call, Zebechin is Malchus.
Speaker A:This is the Deber of Malchus.
Speaker A:What does this heavenly voice have to do with Malchus?
Speaker A:Interesting.
Speaker A:It's a voice.
Speaker A:So there's already a connection to voice, to Kol Kia Kol Yo.
Speaker A:The voice comes out of the six rings of the windpipe.
Speaker A:The windpipe is set up with rings.
Speaker A:You can even kind of feel parts of it.
Speaker A:And there's six of these rings.
Speaker A:Nachman says, and the voice comes out from the completion.
Speaker A:And the Svaram say.
Speaker A:The Tsara says, six rings of the windpipe correspond to Zer anped, which is.
Speaker A:And then the voice coming to the voice box is Malchus, when actually the voice is now being projected.
Speaker A:So the voice of Malchus is like emerging out of These six rings, you see, Ravnahman takes you so much into your body and tells you all the amazing things that are happening in your body.
Speaker A:He's talking about the rings of your windpipe right now.
Speaker A:And that Hashem designed your windpipe through the spheres.
Speaker A:And there's all sorts of secrets going on with your windpipe.
Speaker A:Bechinis sheish, meylus, lakise.
Speaker A:Like it says in Malachem Aleph that King Solomon's throne had six steps.
Speaker A:There were six steps that led up to his throne, which means there were six that led up to the king.
Speaker A:So he had the mastery.
Speaker A:The bas call means this is the call of Malchus.
Speaker A:And Rabbi Ezra was saying, I've mastered everything.
Speaker A:That was the sign of the Malchus nimtah.
Speaker A:It comes out Shahar rab, Eliezer, Ba'arba, Devaram Eilu.
Speaker A:These four miracles that were coming out, proving that he was right.
Speaker A:And the other rabbis are like, we don't take proofs from baskals and carob trees.
Speaker A:Shigesh leishlemis ribuadibur.
Speaker A:That he has the perfected four faculties of speech.
Speaker A:Ava, however, aphal pike nevertheless, loyish gichu azeh.
Speaker A:The other rabbis were not so impressed because they said, yoched ve'rabim halach karabim.
Speaker A:That it trumps your perfected four faculties of speech is that we could unify human beings down here in this world.
Speaker A:And that's the halacha ke'rabim kizei yoker bayne hashem yispach.
Speaker A:It's even more precious to G D that human beings who are even more different than different types of speech, human beings that are so diverse, like the Gemara says, in the same way that no two people's faces are the same, they're not the same.
Speaker A:Nobody has the same way of thinking and seeing the world.
Speaker A:So the fact that all of these rabbis get together with completely different ways of seeing the world, different personalities, and they come together, they're unifying.
Speaker A:That's the unification.
Speaker A:The pu'ulis mishtanis shezebachinis is galus achtus ha poshet.
Speaker A:That we can come to one.
Speaker A:We within differences.
Speaker A:This is Shabbos.
Speaker A:Shabbos is the unification within the six days of the week.
Speaker A:And this is now why Hashem ended, why the Gemara ends by saying, my children have been victorious.
Speaker A:Specifically my children, because we said earlier that Shabbos is the idea of us becoming children to g D.
Speaker A:A child and his father are deeply unified.
Speaker A:It's Etzem, as opposed to during the days of the week.
Speaker A:There's a relationship of an evid, of a servant.
Speaker A:On Shabbos, we're like a Ben, we're like a Ben aben bias.
Speaker A:We become like a Ben, which is Etzen, which is that we are one.
Speaker A:And anybody who learns the Tanya understands that the relation between the father and the son, the second pair, is very, very intimate.
Speaker A:That the child is coming out of his nimsha from the Moyoch of the Av, is coming out of the mind of the father.
Speaker A:He doesn't start from the lower area, he starts from the mind of the father.
Speaker A:At that moment, the conception and the mind of the father with himself, with the father is deeply unified.
Speaker A:So the child is coming out of the mind of the father.
Speaker A:It means that the child is coming from a very unified point of the father, and therefore the child is deeply connected to his father in essence.
Speaker A:And this is an analogy that Hakodesh Baruch hu is creating our souls through thought.
Speaker A:This is what it means that bon em atem lashem alekehem.
Speaker A:You are like children, because Hashem, so to speak, thought us.
Speaker A:But by thinking he was Mazuriya, he conceived us.
Speaker A:And the conception starts from the mind of the Father.
Speaker A:And therefore in Shabbos Kodesh, we return.
Speaker A:Shabbos is a language of return, Shabbos teshuvah, we return to.
Speaker A:We return to that awareness.
Speaker A:We're like a church child deeply connected to his father.
Speaker A:And that's why the Gemara said it was my children, as opposed to what we said earlier, that during the days of the week, we said there's a certain angel that's in charge.
Speaker A:The power of Matat is like a gatekeeper.
Speaker A:We said that all of our mitzvahs really only go up on Shabbos Chodesh, because during the days of the week, the angel Mitat is like guarding the gate.
Speaker A:But on Shabbos Kodesh, it's as if to say that Hashem comes out kavayochel and says, move, Asad, I'm opening up the door.
Speaker A:My son could come in.
Speaker A:Because a son could come into his father anytime.
Speaker A:A servant has to wait.
Speaker A:But the sun, like we always say, you go to Chimaya.
Speaker A:So, like, everyone's all, you know, waiting outside, but the sun could just walk right in.
Speaker A:Ches vezeb'chines.
Speaker A:Everything we're talking about is hashem be'simcha evdu west Hashem be'simcha.
Speaker A:That's right.
Speaker A:Evdu'es hashem Be'simcha, which we say in Izmir al Sayda, which we're going to say very shortly in Shachas, ivduz hashem be'simcha.
Speaker A:Some people even sing this.
Speaker A:There's such a halacha to sing.
Speaker A:To sing.
Speaker A:Bistehillim pitlakuf hain lahamshik Simcha lebechinas eved.
Speaker A:Look at that.
Speaker A:Evdu is evid es hashem be'simcha, meaning the way you should serve hashem is through simcha, that you should bring the simcha of Shabbos kodesh into Eved, which is the six days of the week.
Speaker A:Bring Shabbos, which is simcha, into the evdu, into the evid.
Speaker A:Yeah, right.
Speaker A:Let's say you're serving hashem, but it's not simcha.
Speaker A:It needs Shabbos, koiddish.
Speaker A:And probably Rabbi Nachman, let's say you're not enjoying gemara, but you're just going to learn.
Speaker A:So it means that you're still.
Speaker A:You're still serving hashem like an ephed, living with hashem like six days of the week.
Speaker A:But what we want is that a Yid is able to come to a place where he's close to Hashem, like a son, which is simcha, which is Shabbos.
Speaker A:And therefore he needs those bechinas in his life.
Speaker A:He needs more Shabbos, more simcha.
Speaker A:That if I'm only learning gemara my entire life like an evid, I miss something.
Speaker A:You want to transition from learning gemara like an evid, to.
Speaker A:To learning gemara like a ben, which is Shabbos, which is the simcha of Shabbos.
Speaker A:Try to make a gemara seder on Shabbos and try to make a gemara seder on Shabbos.
Speaker A:Tzadikim said fartoks, which means before Shachris, Shabbos morning, meaning you should make the chavusa before.
Speaker A:Like you should organize before.
Speaker A:You should learn before Shachur.
Speaker A:Learn before Shachos.
Speaker A:The tzedikim said that, that the pleasure of that seder where I da baratzimayim.
Speaker A:So there's a three hour learning seder before shachus.
Speaker A:I wish I would get there for the whole thing.
Speaker A:But on shovavim, which is coming up, my friends, shoivim, there's a five hour seder before chakras.
Speaker A:And the rebbe is there.
Speaker A:He's there.
Speaker A:He puts in earplugs.
Speaker A:They bring out like a thousand of his sfarum.
Speaker A:If anybody's ever been there, he just Puts in earplugs with his talus over his head and he just sits there for five hours straight.
Speaker A:They bring him coffees and, you know, his bubble water.
Speaker A:There was one time that the tzadik brought us together because there's people, if they like, support the shul, so you get like special things.
Speaker A:You get to go, like special events.
Speaker A:So he made a special pesach Sheini by David Hamelech.
Speaker A:It was last year and apparently the rebbe hadn't been there for like 30 years or something.
Speaker A:David Amelach.
Speaker A:And he made this unbelievable.
Speaker A:Like a whole tefilla.
Speaker A:It was amazing.
Speaker A:And then.
Speaker A:And then a suda, which is like kiyada melech mamish, like a suda, shloimy beshaita, like mamish, beautiful Hasidim.
Speaker A:When it comes to the gashmi, they know what they're doing.
Speaker A:First it starts with the rukhniyas, but then the idea is that the rochhnius pushes into the gashmius.
Speaker A:So the sudhu was nifla.
Speaker A:And I remember, like, you know, when you're waiting for the tzadik, you never know like, how long this is going to be until.
Speaker A:So all of a sudden, someone who's like a veteran, we were all waiting for the tadik to come.
Speaker A:He was going to give us a shmooz before ma'rif.
Speaker A:We're going to dab in ma'rif, like first the shmooz and then.
Speaker A:So we're all waiting in the yeshiva there and hartzigon.
Speaker A:And we didn't know like, how long it's going to be.
Speaker A:So all of a sudden the coffee and the bubble water came out.
Speaker A:So my friend was like, ah, the coffee and the bubble water are already here, you know, that salik's not.
Speaker A:He's coming.
Speaker A:He's like, close.
Speaker A:He's close.
Speaker A:They only bring the coffee and the bubble water out when it's like when we're close.
Speaker A:So the five hour seder, the tzadik, they're.
Speaker A:They're always bringing bubble water and he's.
Speaker A:And he's drinking it, whatever.
Speaker A:So it's always hot, has to be hot, okay?
Speaker A:And the bubble water has to be fresh.
Speaker A:There can't be, you know, reduced carbonation because then that's reduced nitzoitzis.
Speaker A:And you don't want that, you know, it changes the alamis in some way.
Speaker A:And al ka'pnem.
Speaker A:So that seder of before chakras on shab is called fartax.
Speaker A:It's called fartakhs the se.
Speaker A:Yeah, fartaks, which means like early in the day, like before, before the day.
Speaker A:Basically before the day has even begun.
Speaker A:So the Chazanish basically said if someone would taste that, the pleasure, the Chazanish, the pleasure he also had, it was like a famous.
Speaker A:It's a famous thing that tzadikim would learn before Shabbos day.
Speaker A:Chashni said if somebody wasn't Jewish, tasted the pleasure of that seder, he would immediately want to become a Yid just for the pleasure of that experience of learning before Shachris on Shabbos morning, the simcha, the bonim atem, lashem aleiken, the Shabbos dika, or of that seder, that would be it, the pleasure, the no yam Shabbos of that takes you from an eved to a Ben.
Speaker A:Try it.
Speaker A:It's very pleasurable.
Speaker A:That time of the day, of the week is so good.
Speaker A:Is so mamik noem Shabbos.
Speaker B:Does it matter what time you dabbas?
Speaker A:No.
Speaker A:Even if you die at 9:30, it's still okay.
Speaker A:Yeah.
Speaker A:Just say Kritzma first before the first month.
Speaker A:Yeah, it's better doing that than going to nates.
Speaker A:So the halacha release states, if you dad in Nate's all, all the time you should have in nait, you could wake up before nait and do it just don't float.
Speaker A:You can wake up before night and also learn.
Speaker A:But one of the reasons, you should know, one of the reasons many of the Hasidim they daven later is because they want this seder.
Speaker A:Welcome home.
Speaker A:They want this seder.
Speaker A:They managed want this.
Speaker A:They want this seder of getting far talks.
Speaker A:And for the chassidim, many of them, they made the cheshbon that it's better to.
Speaker A:They're up before Nate Ratzima is up way before Naitz.
Speaker A:He could have us all.
Speaker A:He could make nachos yanka.
Speaker A:But Naitz minyin.
Speaker A:But he says that the avodis Hashem, and for our generation specifically, also that the spiritual benefit that you'll get from learning before Shachris on Shabbos morning will eclipse the benefit that you'll get from Net.
Speaker A:I mean, they could have done the same thing.
Speaker A:Why don't we all just daven Net and then learn three, five hours after?
Speaker A:It's a different learning also because when you learn before davening, when you daven, you know, the one that you're speaking to, if you spend five hours hearing what Hashem has to tell you, then you feel like I That's why I was speaking to some of the Chevro yesterday.
Speaker A:They said it was the best davening ever.
Speaker A:And the theme was that when you learn Rabnachim before davening, there's something that I'm now I've met you, Hashem, now I could daven, now I could talk to you.
Speaker A:I feel like I'm in the game.
Speaker A:If I just get up and I come to davening and I put my tallis over my head, it's just like putting your bed sheet back over your head if you didn't do anything before davening.
Speaker A:So it's almost like who am I speaking to?
Speaker A:I'm all groggy.
Speaker A:When you come and you activate Toyota's Hashem before davening, you feel connected to Hashem in a totally different way.
Speaker A:You can learn anything Masha Leibach, anything you want.
Speaker A:Masha, Leiba, Yechafetz, whatever your heart is drawn to, whatever lights you up.
Speaker A:Learn anything, anything.
Speaker A:Certain Tzadikim say Mishnayas this such a thing, learning Mishnah before davening.
Speaker A:Mishnah is the same letters as Neshama.
Speaker A:It activates your neshama.
Speaker A:Also Mishnah is the same Gematria395 as Parnassa.
Speaker A:So anybody thinks like, oh, I gotta send a few texts and emails and like I once spoke to a very high powered lawyer and one of his biggest struggles is not doing business before Shachas because not so pasha to do business because you're really saying like before I go talk to you, Hashem, let me like deal with this business.
Speaker A:As if to say like, the business is in my hands to get the job done.
Speaker A:So he says one of his mamish biggest struggles is not doing business because he's got like clients, you know, in Tokyo and all, like all over the world.
Speaker A:And they think like, if he only gets like Messages at like 5 in the morning again, what kind of lazy lawyer is this?
Speaker A:He doesn't text me like you know, three, he's like, he sleeps that much.
Speaker A:And for him to explain to his clients in Tokyo that you know like he has shachwas and like they won't get that.
Speaker A:So he has a real challenge.
Speaker A:But if he learns Mishnah so he is doing Parnasseh, like, don't worry about it.
Speaker A:Your mavish making Parnassah, you're making moves they'll understand.
Speaker A:It'll work itself out.
Speaker A:Okay, I'm not pasketing if you need to send a text or not before Shachas for business, but we could speak privately afterwards, but it's a big inyan to learn and make that your focus before davening.
Speaker A:Yes, Yosef, I was going to ask.
Speaker B:What about, like, reaching out to, like, loved ones or family members before chakras?
Speaker B:Because I've got a routine, like before I die, every morning.
Speaker A:If it's a mitzvah.
Speaker A:Yeah, you could do it.
Speaker A:If it's a mitzvah, you could do it.
Speaker A:Keep it.
Speaker A:It's a big mitzvah.
Speaker A:The idea is that you shouldn't be distracted from the minute that you get up in the morning.
Speaker A:I'm on a trajectory of going to hashem.
Speaker A:That's why there's certain prohibitions and not saying even shalom to another person, especially using the word shalom, because that's one of G D's names.
Speaker A:Because what, you're greeting your friend before you greet me, the king of all kings.
Speaker A:That's one of the ideas.
Speaker A:So we don't say shalom in the morning, but do what you need to do.
Speaker A:If it's a mitzvah.
Speaker A:If it's a mitzvah.
Speaker A:The Arizal said that before a yid Davins he should be macabre upon himself.
Speaker A:Hareni makabal alai mitzvah.
Speaker A:Say shel vehavta lorecha kamicha.
Speaker A:So lalaverb rab.
Speaker A:David Lalavar says one of the best things to do before shachers is help your wife.
Speaker A:She needs help with the kids.
Speaker A:She needs help with this.
Speaker A:That's the best way to get ready for davim.
Speaker A:So you might think, but it's like a mundane thing, like, I have to go daven.
Speaker A:She needs help.
Speaker A:That's getting ready for daven.
Speaker A:That's a mitzvah.
Speaker A:So if it's a mitzvah, a direct mitzvah, you could do it.
Speaker A:So learning before davening is something that takes a person from Mitat from the world of Evid to the world of Ben.
Speaker A:So says the Rebbe.
Speaker A:Zebechan is Ivdu's hashem be simcha haim la hams simcha le bachinis e that you want to basically help.
Speaker A:Metat do kirv Mitat is one of the.
Speaker A:He's the saraponim.
Speaker A:He's the exalted angel that basically guards the gates.
Speaker A:He has a certain power over the six days of the week.
Speaker A:Okay, so look at this.
Speaker A:Dare you know that God is Elokim.
Speaker A:Elokim means din, means multiplicity, means the six days of the week.
Speaker A:Elokhim is G D as he is controlling this world.
Speaker A:And Yudkei VAV kei is the achtus aposhet.
Speaker A:I want to know and bring that God, the One God, Yudkey VAV kei existence beyond the finite world, beyond the puulus Mishtanes, that I bring Yudkei VAV kei, the oneness of Shabbos Kodesh, into Elokhin, into the God multiplicity of this world that's running everything.
Speaker A:But I want to see that it's only the One.
Speaker A:It's all coming from the One.
Speaker A:And this is how you don't get lost in the sauce of this world.
Speaker A:During the six days of the week in the world of Mitat, in the world of the Pool is Mishtanis Shazenis Gala alidesha nimshach has simcha shel Shabbos leshesha sameachol shem bechinas evit kanir la elm.
Speaker A:This is through Shabbos Kodesh.
Speaker A:This is through Shalashuddis.
Speaker A:This is through Beis Yaakov eish Beis Yosef lahava.
Speaker A:By taking the Beis Yaakov, which is fire, and the Beis Yosef which is Yosef is toisef e Shabbos is expanding, extending Shabbos Kaidesh.
Speaker A:The toisav is Maruba ala ikur that the ichor of Shabbos Kodesh is adding on to Shabbos Kodesh.
Speaker A:That's Yosef at Tzadik, that once you have Yosef at Tzadik, then you could go forth and Eisav, who's the Kash, whose the straw can be burned up and call a Risha Kaoshen tichle, that all the evil of the world will dissipate like smoke once and for all.
Speaker A:And the smoke that looks so imposing and powerful will just dissipate like smoke.
Speaker A:And of Nachman, after two months, brings us back to Hanukkah next week.
Speaker A:Hanukkah's next week.
Speaker A:Because Chanukah, like we said, is all about acknowledging, which is halacha.
Speaker A:Acknowledging that hashem runs the world.
Speaker A:And I could be guided through the halacha.
Speaker A:And when I could acknowledge somebody, like when I acknowledge a friend, I'm close to them.
Speaker A:If I can't acknowledge somebody, then I'm distant from them.
Speaker A:It's like being in a narcissistic reality.
Speaker A:I can't see, I can't acknowledge.
Speaker A:So the entire world to come is me acknowledging G D deeper and deeper and deeper, acknowledging the Echada Pasha in the Pu'uldus Mishtanis by Acknowledging God that ein oyed milvadoi.
Speaker A:And on Chanukah, we get to that acknowledgement.
Speaker A:It's the pleasure of the world to come.
Speaker A:Bechinis halachas, keeping the halokhas.
Speaker A:That's why a breast liver, you'll always see them with two svarim, alokutimaran and Ashokan arach.
Speaker A:We have rabbeinu and we have halacha.
Speaker A:They love mishnah bera.
Speaker A:Real breast lovers are just.
Speaker A:They just stag mishnah, burrow all day because they want to know what does God want me to do?
Speaker A:What does God want me to do?
Speaker A:How could I navigate the pulis mishtanis?
Speaker A:How can I navigate this world?
Speaker A:I need halacha.
Speaker A:I need halika.
Speaker A:How do I walk through this world?
Speaker A:That's the huydah, that's acknowledging and that's the tzedakah.
Speaker A:Like we said that halacha is the tzedakah.
Speaker A:And when I support tzadikan, like we said that the tzadik who's birthing halakhas into the world that makes what we said that birthing that ladah should happen is that we're giving that there should be more halachah happening into the world.
Speaker A:That's the birthing of more halacha into the world that all the dam, as we explained earlier, all the blood that rushes to the womb to allow that the birth should happen properly.
Speaker A:And once the birth happens properly, then the talukha of the dam goes back to normal.
Speaker A:That's halacha talukha.
Speaker A:As the circulation returns to normal.
Speaker A:Sha'aladezeh zoichan le shleima sadibur alade galasa emis kanir lael.
Speaker A:When we can reveal the emes.
Speaker A:And we said the emes is coming through.
Speaker A:Kel elokim yudkei VAV kei.
Speaker A:That through toyda and halacha, through acknowledging which is ennis and halacha which is ennis, then we become people that our words are ennis and our words are emesis and akhtus aposhat.
Speaker A:Acknowledging that God is running the world, that's Shabbos kodesh.
Speaker A:That's why those people, we said there's even such people that only spoke lash in kodesh, which is the etzem lushenuka.
Speaker A:And everything we've talked about in this Torah is what the shemin of the NER Chanukah is the shemin of nerchanuk.
Speaker A:So how does it work?
Speaker A:You put oil in, you put wicks in, and then you light the wick and the flame is drawing from the oil.
Speaker A:The wick is like the mamutza, because you can't just light the oil.
Speaker A:And if you light a wick, it just goes out.
Speaker A:It needs to draw from something.
Speaker A:So the wick is the mamutza.
Speaker A:The wick is that thing which is connecting the flame to the oil and is drawing from the oil.
Speaker A:That's how they did the nebeit hamikdash.
Speaker A:The beis hamish was all oil.
Speaker A:The first drop.
Speaker A:The first drop, that's the sheme zayzach.
Speaker A:And you might have thought that we use oil in two places.
Speaker A:In the beis hamikdash, we use it for the menoira, for lighting.
Speaker A:And where else do we use oil in the beis hamikdush, we use it in the flour.
Speaker A:We use it for the menaches.
Speaker A:So one of the oils that we use is for eating and one of the oils we use is for lighting.
Speaker A:What would you think would be the higher quality oil?
Speaker A:What you eat or what you light with?
Speaker A:You said eat because I didn't eat it.
Speaker A:You would think.
Speaker A:You would think it'd be eating.
Speaker A:Usually if you got some unedible oil that's good for lighting, you use that for lighting.
Speaker A:But the edible stuff I'll use for my salad.
Speaker A:It depends who you eat.
Speaker B:I don't know how good quality is.
Speaker A:So, mitz hashem, we're going to keep stepping up the game.
Speaker A:The heart healthy hecher.
Speaker A:We're working on it, okay.
Speaker A:We're working on the heart healthy action.
Speaker A:Okay?
Speaker A:I have to cook lunch because I can't do it.
Speaker A:The siyat, the shemay.
Speaker A:Okay?
Speaker A:Heart healthy extra.
Speaker A:We have an expression.
Speaker A:Yesh loy mei yeshloi dea.
Speaker A:Yesh loi mei yeshloi dea.
Speaker A:If you got the mea, you got the binyamins, then you have what to say.
Speaker A:Yeish loy meya yeshloi dea.
Speaker A:Okay?
Speaker A:So put your money where your mouth is.
Speaker A:If you got some big donor that wants the mamish step up the game, then we can make moves.
Speaker A:So mitz hashem, we get the heart healthy extra popping.
Speaker A:That's one of the goals.
Speaker A:If you're going to put money behind it, we can make some moves.
Speaker A:So you would think that the more edible oil would go in the edible things and the non edible stuff, like even non edible will light with it.
Speaker A:And they even sell it on the shelves like that.
Speaker A:They have lamp oil, which is not edible but light.
Speaker A:And you don't eat that stuff, but you'll eat the stuff that's the finest quality, when it comes to the base megadish, it was the opposite.
Speaker A:They were both edible.
Speaker A:But that which we used for the menoira was called Shemin zayt Zoch.
Speaker A:That was the first drop.
Speaker A:The first drop that came out of the olive was the pure drop.
Speaker A:After that, the deeper you press the olive, you get into the seed.
Speaker A:And therefore there's certain bitter tones in the seed, which are not just from the fruit.
Speaker A:In the Beis Hamikdosh for the lamp, the lamplighters, that was only through the first drop.
Speaker A:And there are oil that they sell, it's hard to find bovishem.
Speaker A:Some of the chevre we found some yesterday, is that they have a company that takes out the seed before they press the oil.
Speaker A:And therefore it's not the first drop of every olive, but it is only fruit of the olive and not the seed.
Speaker A:And Rav El Yoshev said that this could be used for the meno yer in the Beis Hamikdash.
Speaker A:It is unbelievable oil.
Speaker A:It's like quadruple the price.
Speaker A:But when it comes to Chanukah, the idea is that you want to do everything with regards to your lighting as close to the way that we did in the Beis Hamikdash as possible, as close to the base of Mikdash as possible.
Speaker A:And therefore, yes, the Cohen would pour the oil, he'd put in the wicks, he would change the wicks, and therefore, the more that you could do it in that way.
Speaker A:And therefore, that's the idea of using oil.
Speaker A:And even though candles, it could be Yotzi, even though practically for many people, let's say in a dorm setting, you can't be Yotzi because the candles will get so hot they'll just melt and they won't burn.
Speaker A:Kechetz Yeshua, using oil is bringing you into the experience of the koin lighting in Beis Hamiktosh.
Speaker A:And when we light our candles on Hanukkah, the energy that's coming down is that you are the Koyan Godel in Inside the Beis Hamikdash, you are bringing down that energy.
Speaker A:Yeah.
Speaker A:Yes.
Speaker B:Since we're supposed to do it like they did in the case of Mikdash, if we have a friend that's a Cohen, should we have him do it or should we try to do it ourselves?
Speaker A:You are the Cohen anchor.
Speaker A:It says, we're a nation of kohanim.
Speaker A:You become the kayan gadl in your home, you're doing avoda samiktosh and therefore many of the tzadikim, the more they were very involved, they were putting in the oil.
Speaker A:There's also the kavanas in the roshash and the arizal of, like, Seamus and stuff, fancy stuff, things to think about.
Speaker A:When the oil is going in, what the wick represents, preparing the wicks.
Speaker A:What does it mean?
Speaker A:What does it represent?
Speaker A:Different Seamus.
Speaker A:It's different shemus.
Speaker A:And the oil represents chachma.
Speaker A:You're drawing down chachma from the higher worlds as you're pouring in the oil.
Speaker A:You're envisioning chachma coming down into the world.
Speaker A:Wisdom itself.
Speaker A:Yeah, Eli.
Speaker A:So if you were saying that you should copy everything, right?
Speaker A:Is it better to, like, prepare it every day?
Speaker A:Like you.
Speaker A:Let's say you just buy the preloads instead of buying, let's say, like a pack of the preloads.
Speaker A:So I.
Speaker A:I think preloads are great if that's what a person's holding and they want oil.
Speaker A:But, like, the more you could be involved, the more it's literally like you being in beis Hamikdash.
Speaker A:Everything about Hanukkah is mahajrin, Mahajrin, mahajrin.
Speaker A:It's all about just more beauty, more like the beis hamiktash.
Speaker A:And therefore, the more that you could make it, it's just levels of tapping into the energy of the mitzvah.
Speaker A:So many teddy can make a big deal of the getting ready of everything.
Speaker A:And therefore, if you could do that, great.
Speaker A:If you could do it.
Speaker A:It's a very khashiv thing.
Speaker A:It gets you involved in it.
Speaker A:And I'll tell you something interesting and we'll end with this.
Speaker A:That at one time was speaking to one of the tzedikim in the mirror.
Speaker A:We were talking about how chassidim are really into, like a khans, you know, we're really into getting ready for mitzvahs.
Speaker A:So this tzaddik told me, he said, not just Hasidim, you know, the litvash also.
Speaker A:And he said, it's a meforcha Rambam.
Speaker A:That's a good, you know, latusha answer.
Speaker A:It's a rambam.
Speaker A:It's a mefusha Rambam that we're all sent to Hachanas.
Speaker A:And he brought me a ride from the Rambam.
Speaker A:And he said like this.
Speaker A:When it comes to lighting the menoir and the beis hamikdash, who's allowed to light the menoir?
Speaker A:The koil?
Speaker A:What about regular kohanim?
Speaker A:Yeah.
Speaker A:What about a Yisrael, anybody could like it's afilu Mutar bazaar.
Speaker A:Even a non koyen could light the menorah.
Speaker A:However, the hatova saneros, which is the preparing of the candles and cleaning out the bowls and setting it up, the setup, the achonos, is only with a koyan.
Speaker A:So you see that the hachana for the lighting is even greater than the lighting, because the lighting could be with a koyan or Yisroel, but the hachana, the preparing for the lighting, only a koyen could do that.
Speaker A:It must be that that's a higher level, that only Akoyin could do that.
Speaker A:Therefore, the.
Speaker A:And therefore, the more that you're involved in the achana, you're involved in a higher thing even than the lighting.
Speaker A:It's true, you have to light.
Speaker A:But those that start understanding what the achana zoral or label Eger was a moyol.
Speaker A:And there was a big discussion and letters that went back and forth that he spent the entire day getting ready for a brisbane.
Speaker A:What do you mean there's a mitzvah?
Speaker A:There's reason not to give him the mitzvah, especially by mila Dafka, to do a mila earlier in the day, he spent the whole day getting ready and then would do the mila like minutes before shkira.
Speaker A:And it was a very big tumult.
Speaker A:A very big tumult.
Speaker A:I have a letter from Tzedaq Hakoyin who they asked and they said, like, what do you say about this?
Speaker A:And he wrote a long letter and he said, when the hachanas for a mitzvah are done in such a way that the person is putting their whole neshama into it, the actual performance of the mitzvah will be on another level entirely.
Speaker A:So he said, you want or Belabeler's hachanas?
Speaker A:His mila is a different type of a mila.
Speaker A:What you're getting two minutes before shkia, the spiritual effect of that brismilah is another thing entirely.
Speaker A:He's putting shameness and putting, you know, all sorts of things onto the child, protecting him for the rest of his life.
Speaker A:It's worth the wait stam if somebody's just dilly dallying.
Speaker A:That's not what we're talking about.
Speaker A:But if it's all hachanas, and this goes back to what we said about the chassidim that they daven later, if you're learning for five hours, then your chakras is a different chakras.
Speaker A:So what do we say in summary, today we said the rabbizer.
Speaker A:And the chacham had a machloikis with the tanur of achnoi.
Speaker A:And really the machloikis.
Speaker A:Rabbiyazer was saying that I have the mastery over the four levels of speech, and then I have achtus ha'poshut.
Speaker A:I've unified all the four levels of speech.
Speaker A:I can even manipulate the natural world through my Torah, through my speech.
Speaker A:And the chacham said echad vera rabim halakh kerabim.
Speaker A:That even more impressive is unifying human beings with such different personalities to be able to come to unity within the diversity.
Speaker A:And we said that this is the whole ichor of bringing the or of Shabbos, Kodesh, the unity of Shabbos, into the days of the week.
Speaker A:And we said, this is the simcha of Shabbos of evdu es hashem be simcha is to bring the simcha into the eved, which is the six days of the week, which is matat, the one who's in charge of running the six days of the week.
Speaker A:The avdis that through that we could bring the bechinav ben to be like a child, that we want to bring that power of bonim into the six days of the week.
Speaker A:And then we said, this is all the bechem of Chanukah, and we're going to get next time to what the or of Hanukkah is and the shemin of Hanukkah and the licht of Hanukkah, how this is all happening in the chida of Hanukkah.
Speaker A:We should be zoich hamamish that the ore of Hanukkah, the Shemina, the shemini, the neshama of Chanukah, that which is above the mim Azadem, the maim Azaydoynem, the shet of maim Rabin of the bilbul of this world, of the dirty waters of the mime Zedoynem and the bilbil of the mabbel that there's a mabble that's filling the world.
Speaker A:And the mime is adoyima, the avonim yavan zu choshech, the darkness that one light of Chanukah pushes away all the darkness of this world, one little light pushes away all the darkness of the world.
Speaker A:We should be zech hamamish once and for all to see that light, the or, the ore of the shmoine of the shmini of the Shem and zayzach, the first drop that that ore should shine forth into the world and the ore of the Beis Hamikdosh, which had its windows pointing outwards to share its light with the whole world, that once and for all, all of humanity will see the light of the Beis Hamikdash and the Achtas Haposhut inside the Puulus Mishtanis on Bezoich ha Mamish to Mashiach, the Reech Apecha, the Mashiach, the or of Dovid Malika, Mashiach and Mashiach Gematria Nochash.
Speaker A:Mashiach will come and remove the Nokash, Hakad Maini, and the Yetzahara from our hearts once and for all.
Speaker A:La.
