The Depth of Gratitude
R' Gislason Torah Beis Tinyana Shiur 4
Takeaways:
- The concept of gratitude, or 'huidah', serves as a pathway towards a profound awareness and connection with the Divine, fundamentally altering one’s perspective on life.
- The practice of Jewish law, or 'halacha', is not merely a set of rules; rather, it embodies a holistic approach to living with constant awareness of God in every aspect of life.
- In experiencing tribulations, one finds the necessity for gratitude, which is an innate response to the realization that every challenge ultimately leads to greater spiritual growth and awareness.
- The teachings of David Hamelech illustrate that a life characterized by ups and downs can still be filled with gratitude and acknowledgment of God’s presence in all circumstances.
- A woman giving birth exemplifies the ultimate act of faith; even amidst pain, she understands the impending joy and transformation that will result from her suffering.
- The interplay between speech and gratitude reveals that true communication is about connecting with others to foster kindness and understanding, transcending mere transactional interactions.
Transcript
Okay, we're gonna get started here, folks.
Speaker A:Welcome back, everybody.
Speaker A:I just want to remind everybody that the Shirim for the month of Kiss Tevis are sponsored by Sandra Finkelstein in honor of the wedding anniversary.
Speaker A:61st wedding anniversary of her parents, I think, and also the birthday of her son Isaac.
Speaker A:They should all have all the brachas they're looking for in the world, God willing.
Speaker A:And a special mention that we should dedicate the learning of the sh today for refor shlemah for our friend Yaakov, Jeff Darovsky's mother Mit Hashem.
Speaker A:She should have a refur Shlema Bakarev completely.
Speaker A:And also for.
Speaker A:For.
Speaker A:For Tinuk Ben Masha Malka.
Speaker A:Miriam Basfreda is.
Speaker A:Is Yaakov's mother.
Speaker A:She should have her.
Speaker A:And yeah, and thanks to Sandra for sponsoring for the month.
Speaker A:Welcome everybody, in person and online.
Speaker A:And let's get going.
Speaker A:Here we go.
Speaker A:The T is over here, by the way, guys, if you like.
Speaker A:Oh, one second.
Speaker A:No, no, no, you can sit.
Speaker A:One second.
Speaker A:I just forgot to get the.
Speaker A:What's going on?
Speaker A:She's not good.
Speaker A:I'm just here.
Speaker A:I'm just listening to Rabbi.
Speaker A:That's why we're here.
Speaker A:There we go.
Speaker A:That's why we're here.
Speaker A:Okay, anyway, let's get to it.
Speaker A:Welcome, everybody.
Speaker A:So I'm sorry I started right before everyone walked in, but here we go.
Speaker A:Okay, so please, if we remember.
Speaker A:If you don't mind, hever, let's hold the questions till the end so we can get through and make sure that we are.
Speaker A:Make sure that we are.
Speaker A:That the recording goes well.
Speaker A:I'll hopefully take this stuff out of the recording.
Speaker A:Okay, so we are.
Speaker A:We're holding now and see if Dalit over here.
Speaker A:And we.
Speaker A:Oh, we got into some good stuff the last few.
Speaker A:The last few classes, but.
Speaker A:But we're getting into some complicated stuff.
Speaker A:We're gonna do our best to hold it together, to try and keep an understanding moving throughout everything we're doing.
Speaker A:But of course, we started off this Torah talking about the concept of being a person of huidah and toida, thankful person, a person of gratitude, how this leads us to a state of das, which means a state of awareness, connection, knowing, living with hashem.
Speaker A:And just like the fish in the sea, how everything that they do, they are swimming, they're eating, they're breathing, everything comes from the water.
Speaker A:The aspect of oilam haba is going to be a complete awareness.
Speaker A:Adas that everything that we have is.
Speaker A:Is Hashem.
Speaker A:Just like.
Speaker A:Just like that water, that everything that we get everything that we experience, everything that comes to us is all hashem.
Speaker A:And.
Speaker A:And that is the aspect of alam haba that the posse says is malaha, or it's deus hashem kamayim, le yamakasim.
Speaker A:Then we said that this is also an aspect of halacha, Jewish law, which is the way that we live.
Speaker A:And how, how.
Speaker A:How do we experience in this world where we don't get to be attached to hashem in a physical way, how do we experience closeness to hashem in this world is through knowing hashem, right?
Speaker A:Knowing hashem das.
Speaker A:And how do we have das of hashem?
Speaker A:How do we live with hashem in this world is.
Speaker A:It's.
Speaker A:Everything that we do is directed to hashem.
Speaker A:So halacha, Jewish law in this sense teaches us that everything that we do from the moment we wake up in the morning and say, and put our right shoe on before our left, and eat only kosher food and speak nicely and keep Shabbos and do all these things, every step of my life, every what, every breath I take, every move I make, everything is with hashem, right?
Speaker A:That's das and that's halacha on the one hand.
Speaker A:And we also said that halacha is an aspect of chesed, which is kindness and connected to David Hamelech.
Speaker A:And then we said these beautiful ideas that halachah really is.
Speaker A:Not only.
Speaker A:Not only does halachah teach us about knowing hashem through the way we behave, but there's also a pattern of halachah.
Speaker A:And that pattern of halachah is when I.
Speaker A:When I go through a challenge, a tribulation.
Speaker A:And through that tribulation, my heart starts pumping and I get stressed and the blood is all flooding into my heart, and things are not.
Speaker A:Things are Chas V shalom, right?
Speaker A:And then when I get out of that place and the tribulation is over, I calm down and the blood flows back.
Speaker A:The lashan that Rabbi Nachman says is khoisrin hadamim is that the blood goes back to its regular pathway, the flow, the walking, the movement, right?
Speaker A:Goes back to regular movement.
Speaker A:That's also a concept of halacha, because the word is halacha.
Speaker A:The movement of the regular movement of our life, the regular movement of our blood.
Speaker A:It's called halakh also.
Speaker A:And that place, when we come out of there is a time of thankfulness, of hoida, of thank you, Hashem.
Speaker A:But then we said, that's all interesting, but we say, has v Sholom over there all the time, when the blood's pumping and we're stressed and we're worried.
Speaker A:It's not supposed to be like that, right?
Speaker A:Then in Sif Gimel, we said that there's another aspect to this and that is when we come out, before we get there.
Speaker A:We also said that the Gemara tells us about Arbat, Srikhen, Lahore, the four aspects of experience that we have that causes us to be thankful.
Speaker A:And we said that they correspond to these four experiences of one, going into the sea, the ocean, a seafarer going into the desert, traveling in the desert, someone who gets sick, really sick, right?
Speaker A:And the last one was being in jail.
Speaker A:And when we get saved from these things, that's when we.
Speaker A:That's when we, when we.
Speaker A:We're particularly thankful and we make this.
Speaker A:This blessing of benching Goymo.
Speaker A:That's when we thank Hashem, right?
Speaker A:But we said, why do those things happen in the first place?
Speaker A:Why do I have to go through this experience in the first place?
Speaker A:Because I am a person who is Tzvichin Laho Dois I need to give thanks.
Speaker A:Not that it happens that we experience a difficulty and we come out of it and then we need to thank.
Speaker A:No, the thing happened to me in the first place because I wasn't with Hashem.
Speaker A:I wasn't walking with Hashem, I wasn't living with Hashem.
Speaker A:I wasn't thinking about God.
Speaker A:I wasn't thinking.
Speaker A:I took everything for granted, right?
Speaker A:So therefore I was in a state of needing to be thankful, needing to be a person of gratitude.
Speaker A:Tzrikin Lahoydais so that's where we come out from there.
Speaker A:And this all patterned after the life of David Amalekh.
Speaker A:David Amalekh who was the king of ups and the king literally, but the king of ups and downs.
Speaker A:And what did he do through all of his ups and downs?
Speaker A:He was always thanking Hashem.
Speaker A:He was.
Speaker A:He was writing.
Speaker A:He's having his tough, difficult times with everything.
Speaker A:His son is chasing after him to kill him.
Speaker A:All these things are happening.
Speaker A:And the whole time he's writing down, oh, to hill him.
Speaker A:To hill him.
Speaker A:Thank you, Hashem.
Speaker A:Right?
Speaker A:This is what he's all mism.
Speaker A:Thank you, Hashem.
Speaker A:This is what he did.
Speaker A:So the Posseq says that the Gemara said that the halacha Kamoisay, the halacha is like David.
Speaker A:Not only when he said what the law is, was he right, but the halacha is like him because his whole life is like this.
Speaker A:He was the king of ups and downs.
Speaker A:And coming out the other Side and the whole time thanking Hashem, beginning to end.
Speaker A:He lived this.
Speaker A:This is his life.
Speaker A:And then we said, but there's another place where this happened.
Speaker A:Something happens.
Speaker A:There's another thing we have to learn of all those four Arbitz Richem Lahodays that go through difficult times.
Speaker A:And then they come out at the end and then they thank Hashem.
Speaker A:Where does the woman giving birth fit into there?
Speaker A:Why does Rabbi Nachman use a woman giving birth as the main example of this?
Speaker A:Why?
Speaker A:We understood.
Speaker A:We explained that.
Speaker A:Because this is the case where you see a difference.
Speaker A:The woman is the perfect example.
Speaker A:Why?
Speaker A:Because she's going through a very serious tribulation when she's giving birth.
Speaker A:Or so I'm told.
Speaker A:Right?
Speaker A:And.
Speaker A:And.
Speaker A:And it's so powerful.
Speaker A:How does she.
Speaker A:But like we said, surprisingly, in a couple years later, she's gonna go through it again.
Speaker A:And she's excited about it.
Speaker A:Right?
Speaker A:She went through such a.
Speaker A:Such a Torah.
Speaker A:Where does she get.
Speaker A:Why does she go through this Torah?
Speaker A:And why is she different from the other guys, the guys in the ocean, the guys in the desert, the guy in jail, the guy who got sick in government?
Speaker A:Why?
Speaker A:Why is she different?
Speaker A:Because she has a certain aspect of DAs through the whole thing.
Speaker A:She knows from the beginning that this whole thing is good.
Speaker A:Right?
Speaker A:Even though in the middle of it, she's struggling, and it's painful and it's hard and the blood is leaving the legs and it's going right?
Speaker A:And it's pressure and it's pain and all this stuff.
Speaker A:So I'm told.
Speaker A:Right?
Speaker A:But she does it and she goes through it willfully.
Speaker A:Why?
Speaker A:Because she has DAs.
Speaker A:She knows that this is something that's going to lead to a new birth.
Speaker A:This is something that's going to lead to a new existence, a new neshama, a new growth.
Speaker A:Something's coming out of this, and she knows this from the beginning.
Speaker A:Rabbi Nachman is telling us that this is where we want to be.
Speaker A:She is the example for us lowly men, Right?
Speaker A:That she.
Speaker A:She is the example to tell us.
Speaker A:Guys, you got to know from the beginning that the challenges you're going through are.
Speaker A:Something amazing is going to come from them.
Speaker A:This is what she's telling us.
Speaker A:This is what Renachman is telling us through the ladies over here.
Speaker A:And so this is what happens.
Speaker A:The blood, she experiences difficulty.
Speaker A:Her.
Speaker A:Yaakov Seyeh Mitztana.
Speaker A:The legs get cold because the blood is all being used to push out the baby.
Speaker A:And then in the end, it goes back to once again.
Speaker A:The blood goes back to its regular flow.
Speaker A:And she's very thankful, Baruch Hashem.
Speaker A:But she knew all along that it was important and that it was good and something is going to come from this, right?
Speaker A:She knew very clearly.
Speaker A:So Mizmor la Soydah, we said that the psalm that David Amalek wrote of thankfulness, Mizmor l toda is the same letters as.
Speaker A:Literally, is the same letters as to Lada, the same letters as birth.
Speaker A:It's the same thing.
Speaker A:When, when we're thankful, then.
Speaker A:Then we're.
Speaker A:We.
Speaker A:Why are we thankful?
Speaker A:Even during the Tsar, even during the difficulty?
Speaker A:Because we know there's going to be a birth.
Speaker A:We know that something's going to come from this.
Speaker A:That's.
Speaker A:And of course.
Speaker A:Okay, good.
Speaker A:And that's where we find ourselves now.
Speaker A:I'm sure we missed a few things, but that's where we're at now.
Speaker A:So we're now on letter Dalit, which is in the BRI book on page 116.
Speaker A:And let's go, let's.
Speaker A:Let's get.
Speaker A:Let's get to where we need to go.
Speaker A:When we merit to get into this headspace, I want to say this existence of Toydah, Halacha of gratitude and halacha, when we merit to get into this space, then.
Speaker A:Or then the light of truth is revealed and it illuminates our speech.
Speaker A:So in other words, when we do this, when we behave like this, when we get into this pattern, something changes in us and something.
Speaker A:Notice the words he uses that the or Hamas is Nisgala is revealed to us once again.
Speaker A:This is Chacham and Tom talk right over here, right?
Speaker A:The Tom knows that it's not.
Speaker A:He didn't figure it out.
Speaker A:He didn't use his brains and his fancy shoes to figure this out.
Speaker A:Rather, he became a vessel.
Speaker A:He became a person of gratitude, a person who's thankful, connected to Hashem all the time, thanking Hashem, thinking about Hashem Das Toyda Halach.
Speaker A:He became this person.
Speaker A:Now he's become something different.
Speaker A:Something's changed with this person, and now there's a new revelation.
Speaker A:Something's revealed to that person.
Speaker A:What's revealed is the Or Ha Emes happens to be the name of a Jewish school here in Toronto.
Speaker A:Or Ha Emet Sardi School.
Speaker A:But the light of truth is revealed, and then that truth, that or Hamas is going to be revealed in the speech of the person.
Speaker A:Revealed in the speech of the person.
Speaker A:Okay, let's keep going a little bit further, because in the beginning, when the blood is flooding the person's heart.
Speaker A:That is called a blemish in truth.
Speaker A:It's called a blemish in truth.
Speaker A:Why?
Speaker A:What's going on over there?
Speaker A:So remember that paragraph was the Chas Hasholem paragraph.
Speaker A:So when.
Speaker A:When.
Speaker A:When we get into a tribulation and the blood is flooding the heart and it's in that place where.
Speaker A:Where we don't have an answer, and we are stressed and we're worried, and Rabbi Nachman kept saying chas v shalom, right?
Speaker A:That's.
Speaker A:That's a place.
Speaker A:Why is it a pagam emes?
Speaker A:Why is it a blemish in truth?
Speaker A:Any ideas?
Speaker A:I'm really asking.
Speaker A:Doubt and worry, right?
Speaker A:It means.
Speaker A:It means that I'm not there.
Speaker A:I'm not.
Speaker A:I don't.
Speaker A:I don't really.
Speaker A:I don't see Hashem.
Speaker A:I don't believe that Hashem's here.
Speaker A:I don't believe God's taking care of me.
Speaker A:I don't believe this is for me.
Speaker A:It's a muna, for sure.
Speaker A:I don't have a muna.
Speaker A:I don't have.
Speaker A:I don't have das.
Speaker A:I don't have.
Speaker A:So the ultimate truth, really, the ultimate emis is.
Speaker A:Is that everything is Hashem.
Speaker A:So when I don't have that truth, when.
Speaker A:When.
Speaker A:When I'm.
Speaker A:When I'm scared and I'm worried and I think that stuff's going on, that I.
Speaker A:That.
Speaker A:That is beyond Hashem's control, God forbid, right?
Speaker A:So that's a blemish in nemes.
Speaker A:It's a begam and emes, right?
Speaker A:As soon as I.
Speaker A:As soon as I feel like Hashem's not with me, I've lost my connection to truth, to ems, right?
Speaker A:That's how I understand it.
Speaker A:Anyway.
Speaker A:That's the pagamim yusna.
Speaker A:So anshei damim.
Speaker A:Usually we translate as bloodthirsty men, right?
Speaker A:They hate innocence.
Speaker A:So you can think about this and you can put it into a.
Speaker A:A.
Speaker A:A regular case, you know, bad, murderous people, right?
Speaker A:The people of innocence are like, driving them crazy, right?
Speaker A:Good, innocent people.
Speaker A:It's not.
Speaker A:It's something that they can't take.
Speaker A:However, who is called Tom in the Torah is Yaakov Avino.
Speaker A:Yaakov Avinu is called Ishtam Yolim.
Speaker A:It's called a.
Speaker A:A simple person, but a pure, pure, simple person who dwelled intense and learned Torah all the time.
Speaker A:He's called a person of.
Speaker A:Of Tom.
Speaker A:And we'll explain something else in a minute.
Speaker A:Let's go a little further.
Speaker A:But afterwards when we get out of the tribulation and we.
Speaker A:We're in this aspect of Toyda Halaka, of being thankful and being in this place of gratitude and Das and knowing Hashem, then the truth illuminates and lights me up, right?
Speaker A:So the posse says in Mikha, and we say this in our teas also Hashem gives truth to Yaakov and Chesed to Avraham Avinu.
Speaker A:So Yaakov Avinu is the person of Ms, just like we said.
Speaker A:Yaakov Avinu is the.
Speaker A:Is the Ishtam.
Speaker A:He's the person of Tam.
Speaker A:So Tam really has a connotation of truth, Ishtam.
Speaker A:And he's also called Titian Emes, Yaakov.
Speaker A:He's called the person of Emes, Yaakov, the Mida of Emes.
Speaker A:So let's talk about this a little bit.
Speaker A:Yaakov Avinu is called the person with the Mida of Ms, and the Mida of Yaakov Avinu is also the Mida of Tiferas, right?
Speaker A:And if we know a little bit of Kabbalah, then we know that we have chesed and gevurah are the.
Speaker A:Are the two siras of the top two siras of the lower seven sirs.
Speaker A:And in the middle is kindness.
Speaker A:Chesed is a flow, Gevurah is restraint is the opposite.
Speaker A:And Tiferis smack in the middle is a balance of those two in the most simple way.
Speaker A:So it's a balance.
Speaker A:It's not full on Chesed, which is not always right.
Speaker A:It's not full on Gevurah, which is not always right.
Speaker A:Rather, it's the two of them together in the right balance.
Speaker A:There's an aspect of that which speaks to the concept of truth as well.
Speaker A:It's not too much of this, too much of that.
Speaker A:It's exactly what it should be, right?
Speaker A:It's exactly where it's supposed to be.
Speaker A:So this is Yaakov Avinu, the middle of Tiferas and the middle of truth.
Speaker A:So let's step back for a bit.
Speaker A:So this, I think it's a medrash over there, I can't remember exactly, says that this Pasak, this verse, is referring to the Anim, the people, bloodthirsty people, or people of blood, is referring to two people in the Torah who are connected to this concept of blood.
Speaker A:The two people are Esav and Ishmael.
Speaker A:Son Rabnasen brings this over and, and so so Esav, first of all, he was born, he came out red, right?
Speaker A:And that Signifies a.
Speaker A:His gabrisa dinim, an overpowering sense of din, of strict judgment, right?
Speaker A:And he was, you know, one of the most.
Speaker A:The.
Speaker A:The strongest aspect of.
Speaker A:Of gavura in the sense of judgment and, and strength is in a negative way is when you, You, You.
Speaker A:You control a person.
Speaker A:Use.
Speaker A:Use absolute control over somebody, right?
Speaker A:And what's the way.
Speaker A:What's the, the biggest way that you can have control over a person in the big.
Speaker A:In the most possible, strongest way is by killing them, right?
Speaker A:You've.
Speaker A:You've murdered them.
Speaker A:You've.
Speaker A:You've.
Speaker A:You've completely.
Speaker A:You don't like them.
Speaker A:You don't like what they're doing.
Speaker A:They're gone.
Speaker A:Done, right?
Speaker A:So it's an aspect of this mida in a very, very powerful negative way.
Speaker A:That's Esav.
Speaker A:And Esav was a murderer, right?
Speaker A:And he tried to.
Speaker A:He wanted to kill Yaakov.
Speaker A:And he was out there, you know, when the, the Torah, the medra says that, and when the Torah says that, he was.
Speaker A:He was an ish sadh, he would go out into the field and he was a hunter, right?
Speaker A:So on the one hand he did those things, but on the other hand he was out being a murderer.
Speaker A:He was, he was a killer.
Speaker A:Ishmael is the other one.
Speaker A:So, so when Avraham Avinu had children, he had Yitzchak and Yishma, he had one good apple and one not so good apple, right?
Speaker A:And when.
Speaker A:And when Yitzchak had children, he had Yaakov good apple, and Asov not so good apple, right?
Speaker A:And both of them.
Speaker A:So it's.
Speaker A:It says that the Torah says that by.
Speaker A:By Ishmael, that he was Masak, he was playing with Yitzchak all the time.
Speaker A:And Rashi tells us from the Medrash over there that his.
Speaker A:His idea of playing was that Yaakov would run and he would shoot arrows at him and try to kill him, right?
Speaker A:He also.
Speaker A:He was also a murderer.
Speaker A:He also wanted to kill.
Speaker A:Wanted to kill.
Speaker A:Yitzhak, these two are the Anshei Damim.
Speaker A:These two are the bloodthirsty people.
Speaker A:And what.
Speaker A:What do they hate?
Speaker A:They hate the concept of Yaakov Avino.
Speaker A:They hate the concept of.
Speaker A:Of truth, of Yaakov, of innocence, of goodness, right?
Speaker A:Yaakov Avino, of course, is the one who.
Speaker A:He didn't have this right.
Speaker A:Avramavinu had good apple, bad apple.
Speaker A:Yitzchak had good apple, bad apple.
Speaker A:One of the defining characteristics of Yakov Avino is that he had 12 tzadikim he had what they call, what we call a mita shlema, a perfect bed, a perfect set of offspring.
Speaker A:He didn't.
Speaker A:All that stuff was done with.
Speaker A:He represents the.
Speaker A:The perfection and absolute truth.
Speaker A:Absolute truth.
Speaker A:So this is Yaakov Avinu, that.
Speaker A:That.
Speaker A:That.
Speaker A:That we have over here, and Yaakov Avinu.
Speaker A:So just like in our Torah now, when the blood is flooding and we don't have das of Hashem, so therefore we don't have Ms.
Speaker A:Right.
Speaker A:That is.
Speaker A:That corresponds to Ishmael and Esav, the side of Sheker, side of falsehood, the side of negativity, of murder.
Speaker A:And so what's the tikkun to that?
Speaker A:Of course, is the side of Emma, the side of truth, the tam, which is a side of Yaakov Avino.
Speaker A:Ms.
Speaker A:Is the.
Speaker A:Is the.
Speaker A:The other side of that.
Speaker A:So when Rabbi Nachman's telling us now, when we get into this headspace, this is going to get good.
Speaker A:Now, soon, when we get into this headspace of Toyda, thank you, Hashem, gratitude and halacha, the further spreading of gratitude.
Speaker A:And then we get into a space of das where we're with Hashem all the time.
Speaker A:Halacha.
Speaker A:We're living with Hashem and we're thinking about Hashem in every place.
Speaker A:Yeah.
Speaker A:Then we automatically become the opposite of those bad guys.
Speaker A:We become people of Ms.
Speaker A:Ms.
Speaker A:Illuminates within us.
Speaker A:Truth.
Speaker A:Truth.
Speaker A:So as we said before, Chesed is connected to halachis, Right.
Speaker A:That was in the.
Speaker A:In the.
Speaker A:In Sif Bay's.
Speaker A:And so it's through Avram and Yaakov, Titain Emesleyv, through the Chesed, halachas, thankfulness, everything associated with Avram.
Speaker A:Through practicing that, we will come to Titain Emes Lyakov.
Speaker A:We'll come to the truth of Yaakov.
Speaker A:And through that, the truth will illuminate and will and will perfect and complete our speech.
Speaker A:Because the main completion and perfection of our speech is through Ms.
Speaker A:Is through truth.
Speaker A:Ki Kushta kai, the Gemara says, is zeramaic, means truth stands.
Speaker A:So I'm sure.
Speaker A:I'm sure we've all heard this before, but this is on this Gemara.
Speaker A:The Mafarishim say that Ms.
Speaker A:Kushtakai, truth stands.
Speaker A:If you look at the word Ms, Ms.
Speaker A:Is strong.
Speaker A:We're going into my own thoughts now, by the way.
Speaker A:Just.
Speaker A:I know I always like to say this, but I'm not claiming that this is Rabbi Nachman's words.
Speaker A:This is my understanding of this over here.
Speaker A:Okay.
Speaker A:Of Rabbi Nachman so Kushtakai.
Speaker A:Truth stands.
Speaker A:Ms.
Speaker A:The word emis.
Speaker A:It's grounded, it's strong, and it's.
Speaker A:It's like confident.
Speaker A:Why?
Speaker A:Because all of the three letters of the word emis, they all have a strong bottom.
Speaker A:The word, the letter Aleph, the first one has two strong feet, right?
Speaker A:So it stands strong.
Speaker A:The second letter, mem, also has a full.
Speaker A:You know, it goes like this on the bottom.
Speaker A:It's.
Speaker A:It's completely.
Speaker A:And has two legs coming down.
Speaker A:It's very strong, very grounded, and it's not tipping over.
Speaker A:It's strong.
Speaker A:And the last.
Speaker A:The last letter is tough.
Speaker A:Right.
Speaker A:Ms, which has.
Speaker A:Which has tough or soft.
Speaker A:Which had.
Speaker A:Which has two legs also standing strong.
Speaker A:It's strong, it's stable, it's powerful.
Speaker A:Truth is stable.
Speaker A:Truth is strong.
Speaker A:Truth is secure and powerful.
Speaker A:Right.
Speaker A:Sheker, which is.
Speaker A:Which is lies and falsehood.
Speaker A:The opposite of truth.
Speaker A:What?
Speaker A:No, a different type.
Speaker A:No, no, no.
Speaker A:Different Sheker.
Speaker A:That's Shikur with a khaf.
Speaker A:This is Sheker.
Speaker A:Not.
Speaker A:Not drunk.
Speaker A:This is Sheker with a kuf.
Speaker A:Yeah, it means lies, falsehood.
Speaker A:So.
Speaker A:So the shin.
Speaker A:If you look at the letter shin, right?
Speaker A:So it has.
Speaker A:It's like this with a thing in the middle.
Speaker A:Three things, but it's pointed at the bottom.
Speaker A:It's rocking back and forth.
Speaker A:It doesn't have a strong bottom.
Speaker A:Right.
Speaker A:Then the second letter is Kuf, which is like this with a leg down.
Speaker A:One leg.
Speaker A:It's not strong.
Speaker A:Try standing on one leg.
Speaker A:How long can you do it for?
Speaker A:15 seconds.
Speaker A:Everybody test right now.
Speaker A:No, just kidding.
Speaker A:How long you stand on one leg for?
Speaker A:Not so long.
Speaker A:That's Kuf.
Speaker A:And then Reish also only has one leg, and it's heavy on one side.
Speaker A:It's Mamish for sure.
Speaker A:Falling over.
Speaker A:Right.
Speaker A:So all of the letters of Sheker, the letters of Ms.
Speaker A:Are strong and stable.
Speaker A:The letters of Sheker are weak and wobbly.
Speaker A:Right.
Speaker A:So true stands.
Speaker A:So let's.
Speaker A:Let's speak about this.
Speaker A:This is one of the main things I want to speak about today.
Speaker A:There's a lot here.
Speaker A:It's very complicated, Torah.
Speaker A:It's very hard.
Speaker A:So we're just going to pull out a few things here and there to do our best.
Speaker A:Sure.
Speaker A:So truth is also Emmet is totality, and it really is God, because Aleph is the first letter is the last, and then there's the middle.
Speaker A:So it's beginning, middle and end 100.
Speaker A:There's something so good to that that we're holding on to for one Minute.
Speaker A:So Vera just said something very good.
Speaker A:Remind me about that in, in a few minutes.
Speaker A:Because there's, there's an important way that it connects to this Torah also.
Speaker A:Beautiful.
Speaker A:So, so Ms.
Speaker A:Truth Kushtakai so there's a way that I understand this.
Speaker A:I'm sorry if it's not the way that everybody else relates to it.
Speaker A:But it's so strong to me, this understanding of Ms.
Speaker A:I told these guys already this before.
Speaker A:So when you're a person who's a person of sheker, who's a person of lies, not a truthful person.
Speaker A:Right?
Speaker A:So, so how does your speech go?
Speaker A:How does your, how does your, your, your, your spoken interactions with other people go?
Speaker A:A person who's not a truthful person never knows.
Speaker A:They're always make, they're making stories up on the fly all the time.
Speaker A:Right?
Speaker A:Like I'm trying to, I have to.
Speaker A:And someone says something that challenges a lie that I'm saying.
Speaker A:So I have to like, I have to catch myself and I have to reinvent the lie.
Speaker A:As I'm going, I'm making up a story when I'm talking to somebody I don't know, I don't know, they tell me something I said, maybe I said it.
Speaker A:Was it true?
Speaker A:Did I really say that?
Speaker A:And then I have to keep going.
Speaker A:I have to keep making up the lie.
Speaker A:Right?
Speaker A:Right.
Speaker A:Think of all the terrible people in the world that we like to talk about today.
Speaker A:Think about the concept of like gaslighting, right?
Speaker A:When you're like, I know people like to use these words nowadays, but it's a real thing.
Speaker A:And, and, and you're using falsehood lies all the time to make someone else think that they are the problem.
Speaker A:Right?
Speaker A:And so, but it's not true.
Speaker A:So you have to keep, you have to keep building the lie and building it and building it and you're, you're building.
Speaker A:And, and, and, and if you keep building a bunch of lies, they're not standing on anything strong, eventually it's going to topple, it's going to fall and you're the, you're going to have to just figure out to make up another lie to get it together.
Speaker A:Either you keep going, right?
Speaker A:If you're really a serious narcissist, you keep going.
Speaker A:I'm using all those words.
Speaker A:I know.
Speaker A:Then you really keep going and you keep lying and you keep going, you keep, Right, right.
Speaker A:And you keep building it.
Speaker A:Or it's just going to crumble at some point and you're going to be caught as the liar that you are busted.
Speaker A:Busted.
Speaker A:Busted.
Speaker A:However, right?
Speaker A:A person of truth.
Speaker A:If you just.
Speaker A:If this is, this is what I do and, and this is.
Speaker A:Personally, I have a.
Speaker A:I have a policy like this that I try to adhere to very strongly because, you know, when I was a kid, when I was younger, I didn't.
Speaker A:I lied to get out of this, lie to get out of that.
Speaker A:And, you know, it's, it's a.
Speaker A:People do these kinds of things, but at a certain point, I made this a policy for myself that it's not worth it.
Speaker A:It's not worth it, right?
Speaker A:Speak truth all the time, and then you're never shaky.
Speaker A:You're never on shaky ground.
Speaker A:You never have to try to get yourself out of something.
Speaker A:If you said something and that means it was true, even if it's upsetting somebody, okay?
Speaker A:So you know what that means?
Speaker A:I have to step up and be strong and I have to deal with it.
Speaker A:But it's the truth, right?
Speaker A:And when I speak the truth, I'm secure, I'm strong, I'm powerful, confident.
Speaker A:Truth stands.
Speaker A:That's one of the ways that I understand this aspect of the word Mississippi truth, that it's strong and it stands.
Speaker A:I want to just stress, though, that doesn't mean that I always must speak something just because it's true.
Speaker A:That's not what I'm saying at all.
Speaker A:There's many times where, where people get into this way of thinking and they decide that they have to say everything over and, and, and what?
Speaker A:It's the truth.
Speaker A:I have to share it with you.
Speaker A:I have to tell you, you know, and, and people will come and they'll, they'll be like, you know, I just don't want to hold this in anymore.
Speaker A:I feel like I have to tell you.
Speaker A:You just sometimes don't say it.
Speaker A:Sometimes you don't have to.
Speaker A:You don't have to share what your mishigas is with some other person just because you, you believe it to be true.
Speaker A:Right?
Speaker A:But when you do speak and it's important, and, and when you, when you need to speak, it should be truth.
Speaker A:It should be strong.
Speaker A:And I never have to worry.
Speaker A:I never have to go back.
Speaker A:I never have to worry about someone coming back to me saying, oh, but you said this.
Speaker A:Didn't you say this?
Speaker A:Okay, yeah, I said that.
Speaker A:And now.
Speaker A:But I know I said it.
Speaker A:And, and because it's truth, I only speak truth.
Speaker A:Kushta kai, what do you think?
Speaker A:It's a little bit outside the page here, but, but.
Speaker A:Right.
Speaker A:And, and I'm telling you it's not, it's.
Speaker A:It's mamish.
Speaker A:Like, it's really not worth it.
Speaker A:Why do you want to be in that situation where somebody, you meet somebody and you have to, like, you have to work it out.
Speaker A:Did I say does this person know the real thing or not?
Speaker A:The real thing does this, right?
Speaker A:It's.
Speaker A:It's shaky, it's uncomfortable, not a good place to be.
Speaker A:And most importantly is it's far away from Hashem.
Speaker A:It's far away from Hashem, it's far away from God.
Speaker A:Because you're living in a fantasy world, right?
Speaker A:And like, like we said, it's the.
Speaker A:When we get into that state of being, it's that state of being stressed, being breathing heavy, right?
Speaker A:Heart pounding.
Speaker A:I'm in a difficult place, right?
Speaker A:If you're a person of ms, you don't have to be there.
Speaker A:And these two things go together.
Speaker A:The way that I speak, right?
Speaker A:In that way puts me in a space of security.
Speaker A:And also when I'm a person of Toyda Halacha das Emunah, then when I'm experiencing Azara, I'm also more even keeled.
Speaker A:Why?
Speaker A:Because I know the truth, that everything's Hashem, and that this thing for me is really meant for me.
Speaker A:And it's really going to be good, really going to be a birth, it's going to be something awesome.
Speaker A:So I maintain the same equilibrium in that case.
Speaker A:And then he's saying now it's going to affect me to such a way that now I'm going to speak differently.
Speaker A:My speech is going to be strong, is going to be truth, is going to be stable and secure and amazing, right?
Speaker A:This is, this is how, how, how it all flows together.
Speaker A:Because if I'm.
Speaker A:If I really, you know, it's the other thing.
Speaker A:If.
Speaker A:Did you ever, you know, in the beginning of the Shulchan Aruch, when it talks about the different, different halachas.
Speaker A:We're learning halacha again here about how a person is supposed to behave, right, in their.
Speaker A:And how a person dresses themselves in the morning.
Speaker A:And how do you behave when you're in your.
Speaker A:What's called khadre chadorim, when you're in your own private chambers.
Speaker A:And how do you behave when you're outside with other people around, right?
Speaker A:And so it says over there that people behave differently when they're in their own private place to.
Speaker A:When they're outside with all the other people, right?
Speaker A:So what's the story?
Speaker A:Why do we do that?
Speaker A:Because it shows.
Speaker A:If we do that, it Shows that we don't really believe Hashem's there.
Speaker A:Because if we really believed Hashem is there, then there's halachas when you're waking up in the morning that, like, it says that when you're getting.
Speaker A:People used to sleep with either they didn't have clothing on or they wore, like, one long garment, right?
Speaker A:So the halachah says that when a person gets up in the morning, they should put their garments over themselves and then stand up in a way so that their body is covered all the time, even if they're alone.
Speaker A:We're talking in your own private house.
Speaker A:This is how a person should get up.
Speaker A:It sounds a little bit crazy.
Speaker A:I said, it's my bedroom.
Speaker A:I could walk around however I want, right?
Speaker A:Nobody's watching you just hit it on the head.
Speaker A:You think nobody's watching.
Speaker A:You think nobody else is there with you, right?
Speaker A:But if, you know, if you're with Hashem all the time, every moment, then you're gonna.
Speaker A:You're gonna be careful the way.
Speaker A:The way you dress.
Speaker A:And you know what else is going to be.
Speaker A:You're gonna be so careful the way you talk, because Hashem's right here.
Speaker A:How could you tell a lie with the guy standing right beside you who's going to call you out, right?
Speaker A:You can't.
Speaker A:You can't lie in front of Hashem.
Speaker A:So if you're living with Hashem, if you're really that person, then that's how you're going to speak.
Speaker A:It's going to affect you in such a way that your speech is going to be so strong and powerful and authentic.
Speaker A:Not to mention.
Speaker A:I'm sorry, this is turning into a rant.
Speaker A:I apologize.
Speaker A:But you know what else is a big problem with this, is that.
Speaker A:Is that if I don't deal in truth, I don't live in truth.
Speaker A:I don't speak in truth.
Speaker A:I'm missing all of my opportunities to grow.
Speaker A:I'm missing all of the things that Hashem is giving me.
Speaker A:Everything is Hashem.
Speaker A:Everything is a message.
Speaker A:Everything is an opportunity for me to hop it and use it in a way to grow closer to Hashem.
Speaker A:And as soon as I start, as soon as I lie, I miss the chance, right?
Speaker A:I'm pretending like it's not exist.
Speaker A:I'm pretending it doesn't exist.
Speaker A:I'm writing.
Speaker A:Shem is writing me a story.
Speaker A:He's writing the story of my life.
Speaker A:And he's telling me, this is where you gotta go.
Speaker A:This is for you.
Speaker A:This is for you.
Speaker A:This is for you.
Speaker A:And you take out the eraser and you say, I'm not gonna do that.
Speaker A:I'm gonna write a new story and I'm gonna change it.
Speaker A:It's gonna be different.
Speaker A:We're missing the messages.
Speaker A:We're not living in truth at all.
Speaker A:It's a whole.
Speaker A:It's.
Speaker A:It makes no sense.
Speaker A:So as long as we.
Speaker A:As long as we believe in Akones Baruch Hu, and we believe that he's there with us and everything comes from him, then we're gonna.
Speaker A:We're gonna behave in this way.
Speaker A:I think that's the end of the rant.
Speaker A:So it's particularly in speech.
Speaker A:So he says, even.
Speaker A:Even falsehood, even lies.
Speaker A:It doesn't have any type of kiyom.
Speaker A:It doesn't have any existence on its own except through truth.
Speaker A:What does that mean?
Speaker A:Right?
Speaker A:You heard before the saying, every good lie has a kernel of truth, right?
Speaker A:I don't know if it's a good lie, but I think it's every good lie.
Speaker A:Every good lie has a kernel of truth, right?
Speaker A:So kamosha perish Rashi alpasuk vagam zavas khalava dvash.
Speaker A:Like Rashi explains.
Speaker A:So when the spies, the maraglim, went into Eretz Israel, so what did they do?
Speaker A:They made up a whole report that was sheker, that was lies in order to convince everybody not to go into Eretz Israel.
Speaker A:But they said.
Speaker A:They said one other thing, though.
Speaker A:They said, the gums of us, khalava devash, they said, you know what it is A land flowing with milk and honey, like we were told.
Speaker A:But then they said, but.
Speaker A:And then they let all the lies go through us.
Speaker A:Because pointing out, in other words, that you need to have that basis of truth in order to build the light.
Speaker A:You need to have truth to start from even truth is important.
Speaker A:And even to be.
Speaker A:Even lies need a little bit of truth for their own existence, right?
Speaker A:So it comes out that we see over here that the main kiyom, the main sustaining and perfection of speech is through truth.
Speaker A:That when the truth illuminates within my speech, okay?
Speaker A:So the last thing we'll say is that, is that how.
Speaker A:How does.
Speaker A:How does a person have illuminated speech?
Speaker A:How can a person speak in a way that is effective, that is confident that people listen to, that goes into the people that they're speaking to.
Speaker A:So it comes from the same place.
Speaker A:If I have that stability, that strength and that emunah and that confidence in what I'm saying now, I give it over in a different way, right?
Speaker A:I'm saying I'm saying truth.
Speaker A:We're reading Rabbi Nachman here.
Speaker A:It's pretty easy, right?
Speaker A:But I'm saying truth.
Speaker A:So.
Speaker A:So it comes, it comes out differently.
Speaker A:It comes out illuminated.
Speaker A:It comes out illuminated, which is important.
Speaker A:Okay, good.
Speaker A:So we'll.
Speaker A:What time are we at here?
Speaker A:Okay, we keep going.
Speaker A:So now everybody following me now through living the life of Toida, Halacha, Das, I'm throwing in amuna.
Speaker A:And right through all of these things and being halacha constantly with Hashem, being aware of Hashem all the time, through living like that, then my speech is going to be illuminated and, and I'm going to live in this realm.
Speaker A:Right?
Speaker A:And that's where we are.
Speaker A:So how's it going to come to me now?
Speaker A:How am I going to, how am I going to see this happen?
Speaker A:Sorry.
Speaker A:Says now.
Speaker A:So this truth is going to illuminate my speech through these three names of Hashem.
Speaker A:The three names of Hashem are Kel, Aleph, Lamid, Elokim, Hashem, Diber, Kel Elokim, Hashem, Diber.
Speaker A:The posse can telum says so those three names of Hashem, Kel, Elokim, Hashem, These three names are the root of truth.
Speaker A:And through them the truth will be illuminated within the speech, which is going to be in the four faceted nature of speech.
Speaker A:We haven't talked about this yet.
Speaker A:Just stay with me.
Speaker A:Haina, Bahinas, arba, help into the four aspects of our speech.
Speaker A:So in other words, there's three names of Hashem which we're going to see later on what they represent and how that helps to perfect my speech.
Speaker A:But before we do that, for some reason Rabbi Nachman makes a, makes a break and starts with the four, the four aspects of speech.
Speaker A:So we're going to say four different types of speech over here that he's going to give us over.
Speaker A:And the way that I understand them, you'll help me get through this.
Speaker A:He's going to explain what it is with.
Speaker A:With Sukim proving what, what his point is.
Speaker A:But the way I understand it is that these four, these four places, once again, this is me.
Speaker A:This is not necessarily.
Speaker A:This is the way I understand it.
Speaker A:Cuz it's hard to understand is that these four types of speech are places where there's a particular ability to move into checker, to not be truthful.
Speaker A:There's a particular pull and an ability to not be truthful.
Speaker A:And, and on the other hand, when we, when we, when we speak with truth within those four aspects, it creates something amazing.
Speaker A:Okay, so let's see what it is.
Speaker A:Just before we go on, I wanted to remember.
Speaker A:So Verid said about MS, about Truth, that it's, it's the, the four.
Speaker A:The three letters of Ms.
Speaker A:Of Truth are the first, middle and last letter of the Aleph Beis.
Speaker A:Right.
Speaker A:So.
Speaker A:And, and said Verit.
Speaker A:That.
Speaker A:That what?
Speaker A:That's.
Speaker A:It's all encompassing.
Speaker A:It's.
Speaker A:It's all.
Speaker A:It's oneness.
Speaker A:It's.
Speaker A:I can't remember the word.
Speaker A:She is.
Speaker A:Yeah, Totality.
Speaker A:It's totality.
Speaker A:It's all encompassing.
Speaker A:So that is a particular important point of this, of this Torah itself.
Speaker A:And, and, and specifically in the very last paragraph of this Torah, it comes out in a very explosive way, a very amazing way.
Speaker A:But the whole thing we're saying over here right now, what's different about the lady giving birth is that she knows she has Das even in the middle of the Tzara, not just at the end when everything gets fixed.
Speaker A:That's not the only time when she understands that something is happening over here, but even in the middle of the Tsar itself, throughout the whole thing, throughout the totality of the experience, she has Das.
Speaker A:She knows what's going on.
Speaker A:She knows that something's happening, something amazing is happening.
Speaker A:Right?
Speaker A:That's another way that Ms.
Speaker A:Relates specifically to the concepts of this Torah in a beautiful way.
Speaker A:Okay, let's go there.
Speaker A:There is a Ribu Hadibur.
Speaker A:So first of all, this is a, this has to be some type of amazing.
Speaker A:I don't know if we see this anywhere else in the universe.
Speaker A:It's also not like, like if you wanted to.
Speaker A:To.
Speaker A:To.
Speaker A:To.
Speaker A:To say there's four parts of speech.
Speaker A:You'd say like we said before Arba, but here Reua rua really means like square, right?
Speaker A:The.
Speaker A:It's.
Speaker A:It's the square of speech.
Speaker A:I don't quite yet have figured out what it really means.
Speaker A:So, so we'll see.
Speaker A:We'll have to see totality.
Speaker A:But, but with, with relation to the, to the four parts of speech here.
Speaker A:So, so we'll.
Speaker A:We'll see, we'll see.
Speaker A:But let's see what they are.
Speaker A:Yeshri Buha Dibur Vaayo Yisrael Begalus.
Speaker A:So when, when Yisrael was in gullus, when we are in exile, Dibur is also in exile.
Speaker A:It says by Moishe Rabbeinu a lie.
Speaker A:Moishe Rabbeinu said, I am not a man of words.
Speaker A:Not yesterday, not the day before, and not from when you first spoke to me.
Speaker A:This is what Moishe Rabbeinu says to Hashem, Hashem is trying to get Moshe Rabbeinu to be the leader.
Speaker A:And Moshe Menu says, I can't speak.
Speaker A:Right.
Speaker A:And he had.
Speaker A:He had what?
Speaker A:He had a speech impediment.
Speaker A:He had a stutter.
Speaker A:He really couldn't speak.
Speaker A:Right.
Speaker A:What's the story, though?
Speaker A:What's what?
Speaker A:Why the Torah doesn't just make these things up for no reason, right?
Speaker A:Nachman is telling us that when we are in gullus, in exile, also the power of Deborah is in gullus.
Speaker A:The power of speech is in gullus.
Speaker A:So the person who's meant to be the channel from Hashem to us, the leader, right?
Speaker A:When?
Speaker A:When.
Speaker A:When we're in Mitzrayim and we're in that place of klipa and difficulty, speeches in Gollus.
Speaker A:So our leader can't speak, right?
Speaker A:This is.
Speaker A:This is the story.
Speaker A:So this is why he said, I'm not a man of speech.
Speaker A:And he said it in four.
Speaker A:Said it in four, said a very unusual sentence, right?
Speaker A:Anybody ever think of that?
Speaker A:That's what he says.
Speaker A:I'm not a man of words.
Speaker A:That's enough already, okay?
Speaker A:You said your piece.
Speaker A:That's what he says.
Speaker A:Says I'm not a man of words.
Speaker A:Not yesterday, not the day before, not from the first time he spoke to me.
Speaker A:He says it in four, four portions, right?
Speaker A:So what's the story?
Speaker A:This is the aspect of the fourfold nature of speech, the four parts of speech.
Speaker A:Let's see now, what are the four parts of speech?
Speaker A:The first one is there's a dibur, a speech of Tzedakah, of charity.
Speaker A:So the pasuk in Yeshaya says these, puts these words together, one second.
Speaker A:So this is an aspect of one second.
Speaker A:Yeah, one second.
Speaker A:So Yeshaya is talking about how the enemies of Klay Yisrael are going to fall.
Speaker A:And the posse says, who is this coming from Edom in bloodstained clothing from Basra?
Speaker A:It is I, Hashem, who speaks with charity, who has the power to save.
Speaker A:This is what.
Speaker A:And the Matsudas, David says over there, that speaks with Tzedakah.
Speaker A:That refers to Hashem's promise that he's going to behave with us in a good way.
Speaker A:He's going to do Tzedakah with us.
Speaker A:But the pasig over there connects Dibur and Tzedakah.
Speaker A:Right?
Speaker A:Let's get back to mine over here.
Speaker A:Now, Adam.
Speaker A:Allah Shu Deborah.
Speaker A:This speaks to the one aspect that man has over the animal kingdom, over the rest of the living World, right?
Speaker A:Yeah.
Speaker A:So you have these four categories of existence which are called doime, tsoimeach and madaber.
Speaker A:And in English those are inanimate objects like rocks.
Speaker A:Right.
Speaker A:Then you have which are sprouting things, plants, which is like animal life.
Speaker A:And what's the next one up?
Speaker A:What, what should it be called?
Speaker A:Not what it is called.
Speaker A:I don't know what should be maybe intellect, something like this.
Speaker A:What do we have?
Speaker A:But that's not what it's called.
Speaker A:The, the.
Speaker A:The description that's given to humanity in this is madaber, our ability to speak.
Speaker A:That's what separates us man from beast.
Speaker A:Right?
Speaker A:So, so, but, but what kind of speech, what kind of speech is it that separates us from the beast?
Speaker A:Is Rabbi Nachman is telling us is the dibushal tzedakah, the dibor shel tzedakah.
Speaker A:This is what represents the definition really of a person, of a man, of a person, mankind, which is an aspect of tzedakah.
Speaker A:Why?
Speaker A:Because a person has this within their ability, within their nature, within their free will at least to do good, to do kindnesses, to be a person of kindness with the rest of the creation.
Speaker A:This is the way of, of a human which is to do.
Speaker A:That's the way of a person is to do.
Speaker A:Not like animals, animals don't do.
Speaker A:So, so you have, you have this Indian that, that you know, I mean you could think about it when, when you know, what do they say about the animal kingdom?
Speaker A:That it's.
Speaker A:What's the word?
Speaker A:There's a, there's a saying.
Speaker A:No, like, like something like, you know what they say also as saying it's a dog eat dog world, right.
Speaker A:So the, the, this, the, the.
Speaker A:The survival of the fittest, right.
Speaker A:So, so an animal's nature and instinct is to survive and they do that at the expense of whatever they need to do that at the expense of.
Speaker A:Yeah, generally speaking, yeah.
Speaker A:You got the whole food chain and the whole thing.
Speaker A:Right.
Speaker A:And so, so, so by us though, by man, right.
Speaker A:We, we sometimes people do crazy things and they sometimes give away when they don't even have enough for themselves, right.
Speaker A:They'll, they'll, you know, they'll give up their own life in order to, to save, to save someone else.
Speaker A:They'll give up their own money in order to help somebody else out.
Speaker A:A person will go, maybe go.
Speaker A:They have to be a good person obviously, but maybe will go a little bit hungry, won't have everything they need in order to help out another person.
Speaker A:Yeah.
Speaker A:This is what separates us this is one of the aspects of our speech, and we can use it when it comes to Tzedakah in a different way.
Speaker A:Let's read a little bit more still about Tzedakah.
Speaker A:Adam, another proof, which is an interesting proof over here.
Speaker A:And really, there's a lot to uncover over here.
Speaker A:I'll just tell you.
Speaker A:I think I said this in the beginning.
Speaker A:This lesson in Likutemaran is the hardest lesson I've ever learned in Likutemaran.
Speaker A:And it's very, very, very dense.
Speaker A:Every single few words is something that we could spend an hour on.
Speaker A:It's insane.
Speaker A:So we're trying to pull out something that we can take home from this, but every little bit is so.
Speaker A:It's so dense.
Speaker A:But here, this is what he's saying over here.
Speaker A:He's giving us a new proof.
Speaker A:Why is he giving us a new proof?
Speaker A:It has to tell us something new.
Speaker A:So when man.
Speaker A:When Adam was created, the Torah says, let us make man in our image, says hashem, right?
Speaker A:And also there's another.
Speaker A:The Zara Kodesh says there's another place where it uses the word, the same word of.
Speaker A:Of.
Speaker A:To make, to make or to do.
Speaker A:Which is.
Speaker A:Which is by.
Speaker A:By McGillas.
Speaker A:Rus.
Speaker A:Ruth Root, right?
Speaker A:Three pronunciations.
Speaker A:How you like that?
Speaker A:Rus Ruth root, right?
Speaker A:So over there it says.
Speaker A:It says the name of the man that I did with him today.
Speaker A:So what's the story over there?
Speaker A:Is that so?
Speaker A:In Miguel Esros, if you remember when she first came back with Naomi and they.
Speaker A:And she went into the field of Boaz to collect, and there's a mitzvah called lekat, which is if the owner of the field forgets or drops some.
Speaker A:Some stalks of wheat in the field, then he has to leave it for the poor people to take.
Speaker A:He can't take.
Speaker A:Can't go and get it back.
Speaker A:Got to leave it for the poor people.
Speaker A:It's a form of some tzedakah, right?
Speaker A:And so he.
Speaker A:He left a lot extra for her on purpose, right?
Speaker A:To take care of her.
Speaker A:But when.
Speaker A:But when.
Speaker A:When.
Speaker A:When she came back to Naomi, and Naomi saw, whoa, where did you get all this?
Speaker A:All this wheat from?
Speaker A:She said.
Speaker A:She said this Lushen use the same word.
Speaker A:The.
Speaker A:The name of the man that I did this with today.
Speaker A:Like, let's.
Speaker A:To translate it.
Speaker A:And I thought it was a gemara, but Darshan's over there, just like there.
Speaker A:The word ose is used for tzedakah.
Speaker A:So too in the creation of man.
Speaker A:It's an aspect of tzedakah of Hashem creating us.
Speaker A:So, and one of the things that's learned out over there is because she is like, making him Rus is making him shem haish asher asisi imai, the name of the man, like, if you pause it there, Sheymayisha, sher al sisi, the name of the man that I made.
Speaker A:Why is she making the man?
Speaker A:Right.
Speaker A:So the drush over there is that just as much as when someone gives something to a poor person, it helps to build them up even more.
Speaker A:So the poor person giving them the opportunity to give to them builds them up even more.
Speaker A:Right?
Speaker A:Meaning the giving of tzedakah is a privilege, really.
Speaker A:And it's called an asiya.
Speaker A:That person is becoming something when they give tzedakah of Khan Sadaqah Nikra Adam.
Speaker A:And that first pasq is talking about the creation of man.
Speaker A:So just like when man was created, the whole distinction, the whole nature of man is this word of oisa.
Speaker A:And we learned from Megillas Rus that that word means tzedakah.
Speaker A:It's this aspect of tzedakah that's the nature of man.
Speaker A:That's why we're created.
Speaker A:That's why we're different from the rest of the world because of this aspect of tzedakah.
Speaker A:Kiya Tzedakah Shamisham Hadibur who ghedar ha Adam.
Speaker A:Because tzedakah, that from there comes this aspect of Deborah is really the gether of humanity, the definition of being a human.
Speaker A:And this is the first thing that Moshe Rabbeinu said of the four aspects of his sentence.
Speaker A:The first one, it says, I'm not a man of words.
Speaker A:I'm not a man of this Deborah.
Speaker A:Because Tzedakah was in speech, was in gullus, he didn't have the ability to speak properly.
Speaker A:He said, I'm missing this.
Speaker A:This is the first aspect of speech that I'm missing.
Speaker A:This is why, Hashem, you can't.
Speaker A:Can't choose me to be the leader.
Speaker A:I have not mastered.
Speaker A:I don't have this aspect of speech of truth channeled through my speech of tzedakah.
Speaker A:Another.
Speaker A:Another posse.
Speaker A:He brings that.
Speaker A:That a person of good who graciously gives and loans, he will have properly prepared speech.
Speaker A:His speech will be good.
Speaker A:Hai.
Speaker A:No, give me those chesed.
Speaker A:It's the guy who does chesed that has such speech.
Speaker A:So having said all that, how is speech connected to.
Speaker A:How is truth and speech connected to tzedakah?
Speaker A:Or in my way of understanding it, which you can go along with me, if you want, or you can find your own way, right?
Speaker A:Where, where does it represent an opportunity to not be a person of truth, to not speak truth, Right.
Speaker A:You have something maybe give it for honor to give.
Speaker A:Oh, very good.
Speaker A:Yeah, that's a good one.
Speaker A:So you want the accolade.
Speaker A:Yeah.
Speaker A:So tzedakah.
Speaker A:So Sandra's saying.
Speaker A:Sandra's saying that tzedakah represents something that, that can really teeter on Emerson Shekar.
Speaker A:Because a person can give tzedakah because they really want to help a person, or they can give Tzedakah because they want their name on the building.
Speaker A:Right.
Speaker A:Or they want everybody to see.
Speaker A:That's.
Speaker A:That's one aspect for sure.
Speaker A:But in speech also.
Speaker A:First of all, in speech of Tzedakah, there's going to be a couple ways here.
Speaker A:Speech of tzedakah, right?
Speaker A:Someone, Someone comes to you asking for financial help, right?
Speaker A:So how do you speak to them?
Speaker A:When you are the person giving the tzadaqah, you have a position of power over them, for better or for worse, right?
Speaker A:And that, that position of power comes with a tremendous opportunity and.
Speaker A:Yeah, but it comes with an opportunity, and it's like a slippery slope, a tremendous temptation to, to, to, to use your speech to be.
Speaker A:To show how you're, you're, you're over them.
Speaker A:They talk, oh, you want me to give you money?
Speaker A:Well, why do you deserve my money?
Speaker A:You know, maybe, you know, maybe I won't give you money, but maybe I'll just tell you what I think is wrong with you so then you can fix it and then you don't need my money.
Speaker A:Right.
Speaker A:Like, imagine all of the.
Speaker A:Deborah that can come out in a bad way in that position, right.
Speaker A:It's very, it's very tempting or to get out of giving money, right?
Speaker A:Oh, I gave it the office already, you know, or sorry, it happened before.
Speaker A:Someone came to my door here.
Speaker A:I felt so bad.
Speaker A:I didn't have any more checks to write a check.
Speaker A:I didn't have cash.
Speaker A:I didn't have any more checks.
Speaker A:And I just said to them, I'm sorry, I don't have any more checks.
Speaker A:And I'm thinking to myself, there's no way he believes me.
Speaker A:They probably think because you could say this, you could say, sorry, I don't have any checks.
Speaker A:I don't have any money on me.
Speaker A:That's a different story.
Speaker A:But, but we'll get to that in a minute.
Speaker A:But at least we see.
Speaker A:Where are we going over here, right?
Speaker A:That, that, that, that it's a It's a real temptation.
Speaker A:There's a huge temptation to lie, to not be a person of truth over here.
Speaker A:Right.
Speaker A:The other aspect that we thought about, which I think is very special, is that the whole nature of speech itself.
Speaker A:What.
Speaker A:This is cool.
Speaker A:This is really awesome.
Speaker A:What is speech?
Speaker A:Why do we need to speak?
Speaker A:We need to speak.
Speaker A:Why do we need to speak?
Speaker A:We need to speak because we need to connect with another person, right?
Speaker A:If I want to be live as a selfish person and I don't want to have contact with anybody, if it's just about me, I don't need speech.
Speaker A:The very nature of speech itself is that I'm going outside of myself to connect with another person.
Speaker A:Even if I'm a terrible person and I'm an egotistical whatever, right.
Speaker A:I still am using speech in concept.
Speaker A:I'm getting out from selfishness and connecting with somebody else.
Speaker A:The whole nature of speech itself is an aspect of leaving self and going towards somebody else and connecting giving of myself to someone else.
Speaker A:So there's within the nature of speech itself, there's an aspect of Tzedakah, of giving from myself to someone else.
Speaker A:So all these things, there's a lot more we could say, but let's.
Speaker A:I think we have to stop here because we're at an hour.
Speaker A:But this is the first aspect of speech.
Speaker A:And we're going to have three more.
Speaker A:And they are.
Speaker A:I think the next one is the speech of Chuva.
Speaker A:And we'll see that this one, they all have tremendous temptations like this.
Speaker A:But this is the first one.
Speaker A:So what do we do at the end?
Speaker A:We remember that when we work to become close to Kadosh Baruch Hu.
Speaker A:And we do it through gratitude, through thankfulness, through Das, through right, through halacha, through all these things that we do, it affects us and it changes us.
Speaker A:It makes us into people who are closer to Baruch Hu.
Speaker A:And that changes us and turns us into people of truth.
Speaker A:And then it's going to come out in our speech and it's going.
Speaker A:We're going to speak differently because we're living with Hashem every moment.
Speaker A:Like we always say that one of the principles of learning Rabbi Nachman's Torah is that we will not understand it properly if we don't.
Speaker A:If we don't.
Speaker A:I know I say this every time, but it's good to say if we don't put the advice into practice, if we don't walk the walk.
Speaker A:So let's this week think about where is my speech going?
Speaker A:To a place that's outside of truth, even if it's just veering off a little bit, right?
Speaker A:Where am I using my speech in a way that is turning me into not an Adam, not a human?
Speaker A:Where am I using my speech like an animal?
Speaker A:It could be that I'm.
Speaker A:That I'm yelling and screaming and angry.
Speaker A:It could be that I'm being selfish and telling people something so that I don't have to give them money.
Speaker A:It could be any one of these things, right?
Speaker A:But there's a way that I can use my speech that puts me into the realm of gamillus chassed, which is the reason why we are different than animals.
Speaker A:There's a way to speak.
Speaker A:So let's think about this week together with being thankful, having gratitude, and learning halacha and keeping halacha.
Speaker A:Let's now add that we're going to think about our speech and we're going to try to speak truth and be people of integrity and.
Speaker A:And kindness and tzedakah in the way that we act and in the way that we speak.
Speaker A:Mitz Hashem.
