The Path to Clarity
Torah 61 with Rav Mordechai Gottlieb
Transcript
Okay, so we have prophecy is few people that were here by the Shia yesterday.
Speaker A:So we could try to continue in the Shia yesterday.
Speaker A:Okay, so we spoke about a.
Speaker A:Which means.
Speaker A:So we spoke about yesterday.
Speaker A:Now, this a part over here in the Torah which the Rebbe starts and the Rebbe says like this in siphe sifa, if you open siphe, you can see this lotion over here.
Speaker A:Whoever's already in the moistris, that means he fell already into the moistris, which the Rebbe speaks in the beginning of the Torah that through emunis chachamim, you don't have, you're protected from.
Speaker A:The Rebbe says yeshmayim shumitaya mezois hati noifes.
Speaker A:This water, that this water is retired from this tenoifes.
Speaker A:Now, actually tilsife, hey, the Rebbe doesn't speak about the moisturiz.
Speaker A:The Rebbe doesn't speak about calling the moisturiz t'.
Speaker A:Neufus.
Speaker A:All of a sudden, the moisturiz that we spoke that we said that these are like ideas that keep on running around the head.
Speaker A:It's called in the sephallif, it's called ashonim shruchim.
Speaker A:They run around in the head and they don't let a person be able to get take aitzer shlema to be moitzi ha nogis yisrore from kolalimudim shalomid.
Speaker A:So here, all of a sudden, the Rebbe goes another step and he says that these moistris are tinoif' es bezem.
Speaker A:And the Rebbe says, this water, this water that's matured from these moistris, he gets this water that means he could get.
Speaker A:So we see that there's an idea that that means when there's a haluka seitzer that's like two mamloches that are separated, and a person can't get to the Derech Hamamutzah to get to the right decision.
Speaker A:I'm reading from Sifa.
Speaker A:That's gimel over here in the big osis through these waters nasim etzer belevish.
Speaker A:So all of a sudden here in Sif.
Speaker A:Hey, the Rebbe says that the way to get out of Tinoifis, the way to get out of Moises is through maim amitarem.
Speaker A:Now, actually, it's a shtickel kash over here, because in the beginning of the Torah, the Rebbe says the way to deal with the moisheish is through a munas chachomemim.
Speaker A:So it's supposed to Be the choir, a simple eitzer that through a munis chachamim we get the horror from the chochma eloi.
Speaker A:And through that all that we spoke yesterday, all the sichel and protheim get connected in the taseich lakoylu.
Speaker A:And that way a person gets to Eitzer Shlema and all of a sudden the rebbe is speaking about that's mithair.
Speaker A:What's more interesting is that right away the rebbe says, what's the water?
Speaker A:That's mitre a person.
Speaker A:So the rebbe is mamishik and says it's the English for maimiriva that we see that there's an idea of water that's called maimiriva.
Speaker A:That means water could be an idea of machloikis.
Speaker A:Valkei machloikis, says the Rebbe.
Speaker A:Nikra plukta in the Gemara machlogis called plukta.
Speaker A:Why is it a plukta that shows that there's an idea, something in the water that's called peleg, that it's mecholek.
Speaker A:Anyways, a little later in sea, right in Omudkof, hey, the rebbe says, I will connect soon.
Speaker A:Everything together, everything will be understood.
Speaker A:We'll try to remember the words.
Speaker A:Why are the people that are choilikame choylikim this way with such kind of words, with such kind of tinus?
Speaker A:And why aren't they choylikami in a different way?
Speaker A:Through looking at the way of the machloikis, the machloikis that's meeting him, he's misburning the machloikis.
Speaker A:And through that he knows how to be shove betrova ol'takin emunas chachomim kimishonim shachamachloikis aydeshepogem be' munaschachomim.
Speaker A:Since the whole reason why there is machloikis on him, which is haluka seitza, is coming from the begame muniz chachomim.
Speaker A:So le choyra to be metakn the machloikis, you have to go back to Amunas chachom.
Speaker A:You have to be shoved b' eshuva in the inya from Amunas chachomim.
Speaker A:But the way to be shoved b' teshuva is to look at the machloikis, to be mizboynen in the machloikis, and through that to understand how to be shav b'.
Speaker A:Shuva.
Speaker A:So this.
Speaker A:This thing needs an explanation over here.
Speaker A:What does it mean to be Mizboynin in the machloikis.
Speaker A:So we understand from the connections of the Torah that every process, every anaga that a person meets, that the anaga is choylek on him, this hanoka.
Speaker A:A person has to look and see why this hanoka daika is the hanogah that's choylek on me.
Speaker A:And not letting me get to the hanogah yeshora is not letting me get.
Speaker A:Now, speaking about the whole idea, in the beginning, he should be moitzi hanogos yeshores.
Speaker A:That means that there could be an if.
Speaker A:The challenge is that anything in life, every experience in life, I should be able to be moitzi from my experience hanogos yeshorois.
Speaker A:And to be zoichet, the Rebbe says you need a munas chachamim.
Speaker A:That means that if I won't have the munas chachamim, I will be challenged with hanogois that are not taking me to hanogois yeshores.
Speaker A:Now the power of these hanogois that are not yeshores to distract me from the goal and from the eitzer shlema that I need to be metaking this thing.
Speaker A:I have to look into the machloikis and understand where is the machloikis.
Speaker A:And then I know through that where I have to be mesak.
Speaker A:Because again, there has to be that the machloikis is coming from a begam.
Speaker A:So if I look into the machloikis, I could see where in the macholokis itself, it's telling me how to be mesakan and munas chachomeim.
Speaker A:So we have to understand.
Speaker A:The Rebbe doesn't speak more about this idea over here in Siphei, it's words that l'.
Speaker A:Hur.
Speaker A:It's very hard to understand.
Speaker A:What does it mean?
Speaker A:A parasha bim is boynen in the machloikis be' elu adiburim.
Speaker A:And see through that how to be shoved withshuva tamunas chachamim.
Speaker A:But through the connections of the Torah, we understand that it means that if there's any hanagah that's cholik on you.
Speaker A:If I would have a better word in English, I'd say any customer or any.
Speaker A:Anything, anybody does, any situation that's happening, any situation in life, any challenge in life.
Speaker A:Can you give a practical example.
Speaker B:On your own life?
Speaker A:Maybe.
Speaker A:Ah, sorry.
Speaker A:Okay.
Speaker A:So we spoke yesterday, we spoke about the idea of business.
Speaker A:That person has a haluka sayyid.
Speaker A:So we could speak also about from children, which we all have.
Speaker A:So you have one of your children that's you're very challenged by him.
Speaker A:From the situation of danoga, what the abishta is driving with this child in any kind of challenge that you have with him.
Speaker A:So if you feel, if you're looking at this challenge, you feel this with the idea, with this in inyan from Chinuch Yi Elodim, you feel that you're challenged over there.
Speaker A:The anuga that's being done with you is challenging you.
Speaker A:It's against your goal.
Speaker A:You would really want to be with your children.
Speaker A:So that means the reason why it's happening, that itself is the maim etaharem.
Speaker A:It's like a present.
Speaker A:Why?
Speaker A:Because that means that it's showing you that in this subject you didn't have till now a munis chachomim.
Speaker A:You didn't have smich as chachomim.
Speaker A:What does it mean you didn't have till now semichaskachome.
Speaker A:You were trying to control the outcome and thinking that the way you see things, the way you understand things, this is going to bring that the good outcome that you want to have.
Speaker A:And that's the begam that you had in the munis chachamim.
Speaker A:And since you made that begam, so the situation disconnected itself from the seichel akoyl like we spoke yesterday.
Speaker A:So the seych laqoyl could not come in to the tzimtim and it couldn't be at Mamtik.
Speaker A:So the reason why the situation is not a good situation, it's in you, from a din to you, it's hanagah that's challenging you is because you disconnected it with the idea that you didn't have a Munich chacham.
Speaker A:You disconnected it from the seichela koil.
Speaker A:So the seichela koil can't come in, it can't become niskal and become nimtak and bimamtik yor matzev.
Speaker A:So the eitzeper is to Dafka bim.
Speaker A:Look at where the machloikis is, look into the situation and ovadir bim'tachim de mulas chachamim.
Speaker A:That means give over the control, make smichas chachamim give over the control of the situation back to the chochmaeloi.
Speaker A:Now it would be very nice maybe to explain this whole idea of what's chochmaeloi and what's a seichel proti and what's the seichel khloe?
Speaker A:We'll explain it Maybe in better words, that come out from the Torah.
Speaker A:So everything started.
Speaker A:The way the Rebbe explains it, the world started any tsimtzim?
Speaker A:Anything started kikah, gozro, chochmose.
Speaker A:And the ebish told Gezer that everything in the world should have a tmuna, its measures, everything.
Speaker A:The world has the way it looks, the measures, what it's used for.
Speaker A:And it started with osius.
Speaker A:The Rebbe says the beginning the Ebishta thought Gezer chochmase.
Speaker A:He made the ois Aleph.
Speaker A:Ois.
Speaker A:Aleph has a surah.
Speaker A:That was the first thing the world had, a tzuru.
Speaker A:In a world that everything was ein soif.
Speaker A:There was nothing called a tzura.
Speaker A:There wasn't a tzura.
Speaker A:Everything was one.
Speaker A:The beginning of everything is that the eibishta gozer chochmasa.
Speaker A:It started with the chochman from the Eibishtah.
Speaker A:And he was gezer that he wants to make a ois.
Speaker A:That's like a chakika.
Speaker A:He made ois Aleph.
Speaker A:And then there's oys beyz.
Speaker A:Oys bez is different than Aleph and Gimel and Dalet.
Speaker A:That's the beginning of all the tsuris and all the tzimzumim that there are in the world.
Speaker A:Like the Rebbe says over here in the Torah that everything started from the even ashtir.
Speaker A:Even ashtir is called even Ashtir because like Chazal said that on all of Nishtasa Oylum, the beginning of the world was in the even ashtir.
Speaker A:And the Rebbe says that in even ashtir kolat simim nirshomim shombeva nashtir.
Speaker A:That means the beginning with to make a world.
Speaker A:And the world needs a tsura and the world needs a tsimtum.
Speaker A:So the eibishtu was choikek tsuris from Osius in the even Ashtia.
Speaker A:And the Rebbe says that all the tzimtsum in the world till today kulam boyimishom, all the tzimzum kom, the kulam Mikablimishom, and all the tzimtsuma mekabel from this even shtir.
Speaker A:So how does it work?
Speaker A:Gozar Chochma said yeshua beatzim tzuma.
Speaker A:So the Abishtu made oesis and they were put into the even Ashtia.
Speaker A:And after they were put into the Eben Ashtir.
Speaker A:The Rebbe says that the Torah came from the chochmaeloi, from the Even ashtir.
Speaker A:That means that's the beginning of all the sichlim that there are in the world.
Speaker A:And it's called the Seichel Akoyl.
Speaker A:The Torah is the Seichel Akoyl.
Speaker A:That's the beginning of the tzimtzim, which could be tzimtzim of seichel, because we can't have a world of seichel.
Speaker A:Sechel means understanding.
Speaker A:That's understanding things that could be understood is a creation of the Eibishtun.
Speaker A:He made the idea what could be understood, what cannot be understood.
Speaker A:Like for very, very simple one and one sound is very clear to us that it's two.
Speaker A:But the reason why one and one are two, the real reason is kikah gozra chochmasi.
Speaker A:Chochmasi made it to be sensible and knowledgeable that we should be able to connect and count that 1 and 1 or 2.
Speaker A:Because without the Eibishtun, 1 and 1 could come out 3.
Speaker A:And if 1 and 1 would come out 3, we wouldn't have a world.
Speaker A:Because if 1 and 1 are 3, or from one time it could come out 2 and one time it could come out 6, we would have a serious problem.
Speaker A:We wouldn't have a world, wouldn't have stability, nothing would be able to stand.
Speaker A:A table needs four feet.
Speaker A:There's a reason why it needs four feet.
Speaker A:Everything has its misguided tsimtim.
Speaker A:So all the tzim tzumim started in the beginning from ever Ashtia.
Speaker A:They went into the Torah in a way of the called seichel akoyl.
Speaker A:And in the beginning already when the seichel akoyl, that means the seichel that's running the thought, the machshava, the human kind of understanding, the big picture that from that we understand everything is called the seichela koil.
Speaker A:But in the seichela koil already we have all the sichlim protim.
Speaker A:Because we can't have a seichel aqoylil without sichlim protim.
Speaker A:What makes a seichela koil bachhlal to be a sichla koyl that it has in itself.
Speaker A:If there wouldn't be pratim, it wouldn't be called a seichel akoyl, it would be called one.
Speaker A:It's one.
Speaker A:One is not a seichel akoyl.
Speaker A:It's not coilel anything.
Speaker A:It doesn't have any clolius.
Speaker A:It's just one.
Speaker A:The idea of a seichel of coil is that has a lot of protim in it.
Speaker A:That's the beauty of it.
Speaker A:The beauty of it that it's able to be one.
Speaker A:Understanding that all the sichlim pratim are qal in the seichel akoyl.
Speaker A:So everything started from a seichel akul, which that's the Torah, which the Torah took.
Speaker A:Its seichel came from the chochma.
Speaker A:Chochma is higher than seichel.
Speaker A:That's the chochma eloi, which that's the even ashtir.
Speaker A:So it started off kikosro choch moss soy the aim shte beit osius and osius.
Speaker A:They created the seichela koil, which that's the Torah.
Speaker A:And from the Torah started the idea of development of sichlim protim, which they already included in the seichela koil.
Speaker A:But they keep it going down and down.
Speaker A:So every tsimtim in the world today is a seichel prati.
Speaker A:Every tsimtim means not just an object of a.
Speaker A:Like this is a seichel proti, an idea.
Speaker A:If two people are fighting about any stupid thing, it's two tzim tzumim, two tsichlim protim that are challenging each other.
Speaker A:And it's important to understand that a seichela proti, the way the abishta created the world is that a seichela prathi has to be.
Speaker A:Has to have the capability to dis.
Speaker A:Disconnect itself from the seichel akli.
Speaker A:What does it mean, disconnect itself?
Speaker A:If a seichelah prati.
Speaker A:Maybe I'm thinking I'm going too fast.
Speaker A:People don't understand what a seychla prati is.
Speaker A:And I'm speaking about already a seychela prati, any idea that lives for itself.
Speaker A:Like we know that let's say money.
Speaker A:Someone wants money.
Speaker A:He wants a lot of money.
Speaker A:He's right now in a sechelt.
Speaker A:It's a way he sees life.
Speaker A:He sees life as something that you can't live without having money, a lot of money.
Speaker A:He wants to be rich, whatever it is, he's living in a seichel proti.
Speaker A:This idea to be rich and to have tyvas Mommon has to be able to exist for itself and disconnect itself from any way of seeing the ebishta in it.
Speaker A:Because if a person would be able to, as soon as he wants money and he has a tyra for money, he would see right away that it doesn't make sense because there's a higher purpose in the world.
Speaker A:So this idea would not be able to exist.
Speaker A:It would become mizbatlah.
Speaker A:We need a world where we could give ourselves purpose and all kinds of things.
Speaker A:But the beauty of it is that when the seikhel prati is able to recognize from itself that it shaykh tahaya seykh laklali.
Speaker A:So then actually we could see how all the sichlim pratim are coming back into a seichel khloli.
Speaker A:So we'll make it clear again.
Speaker A:A sichlim pratimat, they come out of the seichel cloth.
Speaker A:A seichel prati has to have its own kind of understanding, its own kind of, its own kind of existence in a person's mind.
Speaker A:And like we see, people could live their whole lives in a certain seychel prati and you can't disconnect them from it.
Speaker A:And like we said yesterday, any kind of seychil Klaus that you try to explain in to change his mind about his seychel protein, any big idea, Sechel Khalil is a big idea.
Speaker A:If you wanted to, you find a person that's angry, he's fighting around about something.
Speaker A:Like two people are example, two people are fighting.
Speaker A:Everyone explains that he's right.
Speaker A:So you go over to one of them and say, listen, let me tell you something, you're right.
Speaker A:You have a good tainer.
Speaker A:He started off the first.
Speaker A:He took away your property, took away your money, whatever it is.
Speaker A:But do you understand that by wasting your time fighting with this guy, you're just going to aggravate yourself, you're going to get into a certain bad energy.
Speaker A:You're going to waste your life, a few years fighting with him in court and it's not going to be worth the fight.
Speaker A:If a person understands that if I say that to him, that means he understood a seychel khloli higher than his symptom, his seych al prati.
Speaker A:He wasn't a certain seych al prati.
Speaker A:Which means that right now I have to fight for this thing.
Speaker A:I have to fight for this reason.
Speaker A:I gave him a higher look, a seych al qali, which in this seych al qali it means that even though it's true that I should stand up for my rights and I should stand up for my money, but in a situation where I could lose years of my life, it's not worth the money.
Speaker A:That's a saykh al qali.
Speaker A:Now if I have two people fighting, I'm able to explain it to both people and they stop fighting and they make peace between themselves.
Speaker A:That means that they both connected themselves.
Speaker A:Even though everyone's a shaykhal prati and he's representing his own purpose, his own need, they right now connected themselves to a higher idea that's a higher seych al qholi.
Speaker A:So the whole world works in a way that everything that's coming out into the world is coming out as sichlim pratim, which are called tzim tsumim.
Speaker A:Now at Tsim Tsum, the Rebbe says over here in the Torah, Tsim Tsim.
Speaker A:The Rebbe calls it Tsim Tsumim vedinim.
Speaker A:It sounds like something that's negative.
Speaker A:The Rebbe speaks about.
Speaker A:So Dinima Nakud.
Speaker A:But the truth is that everything in the world has to be in the way of a tzimtzim and a seichel proti.
Speaker A:Like we explained before, if it doesn't have its own way to exist, it won't exist.
Speaker A:A table has to exist because it has four feet.
Speaker A:It doesn't make a difference in the world.
Speaker A:If you understand the ebishto, you don't understand there's eibishto the world.
Speaker A:A table has to stand.
Speaker A:Even though we know the truth that a table can't stand without the Abishta.
Speaker A:But in the world it has to look like it's not proof that there's eibishta.
Speaker A:The minute you'll be able to see through a table, you'll be able to see the real existence.
Speaker A:The pneumi is the clolius of it, which that means the Abishta is giving the existence of it.
Speaker A:It wouldn't have.
Speaker A:You wouldn't be able to recognize that a table doesn't have four feet and understand that if it has only three feet, you have to put a four table foot that's to be four feet.
Speaker A:Because it would look to you like anything.
Speaker A:Everything is run by the Abishta.
Speaker A:So why does it need four feet?
Speaker A:But the Abishta wants a world where you should be focused on having a table with four feet and making sure that if one foot gets broke, you fix it.
Speaker A:You fix it.
Speaker A:So we're going back again that everything in the world has to be in the tzim tsim and has to be in the Seichel proti.
Speaker A:But the whole idea is to bring everything back that from the we should be able to recognize even though the Seichel prati is a Seychel Prati and the Tsim tsum is a tsim tsum, we should be able to see through the tzimtim, the high idea that gives the existence to this seychl prati.
Speaker A:And that's what's called over here in the Torah, Amtoka sadinim.
Speaker A:And it's a new way how to look at the idea of amtoka saadinim.
Speaker A:Even though amtoka sadinim is a very wide subject, which in the Kuta Meran itself, there's so many Torahs that speak about what hamtoka sadinim means.
Speaker A:And for sure, in other Svaram, it's all around the idea of amtoka sadinim.
Speaker A:Hamtoka sadinim, the word amtoka means it's like sweetening up the Din.
Speaker A:What does it mean, sweetening up the din?
Speaker A:It's not taking away the Din.
Speaker A:It's not making the tzimtim not to be.
Speaker A:We can't exist without dinner.
Speaker A:We can exist without symptom.
Speaker A:It's being able to see through that symptom, getting to a knowledge, a higher knowledge, which by this higher knowledge you're taking the tzimtim and you make you bringing it back, back to the Sechel hakoyla.
Speaker A:It's becoming one with the seichela coelh that's called amtoka sadinim.
Speaker A:So over here in the Torah, if the Rebbe is speaking about an idea of amtoka saadinim, and then the Reb is speaking about another idea of iscalolus, which is kalos is also a very wide subject in Primi Sat Torah.
Speaker A:Through Torah Samachalev, we could get to an understanding and a feeling.
Speaker A:How?
Speaker A:With one feeling, we could feel everything.
Speaker A:What does it mean, one feeling?
Speaker A:Feeling everything.
Speaker A:A lot of times in the Kutta Moran, the Rebbe speaks about, like several ideas.
Speaker A:He could speak about five, six ideas.
Speaker A:And it could come out that every idea for itself is a certain kind of avoda, a certain kind of way of looking and seeing things.
Speaker A:But the deepness of Ram Nachman is that it all comes into one picture.
Speaker A:That means with one tnua, one avodah, every simple person could be Mamtik Dinim.
Speaker A:We don't have to go to Mikubolim to be Mamtik Dinim.
Speaker A:We don't have to go to all kinds of.
Speaker A:The Rebbe speaks over here about Rabbi Shayne Y. Hogun.
Speaker A:We don't have to go.
Speaker A:In Israel it's called I'm sorry for the world.
Speaker A:It's called Babot.
Speaker A:It's like, you think that if you want Hamtoka Sadinim.
Speaker A:That's like you're dealing with higher stuff.
Speaker A:Now.
Speaker A:This is not like saying simply I want a Yeshua.
Speaker A:Even though the Rebbe is speaking about Yeshua here in the Torah Ezer, everyone needs a Yeshua.
Speaker A:But when the Rebbe gives it to words, I'm talka saadinim.
Speaker A:It sounds like you really have to be someone very high to know how to be mantic.
Speaker A:The dinner, the beauty about the Torahs from the Rebbe that he lets every person, he teaches every person that every person could be Mamtik Dinim on himself every second.
Speaker A:And the idea of being Mamtik Dinim is one idea with escalados that means if anyone ever had a feeling of the joy of escalus, escalos means being able to rise over my own symptom, my own where I am right now in every aliyah, every, every service.
Speaker A:And rukhnius.
Speaker A:When a person feels higher, he's really going into a higher way of seeing things.
Speaker A:So he's the scholar in a higher, in a higher picture.
Speaker A:The idea of going into a higher place and the idea of being Mamtik Dinim is one thing and it's done with one move, in a very simple move.
Speaker A:So we could Mamish.
Speaker A:The Rebbe said, I'm taking you all in away from big Tzadikim.
Speaker A:He's not just giving us simple atsis practical eights's how to get better.
Speaker A:He's teaching us how to be in the first highest level that every simple Jew could Mamish walk around Kehoda g' daylim kehechoda mo Kubolim.
Speaker A:And not just teach himself how to be Mamtik dinam and be Mamtik from himself Dinim every second, every experience in life he could even explain to other people and help other people be Mamtik Dinim.
Speaker A:So how three to samachalech could a person with one move, with one idea, with one feeling simple be mantic the denim from himself right now and go into the feeling of scala Luz that Ibn Schallah and the Haye Yeh Seichel.
Speaker A:What comes out from Torah Samachalev, the minute you give up control, you let go of trying to control your situation.
Speaker A:The Hanagah that you're trying to push that we spoke before about the from children.
Speaker A:If you have a problem with from children, you're trying to to dominate the situation.
Speaker A:It doesn't mean you don't need a shtadless about anything.
Speaker A:So if you have a son that you think that you have to speak to him more about Ruchnius and tell him more about.
Speaker A:About Chinuch, which is important.
Speaker A:Important.
Speaker A:Chanoi khlenara pidarkoi.
Speaker A:You have to do it, but the way you're supposed to do it is not in a way where you feel that you're really the one that's responsible and you're really able to.
Speaker A:To dominate the outcome of what's going to be here.
Speaker A:Like, if I'm going to tell him 10, if I'm going to wake him up 10 times in the morning for chakras and tell him, you know, it's late already and I'm going to do all this kind of stuff that I'm doing for the last five, 10 years, and it's not working so much.
Speaker A:And you have to sit and learn.
Speaker A:I want you to be on time and yeshiva and I want this and I want you to clean.
Speaker A:I want you to be.
Speaker A:We keep on demanding things from our children, but it's not just from our children.
Speaker A:It's in everything.
Speaker A:It's in business.
Speaker A:We're trying to run everything.
Speaker A:We're trying to run our own lives.
Speaker A:And it's good.
Speaker A:We do have to do it.
Speaker A:Because the whole idea is we should have a seichel proti.
Speaker A:We should be in a tzim tsim.
Speaker A:That's the idea.
Speaker A:We should be in that situation.
Speaker A:But it has to come all back to the seichel akoyl.
Speaker A:And the way to bring it in is just let go.
Speaker A:In Hebrew it's called let go laupota.
Speaker A:And give over the control over this to the seichela khloli.
Speaker A:Why?
Speaker A:Because we explained that.
Speaker A:Anyways, everything in the world started off already.
Speaker A:And the first day when the Abishta created the world and he made the osius and he put them into the even ashtiyya, every tsim tsum in the world till Mashiach is going to come and maybe even later, was already set up in that seichel koil.
Speaker A:It's all there.
Speaker A:But it had a reason why it had to become nishtal shel and go down in every kind of version of tzim tzumim in the world.
Speaker A:What you have to do is bring it all back.
Speaker A:So like the Rebbe says, if a person looks at every challenge, why are they choylikim this way and that way?
Speaker A:That means, why is Dan Nagar challenging me specifically in this thing?
Speaker A:That means because in this thing you were taking too much control.
Speaker A:You were supposed to pick yourself up, you're supposed to give over the control to the high yechochmael.
Speaker A:Now, what's very interesting over here in Teresh Samache Aleph is that this experience that with the one move you give over control, and that becomes the.
Speaker A:And that becomes the iskalulus.
Speaker A:That's called your teresha balpin.
Speaker A:Why?
Speaker A:Because the Rebbe explains that there's two things.
Speaker A:This tereshabel, which we all know, is Torah shebalpe.
Speaker A:And the Rebbe says that the ikashlemus of Torah shabik saav is terusha balpeh.
Speaker A:What does it mean?
Speaker A:That the shlem is from Torah she beav is Torah she balped.
Speaker A:That means that if we only have Torah she b', kav, the Torah shebek sav would not have its shlemis.
Speaker A:Why?
Speaker A:Because in a generation like now or older generations, from when Moishe Rabbeinu brought down the tertiary.
Speaker A:Because the Torah shebek sav is challenged every time with different kind of generations, with different kind of tzimtsumim.
Speaker A:That's why we have if the Torah shebak sav I have, which that's the beginning of Torah sheb' ech sav.
Speaker A:That's the lucha sevan.
Speaker A:We have the chamisha kumshetorah, which are giving us the tariak mitzvahs.
Speaker A:But then we needed chazal, we needed the Gemara.
Speaker A:Because the Gemara is trying to explain how do we use the Torah she makes in such a situation?
Speaker A:I mean, it's developing the Torah she b' eqsav is developing itself the whole time.
Speaker A:And it's getting a bigger shlemis.
Speaker A:It's becoming wider.
Speaker A:It's relevant.
Speaker A:Let's say it's relevant.
Speaker A:The Torah sheb' qsav has a system in itself which it's trying, and it has to be relevant for any generation and for any situation, for every person.
Speaker A:And when a person is living through his personal life and he's doing what the Rebbe says in the beginning of the Torah, that means from every experience that he's challenged in life, he's able to look through it and learn and be moitzi hanoges Yisro.
Speaker A:Is that mean he's developing right now a Torah shabaal pe his own personal teresha balpepe.
Speaker A:His developing the Torah sherbalpeh is critical for the amtoka Sadinim.
Speaker A:It's one with amtoka sadim.
Speaker A:It's not that I'm living a life where I'm challenged with my personal situation, with My personal way of thinking, of seeing things with my personal personality, which I have the whole time be moitzi ha nogis yisroreis.
Speaker A:And then there's another idea of living a life of teresha bal and big mikayim Torah shabalpeh.
Speaker A:It's one thing when a person is able to look at the Torah as the Torah and he's able to take out from the Torah and make a shlemish territory through his own experience in life and living the life of halacha of Torah, which that's Teresha balpe.
Speaker A:With this life, he's mam tigdinim and that's called Torah shabalpen.
Speaker A:He brings a shlemus to his life.
Speaker A:He brings a shlemus to Teresh b' e gsav.
Speaker A:So since we understand the connection between giving over control to the Chochmailo, which that means giving over control to the Teresha bixav, and we understand the connection of that idea to everyone should develop his own personal.
Speaker A:I'm talking sadinim, his own personal terash rabalpe.
Speaker A:Since we understand that part.
Speaker A:It's very understood what the Rebbe says that part of Emunas chachomim is not just to believe in the chachomim, in the Rabbonim is part of the munish chachom is believing in yourself.
Speaker A:The Rebbe says that a person could maybe think he has a munischachamim.
Speaker A:He never chas vashona was mevaza or Talmud chochem.
Speaker A:He never laughed at any halacha in Shulchan Oruch.
Speaker A:But still there's a begam in munish chacho.
Speaker A:How could that be?
Speaker A:Because the Rebbe says that part of the muniz chachamim is that a person should believe in himself.
Speaker A:What does it mean, believe in himself?
Speaker A:The Rebbe says, believe in your own chiddushim.
Speaker A:That means if you have a chiddish in Torah, you have to understand that it's not a question that maybe it's a nice chiddish or not a nice Kiddush.
Speaker A:If you feel that for you this is a new, this is a new Das, that's your journey, that's your Torah Balpe.
Speaker A:Now, to live a life that you believe in chachomim and munis chachomemim, but you don't believe that you have a personal journey in life.
Speaker A:That's a steerer to the munaskachamim, the higher munaskachamim.
Speaker A:You can't say I believe that there's a teresha b'.
Speaker A:Ksav.
Speaker A:And I understand that the Torah shebek sav gets its shlemis through Torah Shabalpe and not understand your own goal that you have in the development of terosha balp'.
Speaker A:E. If a person is going to say, I believe in all the chachamim, and I listen to chachamim, I myself don't think I have anything personal to give or to say.
Speaker A:That means you don't believe in the chachomim.
Speaker A:Because if you would believe in the chachomim and you would learn Torah Samachalep, you would understand what it means to believe in chachamim.
Speaker A:You would know that there's a seichel protein, there's a sechel chloli.
Speaker A:You would understand that.
Speaker A:The whole idea is that your seichel protein should become nimtak and go into the seichel Chloe.
Speaker A:So you have to exist as a seichel proti.
Speaker A:You have to bring a shlemus to the Torah shevik sav.
Speaker A:If you don't understand that, you have something to give for Torah shabik saav.
Speaker A:So you don't understand what Torah shebik sab is all about.
Speaker A:So maybe you could say I have a munis chachamim, but you don't understand what chachma is about.
Speaker A:It's not a chochma to say I have a minischachumim, a minischachom.
Speaker A:Just throw the words around.
Speaker A:Part of believing in Munich chacham is understanding what you believe in.
Speaker A:So if I believe in chachomim, I believe in the chochma, I give trust in the chochma, I give trust in the chochmah that I could be able to be connected and to be Moitzi Hanogos Yisroel.
Speaker A:When a person's Moitzi la' atzemidre says hanogos yisorois from a place that he's challenged from hashonim shruchim, from Moisrois that are disconnecting him.
Speaker A:And he's challenged.
Speaker A:He's trying to cut his way.
Speaker A:Like the Rebbe says to Derech Memutzah.
Speaker A:He's trying to take out a mishpat.
Speaker A:That's right.
Speaker A:What he just now did is he took down from the chochma Eloia the lightness, and he brought it into his life.
Speaker A:And through that he was able to be mamtik, his own situation and come out with mishpot e hanogis Yisroaris that means he developed his own personal Torah, Shabalpe.
Speaker B:Can I ask you a question?
Speaker A:Yes.
Speaker B:Let's apply this to a practical example.
Speaker A:Yeah.
Speaker B:You said, okay, I send my.
Speaker B:I trying a certain Derek.
Speaker A:Okay.
Speaker B:I want this.
Speaker B:Bring this down to practical level.
Speaker A:Yeah.
Speaker B:So you mentioned, for example, a he problem with your child.
Speaker B:You're trying to get them to Dava.
Speaker B:You're trying to get them.
Speaker B:You put them in a specific yeshiva.
Speaker B:You want them to perform in that yeshiva.
Speaker B:It's gate nature.
Speaker A:Right.
Speaker B:So at that point, okay, would be to say, I'm missing something.
Speaker A:I need to make it closer.
Speaker A:People should.
Speaker A:Sorry, no, just hold it close.
Speaker A:So people just.
Speaker A:Yeah.
Speaker B:The way I'm thinking to do it is not working for this child.
Speaker B:Maybe it's making it worse, maybe it's making it a little bit better, but it's not right.
Speaker B:So I have to realize, ah, I must.
Speaker B:There's something of a law I have to connect to.
Speaker B:Therefore, you have to give your task to the fatmail.
Speaker B:Right?
Speaker A:Yeah.
Speaker B:But then, okay, you still need a practical plan how to proceed.
Speaker A:Yeah.
Speaker B:So is that practical plan coming to you directly from Hashem?
Speaker B:You say, listen, I have to throw my hands up and say, hashem, I took it this far.
Speaker B:I hit a dead end, and now I give it to you because I.
Speaker A:Don'T know what to do.
Speaker B:And then Hashem is going to send you an idea, a different path.
Speaker A:Yeah.
Speaker A:Yes, I'll explain.
Speaker A:Very nice.
Speaker A:Yeah.
Speaker A:So the question is very good.
Speaker A:And I should have explained a little better, actually.
Speaker A:That's what.
Speaker A:When the Rebbe says that a person could get to Eitzer Shlema, that means that after you do your part, that you let.
Speaker A:You let go and you give trust into the Chochmaeloi.
Speaker A:So the Rebbe says, then the Chochmaeloi brings our horror back.
Speaker A:And the horror is the Eitzer that comes into your mind.
Speaker A:But why is it called the Eitzer Shlema?
Speaker A:Because now it's sholem.
Speaker A:Because it includes in itself all the actual.
Speaker A:The whole situation with what you're dealing with right now.
Speaker A:So it means that it's not just.
Speaker A:It doesn't mean I'm giving away control.
Speaker A:I'm not saying anything anymore.
Speaker A:First of all, the move is not the idea.
Speaker A:If I'm saying more, saying less, it's the way you feel.
Speaker A:But even if I do say to my son things, if I feel that I'm saying it, but I'm giving trust in the Chochmael, that's already a change.
Speaker A:When you start feeling that you're in control.
Speaker A:And you have to make sure he heard what you said.
Speaker A:And he said it loud enough.
Speaker A:That shows that it's like the idea of ishtadlis and bitochen and ishtavlis.
Speaker A:It's the same kind of idea which we know we're supposed to do ishtadlis, but the way we look at ishtadlis is in eyes of Bitochen.
Speaker A:So here in the third, the Rebbe doesn't speak about ishtados and mitochem, but in different words.
Speaker A:He speaks about tzim tzumim and about tzmichas chachomim.
Speaker A:So actually it works that we do.
Speaker A:The first move we do to solve the situation is we give.
Speaker A:We do.
Speaker A:That's called a munas chachomim.
Speaker A:And right away the Rebbe says, once you give him unis chachamim, so you give the power taka for the chochma eloia to get empowered and bring a lightness and a horror back down to all the sichlim pratim.
Speaker A:So then all the sichlim protim start connecting themselves and they all become into one seichel koil, which that's a eitzel.
Speaker A:It's like we spoke Shabbos, that every confusion that a person has is because there's several Sikhlim pratim that are running around his mind and they're confusing him, like the Rebbe says.
Speaker A:One of the lashaynis over here is in Sif dalit.
Speaker A:The Rebbe says sivdala, that's chov Beis in the big osius.
Speaker A:The Rebbe says that means till a person doesn't do the idea that the his life is a life that he's confused the whole time, confused about everything.
Speaker A:And even when he does get a eitzer, it's not always a eitzer shloimy.
Speaker A:It's good for today, it's not good for tomorrow.
Speaker A:How do we live a life that we should be inspired the whole time with our help, like the Rebbe calls it.
Speaker A:By the end of the third, the Rebbe puts the posse in Yishlach Ezra chomekodesh that the Rebbe says that the Eizavi Yeshua that a person needs comes from above.
Speaker A:How do we awaken that power, that chochmaeloi that could come in and bring a likeness into all the sichlim protim that are confusing me because they're not connected to each other.
Speaker A:Every way of seeing things is living for itself.
Speaker A:And like we spoke yesterday, when a person can't get their true ata is because his mind is mixed up with ideas which every idea for itself has an explanation.
Speaker A:It's a way to see something.
Speaker A:You can't tell the person what you're saying.
Speaker A:Like we spoke about business, if you want to invest in something and there's two sides to the deal.
Speaker A:One side is that it's a very big risk now, not putting money into something that you could.
Speaker A:The risk is very big and you can lose your money.
Speaker A:It's a very stable seichel Prati.
Speaker A:There has to be such an idea in the world that a person thinks before he puts the money.
Speaker A:If the risk is too big, he doesn't put in the money.
Speaker A:That has to make sense.
Speaker A:It's not just it makes sense, it has to make sense.
Speaker A:Because if not, we wouldn't have a world today if we wouldn't have any kind of sense of where to put in money and where's the risk?
Speaker A:Mitzhat Cheney, he's confused because he says maybe the risk is big, but the potential of this deal, I could become very rich.
Speaker A:And there's a lot of stories of people that took risks and they became rich because they took the risk.
Speaker A:So which way is right?
Speaker A:So you have two kinds of ways of seeing things, which each way is true.
Speaker A:It's a knowledgeable thing, but they have to sit together.
Speaker A:For me to be able to live my life.
Speaker A:I can't live my life.
Speaker A:And every single thing one guy is going to tell me, it's better not to tell your children anything.
Speaker A:Believe me, don't tell him anything.
Speaker A:Just give him love.
Speaker A:The other guy tells him this.
Speaker A:It doesn't work that way.
Speaker A:You have to say something from time to time.
Speaker A:So now I'm confused.
Speaker A:Should I say something?
Speaker A:How much should I say?
Speaker A:That's why we need in life Hanogo ysi shores, which the Rebbe calls it.
Speaker A:Derech Hamimutzah.
Speaker A:Derech hame mutza is bring everything into consideration and come out with a decision which this decision is a mishpet Emes.
Speaker A:This decision is a seichel koil.
Speaker A:This decision is the Eitzer Shlema.
Speaker A:There's a meridika connection between a Eitzer and like we spoke, we explained the idea of an Eitzer.
Speaker A:And we'll say it again, because it's so true.
Speaker A:Every Eitzer, when a person gets Eitzer or true Eitzer is a seichel koil.
Speaker A:And like we said yesterday, if you go to a smart person and you tell him, I have a certain situation, I Need an eitzer.
Speaker A:You're smart.
Speaker A:Could you give me a eitzer?
Speaker A:The eitzer, What I'm expecting from this smart person, from this chachem and his eitzer, that he should listen to my conflict that I have.
Speaker A:And he should be able to consider all sides and come up with an idea which would be good for me.
Speaker A:And all the challenges that I brought up would be considered if that's called the eitza.
Speaker A:So a eitzer is a seichel Chloe.
Speaker A:And we need a whole time eitzes.
Speaker A:We need sichlim chlolim.
Speaker A:So the eitzer for this is to get this eitzer.
Speaker A:I'm answering again.
Speaker A:Your question is to give over control to the chachmailoi.
Speaker A:Understand that anything that's coming out, any confusion, any ticking, the fixing of it has to come from the chachmaeloi.
Speaker A:Once I give the chochmaelo the responsibility, I give him the smichah.
Speaker A:So then he gets empowered.
Speaker A:And then Tamils, he has the koych to bring that back into you.
Speaker A:The eitzer shlema.
Speaker A:So that's in the big look of sichlim protim and sichlim khlolim.
Speaker A:But over here.
Speaker A:Now let's finish about Rosh Hashanah.
Speaker A:Here in Oman, the whole idea fitare Samachalev, that everyone's coming Rosh Hashanah to the tzadik.
Speaker A:Why are we coming to the tzadiks of the Rebbe says by the end of the Torah, shubrinas koche kodoshim prinas Evan steer mitsuki oredz vayosha Salem taven shem atzadikim shalem nishta soilom validezinim tokim koladinim ayde prinas Evan shtir these words that look very high and they are very high words.
Speaker A:But if you learn the whole Torah, what it means to say is that the whole idea of the movement of being able to live a life that you moving from your seichel protein, becoming a skull in the seichel khloli and getting from the Seichel Hakhloi 8 and Mayim Amitaharim, all of this could have is happening also in the ezim thing of everybody going to the tzadik.
Speaker A:Because by going to the tzadik, the Rebbe says everyone's coming from his personal life, from his personal place, from his personal experience.
Speaker A:Like we see Oman today.
Speaker A:Everyone's coming to one Rab Nachman, but everyone's coming from a different place, a different symptom.
Speaker A:We have thousands of.
Speaker A:Of people that are mamish, different one from each other and everything.
Speaker A:But the beauty is that everyone feels that he's able to connect from his personal view, his personal way of living.
Speaker A:He's able to connect to this seych al khali.
Speaker A:That's the whole idea of coming to Ummah.
Speaker A:Because the tzadik, which means the Torah of the tzaddik, is a seichel chloli.
Speaker A:When I'm coming to the tzadik, I'm coming.
Speaker A:I'm becoming part of his.
Speaker A:His neshama, of his seiko.
Speaker A:So the whole movement of Kami Rosh Hashanah is being niskalah and being mam tigdinim.
Speaker A:And one more last thing which is important.
Speaker A:You can't think yourself as a seychel prati that wants to become niskal in a sechil chloli.
Speaker A:If you can't recognize not just that you're a seychel prati, that everyone that's around you, every other Jew, is also a seychel prati.
Speaker A:If someone's gonna say, I'm ready to give up, I'm a seychel prati, I'm leaving, taking my boundaries away.
Speaker A:I want to become the scholar in the seych al qali.
Speaker A:And if you ask him, how do you see other brothers, other friends that are walking around here in Oman, what do you say about them?
Speaker A:Do you like them?
Speaker A:Do you love them?
Speaker A:And you say, oh, I have nothing against them.
Speaker A:That's in a good matzah, but I'm not really loving them.
Speaker A:The Rebbe says over here, the idea of being able to bring your seichel proti and become part a of and become the skull in this place that's called the tzadik, that is the seichela khloli, is toli anan bechavi vuz se talia.
Speaker A:We have to love every other person that's part of the whole journey together.
Speaker A:Why is it?
Speaker A:And it makes sense, because you can't say that you really understand that you're a seychel prati and you want to get high into seychel khloli when you don't recognize what's part of the saykhalah khloe.
Speaker A:If I'm able to recognize that everyone around me is also a seikhel prati.
Speaker A:So I want to be connected with him.
Speaker A:I love him.
Speaker A:So then I could become the scholar into the Sheikh al qali.
Speaker A:But if I'm dividing myself from anybody else, you won't really become the skull in the Saykhala khloli because you don't understand, first of all, what the saykhel hakhli is all about.
Speaker A:So if you don't understand what the saykhal akhlali, how could you really connect to that Tsekhla khloe?
Speaker A:So over here today and tomorrow and Rosh Hashanah befrat is to be busy looking around and seeing how every other person around you is so important for this big idea of everyone being a seichel prati and everyone coming back into the Seichel akhloli being busy.
Speaker A:The Rebbe speaks over here in Samichalaf, also about Simcha.
Speaker A:The Rebbe brings the posse erzadikim yismach.
Speaker A:Being busy, being happy.
Speaker A:Being happy is avodah.
Speaker A:Being happy and being able to see and look at every other person and love every other person that's coming to the kibbutz by the Rebbe Rosh Hashanah.
Speaker A:There's no bidiyevit over here.
Speaker A:And this I would be.
Speaker A:I would love to speak in Yiddish.
Speaker A:They would understand me better what I'm talking about because they're living this challenge a lot more than the people that are coming from wherever in America.
Speaker A:The people that they speak Yiddish usually like they're the old home breast lovers.
Speaker A:They feel like Rab Nachman was stolen from them.
Speaker A:They were breast livers for 40, 60 years.
Speaker A:They lived through machloikis.
Speaker A:They came to Oman when it was very hard.
Speaker A:So it's my Rebbe.
Speaker A:All of a sudden you have like 40,000 people popping up, moving into the place, and they're like the Rebbe's mind.
Speaker A:He says, wait, you know, one second.
Speaker A:Let me explain something.
Speaker A:Are you new here?
Speaker A:No, man.
Speaker A:Okay, so I'm ghatlib.
Speaker A:Okay.
Speaker A:My father was breathless.
Speaker A:My grandfather was breathless.
Speaker A:I know what breast live is all about.
Speaker A:If you want to say anything about the Rebbe, you come ask me.
Speaker A:You come speak to me.
Speaker A:Don't just walk around the streets and everyone's opening up his own shule and everyone's representing Rab Nachman.
Speaker A:I don't like that idea.
Speaker A:We're the ones that we're supposed to be in charge over here.
Speaker A:So after we understood that we're not in control, we would like to be in control, but we're not in control.
Speaker A:We started looking at it as some kind of a bediyev.
Speaker A:That means.
Speaker A:Yeah.
Speaker A:The truth is that the Rebbe wants a Rosh Hashanah where everyone's coming.
Speaker A:People that are Shomri Torah mitzvahs, medag d', kimballocha, long pears, big beards.
Speaker A:But like, someone walks through Pushkin street and he sees the dancing with the music, with the trans music.
Speaker A:So he says.
Speaker A:He says, yeah, you know, well, the Rebbe has to deal with them too.
Speaker A:You know, these are neshamas.
Speaker A:Like, what.
Speaker A:What should we do?
Speaker A:Like, I'm.
Speaker A:I'm.
Speaker A:I understand you.
Speaker A:I understand you.
Speaker A:I would really like you to be busy with me because I'm the breast lover.
Speaker A:I'm the one that a whole year is trying to connect you.
Speaker A:And I understand that you have to give some time away, all for other kinds of rechoykim.
Speaker A:I accept it, Rebbe.
Speaker A:I have bimatzliya.
Speaker A:It's good.
Speaker A:I understand.
Speaker A:And probably if there's music in pushkana that I don't like, I believe that in some way it's a ticking.
Speaker A:Yeah, that's the way to.
Speaker A:You know, it's a mistake.
Speaker A:It's a mistake.
Speaker A:The way to look at when you walk through Kika Pushkana is to be so excited about the success of the Rebbe.
Speaker A:What the Rebbe is doing here.
Speaker A:If we take a look about Oman, this is a movement.
Speaker A:It's a movement of teshuvah that didn't exist for thousands of years.
Speaker A:We have thousands of rechoikim coming to Oman when they had a choice not to come, to stay in wherever they live and live a life.
Speaker A:I don't know what they do on Rosh Hashanah if they don't come here where they are, if the becha go to shul, to daven.
Speaker A:They had a choice.
Speaker A:They chose to give out $1,500 and come 48 hours and sleep in all kinds of tents over here.
Speaker A:To be here with the Rebbe Rosh Hashanah, this friar guy, or this Chelioni that you don't like that he's dancing around there.
Speaker A:And not just that he did this whole Messiah snefesh while he's here.
Speaker A:None of them are stupid.
Speaker A:They know what Ukraine is all about.
Speaker A:They know how to take a taxi from here and go to Odessa or any other place.
Speaker A:They don't do it.
Speaker A:And I don't care what kind of story someone's going to tell me that he knows about Son Lit Fisher guy told me, you know, they come to Oman.
Speaker A:He heard.
Speaker A:I don't care if there's some story like that, that someone went somewhere, it's not because he came to Oman.
Speaker A:He would have done the same thing wherever he came from.
Speaker A:But 99% from all these rechaikim.
Speaker A:They stay here at Shoshana.
Speaker A:They put on a couple on themselves and they get in love in the skylight, in the seichela koil of Rab Nachman.
Speaker A:They don't even know what they're talking about.
Speaker A:There's something that they feel in the ear.
Speaker A:They're dancing.
Speaker A:So if you're a breast liver and you're sitting by the tzin and you're trying to say tikinakloli, and you're aggravated from the music that they're knocking in your head, and you're saying, this is not what the Rebbe wants.
Speaker A:The Rebbe would want it to be quiet.
Speaker A:Everyone should be able to say the tikinakloh be'.
Speaker A:Kavanah.
Speaker A:You're making a mistake.
Speaker A:He doesn't need now your tikinakololi for the Rebbe.
Speaker A:You're just like the second guy over there that came.
Speaker A:You're nothing better than him.
Speaker A:The only connection that you could have with the Rebbe, if you love him together and everyone's going to love each other, you'll also be able to be connected to the seichelakoylim.
Speaker A:So getting back to this thing that I said, I should have said in Yiddish.
Speaker A:I would love to say in Yiddish, but probably I would awaken such a machloikis on myself by saying it.
Speaker A:So I rather don't say it.
Speaker A:But I'm telling you, this is the way a lot of haredi people that come from Breslav are looking at the picture.
Speaker A:It's like a bediyevid.
Speaker A:You ask him, where do you daven?
Speaker A:Where's your clothes?
Speaker A:No, I'm not here.
Speaker A:I'm over there.
Speaker A:I'm in that shul.
Speaker A:That's the high society shul.
Speaker A:You know, the real haredim, the fruma guys, the real breast lovers.
Speaker A:That's where I daven Rosh Hashanah.
Speaker A:I come in here, yeah.
Speaker A:Because I have to say thich nakhloi baretzi'.
Speaker A:In.
Speaker A:That's why I come here.
Speaker A:It should be fakir.
Speaker A:You should be busy walking around the streets of Pushkina, looking at every other yid telling him a good word, trying to love him.
Speaker A:Yeah.
Speaker A:It's not easy to love.
Speaker A:And I'm saying it from a place, for me, personal, it's very hard.
Speaker A:I'm a very.
Speaker A:How do you say in English, Bakoti?
Speaker A:Critical.
Speaker A:Critical.
Speaker A:I'm very.
Speaker A:In a minute, I see something wrong.
Speaker A:It's like, what?
Speaker A:What's going on?
Speaker A:What do you think you came to oma?
Speaker A:What are you throwing me a glass in the middle of the street?
Speaker A:You're screaming, you're yelling.
Speaker A:Every second person over here awakens something that I don't like, but that's davoda Davoida, is to go out of your own symptom if you want to become part of the seichela khloe and start loving and opening up it to him.
Speaker A:And then yerzoika tabam has become the skull and the rebbe.
Speaker A:We should all be zoich habezer hashem through the personal avodah that we're going to do to be mamtik, our own dinim.
Speaker A:We should get be part of the big seichela koil and look at the beauty over here.
Speaker A:And I have to be messiah with one word.
Speaker A:Who's saying a shayf to me?
Speaker A:Maybe she just now came good Ravmaymon.
Speaker A:I was that way.
Speaker A:Rabnosin hamamish gonna finish.
Speaker A:I just wanted to say one last thing, which I don't remember myself, what I wanted to say.
Speaker A:Yeah, but it's the last thing.
Speaker A:It's the last thing.
Speaker A:Oh, this is the idea.
Speaker A:Yeah.
Speaker A:Ravnosin would like it, probably.
Speaker A:We know in Breslav that it was very important Leila Rosh Hashanah, that everyone goes over to his friend in shul and says, and look into the eyes of the second person, because the turin Arav writes that the or from the rebbe, from the tzadik is in the whole kibbutz.
Speaker A:So if you want to be connected, you should look into the eyes and get from this thing.
Speaker A:So we always felt in Breslip that Rosh Hashanah benay, the rebbe comes down, like from the heaven.
Speaker A:And he comes down.
Speaker A:He's with us together in the kibbutz.
Speaker A:So I asked somebody, one of these Yiddish speakers, where do you think the rebbe walks in first?
Speaker A:Rosh Hashanah banai.
Speaker A:When he comes into Oman, you probably say he walks into the big clois.
Speaker A:That's his chassidis.
Speaker A:He walks into the cloys, he says.
Speaker A:Then he starts walking around Oman to see everybody.
Speaker A:I said, no, I think you're making a mistake.
Speaker A:The first place where the rab nachman comes in is probably there's a shul here called Chazon Ovadia where you have like 5,000 Bali Chuvahs davening.
Speaker A:That's the first place where the rebbe comes in to say gut Yontev in your clothes.
Speaker A:I don't know if he's able to make it.
Speaker A:He comes the last.
Speaker A:Because the beauty of Rosh Hashanah is not you.
Speaker A:The beauty of Rosh Hashanah is the whole picture of Oman.
Speaker A:Everything together being part of the whole picture.
Speaker B:That's the ticket.
