The Power of the Heart in Torah- Healing Stress and Finding Joy
This podcast explores the deep connections between the themes of Hanukkah, the role of the tzadik, and the interplay of the heart and lungs in times of stress. The discussion highlights how the tzadik acts as the heart of the community, offering guidance and prayer that cools the heart's fervor during challenges, akin to the lungs' role in regulating the body's temperature. The episode emphasizes the importance of the Shemin (oil) of Hanukkah as a metaphor for nourishment and healing, illustrating how it moisturizes both the body and soul, allowing for a return to balance and health. Drawing on Kabbalistic concepts, the speaker elaborates on how the communal response to a tzadik's pain can lead to collective healing, illustrating the interconnectedness of all souls. The insights culminate in a call to embrace unity and truth, reflecting the essence of Hanukkah and its enduring light throughout the year.
The exploration of Hanukkah's significance unfolds with a deep dive into the interplay between spiritual and physical realms, as illustrated through the lens of Rabbi Nachman's teachings. The discussion begins with the profound connection of Hanukkah to the spiritual concept of the 'tzadik', or righteous person, who embodies the heart of the community. During times of communal stress and challenges, the people instinctively turn to their tzadik for guidance and support, paralleling the physiological responses of the human body under pressure. Just as blood rushes to the heart during moments of stress, the community seeks the tzadik's prayers and wisdom to restore balance and health. This physiological analogy is elucidated through the mushel, or parable, of blood circulation and heart function, demonstrating how divine intervention can help alleviate communal suffering and restore harmony.
The episode further elaborates on the importance of breathing as a means of cooling the heart and managing stress. The lungs play a crucial role in this process, as they help regulate the body’s temperature and moisture levels, akin to how the tzadik’s prayers can soothe the hearts of the people. Breathing techniques and their impact on our physical and emotional states are emphasized, drawing on both traditional wisdom and contemporary practices. The conversation highlights how the right breathing techniques can be transformative, serving as a bridge between the conscious and subconscious, thus enhancing one’s spiritual practice and overall well-being.
Ultimately, the discourse culminates in the notion of 'shemin', or oil, particularly the oil of Hanukkah, which signifies nourishment and healing for both the body and spirit. This oil serves as a metaphorical lubricant that allows for the unification of disparate elements within the community, promoting emotional and spiritual cohesion. The act of lighting the Hanukkah candles is framed not only as a ritual observance but as a powerful act of bringing forth light and unity, reinforcing the bonds among community members and with the divine. Through this rich tapestry of ideas, the episode articulates a holistic understanding of how spiritual practices can have profound effects on our physical lives, offering listeners a compelling narrative that intertwines health, spirituality, and communal responsibility.
Takeaways:
- Hanukkah symbolizes a time of renewal and increased spiritual energy connected to our hearts.
- The heart and lungs are interrelated; stress affects them, requiring balance and mindfulness.
- Breathing techniques can help manage stress, highlighting the body's physical and spiritual connections.
- The significance of oil during Hanukkah represents healing and moisture for the community's soul.
- Tzadikim act as guides, their prayers helping to restore balance during communal stress.
- True unity arises from recognizing multiplicity, emphasizing the importance of community in spiritual growth.
Transcript
Hanukkah is so connected to the order of Nachman, the Or of Hanukkah and the frat.
Speaker A:Now the or of Hanukkah and the Shadesh or Shadesh, Tevis, Shadish, Tevis, which is the chedesh of Shaivavim, of Hatov Esanerois.
Speaker A:So everything about Hanukkah is now happening with greater and greater power.
Speaker A:Rabnathim is now going to take us back to an earlier idea that we saw in the Torah is that's when any time that a community is going through challenge, Hashem Yerachem, we run to the tzadik, we run to the tzadik, we run to the Roshiva and we say, what should we do?
Speaker A:Of course, we're diving into hashem the whole time.
Speaker A:But practical, you want to ask when something is going on, you know, what does the Roshiva say about this?
Speaker A:What should we do about this?
Speaker A:You want guidance and wisdom.
Speaker A:So too the body of a person, the heart of the person.
Speaker A:When the heart, when the body is going through a stress.
Speaker A:So we explain that all the blood rushes to the heart.
Speaker A:That's why the extremities can get cold when there's a stress and the heart starts beating faster.
Speaker A:Because not only is the heart feeling the stress, but it now has to deal with all the blood that's rushing through it.
Speaker A:We explain that this is a very, very important mushul, that once the stress abates, once the challenge goes away, so the blood goes back to its normal talukha, which is the same word as halacha, and the blood returns back to normal circulation and the heart is at rest again.
Speaker A:So too once through the tefillahs of the tzadik, and that stress abates and that problem goes away.
Speaker A:So, so too all of the community returns and resumes back to healthy, normal functioning.
Speaker A:Okay, that was a very important moshel that we explained before.
Speaker A:We explained also that through the tzadik davening and through the tzadik be Mechadesh Torah.
Speaker A:Halacha, Halacha, that's like a leda, that's like a birth.
Speaker A:We said the same thing.
Speaker A:When also a person is going to give birth.
Speaker A:We said that all the blood rushes to the womb and the extremities become cold.
Speaker A:Like we saw when they wanted to know when the servants of Pharaoh wanted to know.
Speaker A:How will we know when the Jewish women are going to give birth?
Speaker A:Because the gezera was Hashem Yarach and that we should throw all the babies into the Nile.
Speaker A:So how should we know?
Speaker A:He said when their legs become like stone, it becomes cold.
Speaker A:Meaning, pshat that the symph that the blood is rushing out and they're becoming cold, leaving the extremities, and they're going to give energy to the womb that's now going to create a stress in that area in order to push the child up.
Speaker A:So the same formula works when there's a stress in a community, hashem yachem and people run to the tzadik.
Speaker A:And the tzadik is that's where the heart beats faster when it's a time of stress.
Speaker A:And then after the tzadik, davens and his machad eishalacha.
Speaker A:So something was birthed into the world, like the womb birthing something.
Speaker A:And at that point, just like a woman, when the birth happens, so the circulation returns to normal.
Speaker A:Rabnachman that was all with regards to the heart and the womb.
Speaker A:Rab Nachman is now going to connect another part of our body to our heart.
Speaker A:And he's going to show you an amazing interplay between different parts of your body and how this is all what Hanukkah is about.
Speaker A:And we're really finishing this Torah.
Speaker A:Tanyana Beyz has been like one of my dear friends of Nachman Fried.
Speaker A:So he always says, like, it's hard to go to the next Torah because, like, you're so wed to this Torah.
Speaker A:It's like you got.
Speaker A:You had a hasana with Tanyana Beyz and it's.
Speaker A:You don't want to go to the next Torah.
Speaker A:Like, it's just too.
Speaker A:It's too sweet and too beautiful.
Speaker A:So at the same time, as we're holding on to this Torah, we're going to say hajun alach behadrachalon.
Speaker A:And that's coming at the time that the heart is in pain.
Speaker A:Gam hare yah bitzara.
Speaker A:Also, the lungs are in pain.
Speaker A:He's going to show us this amazing interconnectedness between our lungs and our heart.
Speaker A:Kiya reyehy kiyomaguf.
Speaker A:The lungs keep the body going.
Speaker A:Meaning, simply put, the heart does as well.
Speaker A:What's the heart responsible for?
Speaker A:The heart is responsible for bringing blood around the body, whereas the lungs is responsible for bringing oxygen around the body and oxygenating the blood.
Speaker A:Kiharei mekayemis haleicha levona v'mam sheches halach luchas lehaguf.
Speaker A:So we explained last time in the ancient system of the humors and four temperaments, that there's four essential substances in the body that need to be in proper balance.
Speaker A:Yellow bile, black bile, blood, and phlegm.
Speaker A:And the regulatory organ of your phlegm is your lungs.
Speaker A:And we all know when there's phlegm issues, it's like lung stuff.
Speaker A:Now, the way that Rabnachman is explaining it is that the lungs are responsible essentially for to cool down the body and to moisturize the body by taking the moisture that's in the air, breathing it in, and then circulating that moisture around the body, meaning to have moist, oxygenated air.
Speaker A:So you put like a humidifier into a room, person's having a problem breathing.
Speaker A:It should be moist air, maybe a few essential oils in there.
Speaker A:Eucalyptus, rosemary.
Speaker A:There's different, different things for different things.
Speaker A:And through breathing in, there's a moisturizing of the body.
Speaker A:Now, that's only if the breathing is done in a healthy way, as we're going to see now.
Speaker A:Sometimes the breathing can be an unhealthy way and it's going to create the reverse effect.
Speaker A:So says Rab Nachman.
Speaker A:He's literally taking us into our lungs and our heart right now.
Speaker A:K'aguf yesh loy t'nu'at sheheimi yab shemaguf.
Speaker A:The way that the body works is that t'nuot when you move your body, it dries out your body.
Speaker A:You get dry, you get dehydrated.
Speaker A:That's why after you go for a run, you need to replenish because you're dehydrated.
Speaker A:So movement of the body is dehydrating.
Speaker A:It dries out the body.
Speaker A:Kihatunuos miyabsim.
Speaker A:Movement of the body dries out the body.
Speaker A:Valkaim icharakiyim al deareya shemam sheches lach luchas.
Speaker A:And therefore my body's moving all the time.
Speaker A:You ever watch kids, they don't stop moving.
Speaker A:Their bodies just move.
Speaker A:They're not just sitting.
Speaker A:When people get older, generally they're more stationary.
Speaker A:Kids, though, they just move.
Speaker A:They literally just move all the time.
Speaker A:They're just moving.
Speaker A:So it's important their lungs are working properly.
Speaker A:Of course, it's important for everybody, but their bodies are getting dried out, so to speak.
Speaker A:So look at imnatum is going to say now, because the body is always moving and you don't want it to dry out.
Speaker A:You need the lungs to breathe in a healthy way to bring moisture into the body to keep it from drying out.
Speaker A:Now here's when the problem happens.
Speaker A:If my heart is in pain, so we said if the heart is in pain, what happens?
Speaker A:All the blood rushes to the heart, creates pressure on the heart.
Speaker A:The heart starts beating very fast.
Speaker A:The heart is a hot organ.
Speaker A:Even colloquially we talk about the heart as being my heart is on fire.
Speaker A:The heart is something that is a place of passion and fire.
Speaker A:So the heart is an organ that's hot.
Speaker A:It's anyways hot.
Speaker A:Now what happens if you start beating a lot?
Speaker A:So that's called overheating.
Speaker A:If the heart is really beating fast and you feel like when you're like you're hot, your heart is beating fast.
Speaker A:So the heart is going to beat fast when there's a stress.
Speaker A:The problem there is is that the heart starts warming up.
Speaker A:But it can warm up too much.
Speaker A:Good thing we have the lungs.
Speaker A:The lungs become like these wings to cool down the heart.
Speaker A:So healthy breathing of the lungs.
Speaker A:That's why you see this.
Speaker A:I remember when I was a kid, I was not exactly the calmest kid.
Speaker A:So my mother always just.
Speaker A:Just breathe, just and through that.
Speaker A:I don't know if she knew that from Rab Nachman, but she was saying it that just breathe.
Speaker A:You could, you could cool down yourself, you could cool down your body, you can relax your whole self.
Speaker A:Surah Nachman is saying here that once the heart is going through a stress and the blood is going and it's like pounding on the heart, so the heart starts beating very, very strong.
Speaker A:It's trying to move the blood away.
Speaker A:The blood is pumping into the heart like we said, trying to get eitza from the heart.
Speaker A:How do we get through this stress?
Speaker A:So now the lungs start breathing heavily in order to calm down the heart, which is sign that we experience that if we're going through a stressful thing, it's not just the heart is beating fast.
Speaker A:You notice your breathing starts to go fast.
Speaker A:Why don't you just separate the two?
Speaker A:Okay, so what I'm going through a stressful thing.
Speaker A:Why is it that when the heart beats fast and we notice the lungs start.
Speaker A:So the reason why the lungs start going quickly is that the lungs, it's not just physiologically we're talking about some kabbalistic is that the lungs are there to cool down the heart, that the heart shouldn't just get out of control and dry up the whole body.
Speaker A:So the lungs start breathing in order to provide a coolness leqarer the lave.
Speaker A:But then there's another issue because if the lungs are working so hard to cool down the heart, then what's going to be with the Lungs.
Speaker A:The lungs don't have something else to cool them down.
Speaker A:You don't have a second set of lungs will activate new lung.
Speaker A:You need an additional piece in the ecosystem.
Speaker A:So if the lungs start breathing so fast and so heavily, then it becomes dangerous because the lungs were the mechanism to cool down the body.
Speaker A:But now the lungs themselves are becoming inflamed.
Speaker A:They're moving so fast, they're drying out themselves.
Speaker A:And remember we said this was Ravnachten's illness that he was going through with his tuberculosis.
Speaker A:This drying out of the lungs.
Speaker A:Now it's interesting.
Speaker A:It's a very, very trendy thing that people are into breathing nowadays.
Speaker A:I'm happy because breathing has been around since the beginning of time.
Speaker A:I'm happy that people are taking it seriously.
Speaker A:But people have to realize there's not just one type of breathing.
Speaker A:It's not just, I'm going to like a breathing group.
Speaker A:So there's many types of breathing, there's many types of breathing specifically related to the nose and the mouth.
Speaker A:There's two totally different types of breathing.
Speaker A:Even though you think it's all the same oxygen, it's totally different mechanisms and technology that essentially mouth breathing was something that was given to the human, the humanoid that was the part of the human being that's like an animal, is that he was given the breath through the mouth.
Speaker A:That's in Nevisha, Bahamas.
Speaker A:You'll notice that when he was given neshama, when Adam was given the soul, it says vayipach be'apav nishmashayim that that breath was blown into his nose.
Speaker A:That was not a breath of the mouth, that that was a nose breath that was breathed through his nose, the nose of Adam.
Speaker A:So I wanted to say, and the serum talk about this, that the two types of breathing, one corresponds to your higher soul consciousness, one to your lower soul consciousness.
Speaker A:So I wanted to say that a lot of the breathing groups that are very trendy nowadays is focusing on mouth breathing, mouth breathing, like heliotropic breathing and like, like this type of like literally hours.
Speaker A:And people like ah, ah.
Speaker A:They're like screaming like mamish.
Speaker A:You ever seen some of this stuff going on?
Speaker A:This is what's going on, just so you guys know.
Speaker A:And it's gevaldic.
Speaker A:But it's important to note that that type of breathing is definitely, as you see clearly going towards the animal part of the human being.
Speaker A:And that's why a lot of the cleansing that people feel is where their animal soul went out of whack.
Speaker A:So they have all this, like, animal stuff that's, like, coming out.
Speaker A:And the therapist, I just let it out, just scream, just let it out.
Speaker A:Whereas nose breathing, you don't usually have a person breathing through the nose and starting to come to, like, wild.
Speaker A:It's much higher of the av nishmash chaim.
Speaker A:It's much more of just a receiving of a higher divine consciousness and less of, like, this animal kind of clearing stuff.
Speaker A:Just important to note.
Speaker A:Also important to note that if a person is doing very heavy breathing, so he's warming up the lungs, and he's at the same concern of drying out.
Speaker A:Now, what's the tikkun of all this?
Speaker A:If the heart is beating very fast and the heart is now drying out, Hashemirachem.
Speaker A:So good thing we have the lungs to cool it down, because the lungs start.
Speaker A:So the lungs are going to dry.
Speaker A:It also has Vashon.
Speaker A:So what is the tikkun of this?
Speaker A:So Nachman says the tikkun of this is it needs moisture.
Speaker A:And this is what is called the Shemin of Hanukkah.
Speaker A:It needs the oil.
Speaker A:And he says, like the world says that through oil, everything becomes moisturized.
Speaker A:The whole world knows that oil is something that gives.
Speaker A:That gives moisture and that prevents dryness.
Speaker A:Now, anybody who's with us in Rabnosim, we're speaking about the pulis mishtanes and how all of life, we mentioned this a little bit here, is to get to the akhdus ha parashat, to come into unity consciousness.
Speaker A:And during the days of the week, we go through a challenge because the days of the week are all about multiplicity, what's called pu'uls mishtanis.
Speaker A:Now, when Hashem made the world, he made the world in such a way where there's a lot of different stuff.
Speaker A:It's a lot of different options.
Speaker A:You ever been to a Walmart, seen how many yogurt flavors?
Speaker A:There are a lot of different options, even though they're only owned by, like, one or two companies.
Speaker A:But the world, and that has a deep meaning to it.
Speaker A:The world itself has a lot of multiplicity.
Speaker A:There's a lot of multiplicity in this world.
Speaker A:And a person can get lost in the multiplicity of this world and really get back into Aristotelian trouble by looking at the world and seeing, well, this world is so filled with multiplicity.
Speaker A:How does it originate from the One?
Speaker A:All I see is multiplicity.
Speaker A:So Rabnachan says, the way that you can understand that is through Shabbos.
Speaker A:That Shabbos, everything comes back to unity.
Speaker A:And if you understand Shabbos properly, you could take the unity of Shabbos and then push that light into the week, that you don't get lost in the puulus mishtanas.
Speaker A:You don't get lost in the multiplicity and the ultimate.
Speaker A:Like we mentioned a few days ago, that the ultimate is being able to take multiplicity and come back to unity consciousness.
Speaker A:That's why.
Speaker A:Why didn't Hashem just make a world of Shabbos hidafgameit6days and then Shabbos that we should be able to go through the pulis mishtanes, we should be able to go through a world of multiplicity and be able to trace it back to the one through Shabbos Kodesh, and then push that unity into the new week, not get lost in the multiplicity of the week.
Speaker A:And we said this is all based on the halacha that the Gemara says.
Speaker A:Echad v'rab'm halokhka rabim.
Speaker A:When you have many people that say one halacha the same, and you have one person that has a distending opinion, why do we go with the many?
Speaker A:So the simple answer is that it's just.
Speaker A:It's a majority.
Speaker A:There's more people saying this.
Speaker A:We should pask in according to the many.
Speaker A:But we explained, according to Chassidus, that why the Torah, the Torah could have set it up any way it wants.
Speaker A:Why did the Torah set it up that way?
Speaker A:What's the deeper Omec is that Hashem has great pleasure when many different people could come to the same conclusion, when many different people who come from different backgrounds and different ways of seeing the world, and pool is mishtanes, and they could all come together and proclaim hashem is one through the halacha, that they're paskoning.
Speaker A:That's a much higher level of revealing unity through multiplicity than one person, even if he's smarter.
Speaker A:And we saw this with the Tanur shalach noi that the machloikis of all the chacham, when he said that the tannur was tahor and they said that it's tame, even though he was greater than them, and the halacha always followed beliezer Fuipaskan like the Rabim.
Speaker A:And even though he was bringing bash coals and he was bringing carob trees walking around, and he's changing the rivers and he's caving in walls and all sorts of.
Speaker A:And we're not impressed by that, it's more impressive to get all of these rabbis who have such different ways of seeing the world to agree on a halacha that's much more impressive because that's going into the multiplicity and finding the unity from the multiplicity.
Speaker A:So now back to us.
Speaker A:What is a unique thing?
Speaker A:When something dries out, there's a quality that happens to it.
Speaker A:And that is, are things unified when they're dry or are they pixelated and broken up?
Speaker A:When something dries out, you see it.
Speaker A:It starts crumbling like dry bread, it starts crumbling.
Speaker A:You have a bunch of earth.
Speaker A:When the earth is dry, you touch it and the whole thing.
Speaker A:What unifies something?
Speaker A:Oil.
Speaker A:When you add oil, it kind of makes it like a gush.
Speaker A:It kind of stupes the whole thing together.
Speaker A:It unifies things.
Speaker A:So deeper.
Speaker A:Rabnachim is saying that when the heart is drying out and the lungs are drying out, it means a person is getting lost in the puulus mishtanes.
Speaker A:He's getting lost in the multiplicity.
Speaker A:Yeah.
Speaker A:Ellie, how does it bring together things?
Speaker A:If it's like a solid, and if you try to pour water into oil or any other liquid, it doesn't mix, it's a solid.
Speaker A:It won't mix everything up.
Speaker A:The oil will unify solid pieces.
Speaker A:It will make things into like a gush.
Speaker A:And you pour oil on some, let's say you have all this dried up stuff and you pour some oil, it starts to bring these pieces together, this particulate matter together.
Speaker A:If I had all this dust, you add some oil to it.
Speaker A:You want some on my hands?
Speaker A:You want some on your hands?
Speaker A:Yeah.
Speaker A:When your hands are dry, things are flaking off.
Speaker A:You put some oil on there, it's like, oh, I'm one again.
Speaker A:I'm not like, you know, shedding.
Speaker A:You know what I'm.
Speaker A:You don't want that.
Speaker A:You don't want to be just particulating, like, just pixelating.
Speaker A:You want to be one.
Speaker A:Put oil on.
Speaker A:You're like, ah, I have a hand back.
Speaker A:You know what I'm saying?
Speaker A:This time of year, this is.
Speaker A:So the oil is something which, when you add it to the dryness, it starts unifying things again.
Speaker A:So the tikkun of the.
Speaker A:Of the heart overheating, because going through that stress and then the lungs doing their job, attempting to cool things down, but them being overworked is that you need the Shemin.
Speaker A:You need the Shemon, and that's the Shemin of Hanukkah.
Speaker A:The Shemin of Hanukkah we're going to see is really everything we talked about.
Speaker A:Earlier in the Torah, for those who've been with us, that the entire process of the Shemin, which we explained, was going through the three names of EMEs of Kel Elokim and Yudkei Vav Kei and those shining in to the four parts of Debur, the Debur of Tzedakah, the Debur of Ashiras, the Deborah of Chuva, the Deborah of Ashiras, the Debur of Malchus, that, that Emes, that's the Emes of Hanukkah.
Speaker A:That's the lamale Amen ateva.
Speaker A:That's the shemin that's now nourishing my soul, my body.
Speaker A:And that's what Rab Nachman is now talking about, where he says that the only way that I could fight this, the shemin hu re fua le haraya.
Speaker A:When I bring shemin, I start healing my lungs.
Speaker A:Shemin is a very good thing to have in the diet.
Speaker A:As many tzadikim you see, they have shemin, like all the time.
Speaker A:Shemin, shemin zayas.
Speaker A:And he says, like Rab Nachman says, like everybody says, the oylum kiyashemim alach leach Shemin moisturizes you.
Speaker A:The shemin of Hanukkah, shubechinas tikkun atzara.
Speaker A:Oh, because remember, what did we say was the tikkun of the tsara, the tikkun of the tzara is when everyone is running to the tzadik, right?
Speaker A:So the heart is beating fast.
Speaker A:But then what's happening through that?
Speaker A:The tzadik is being mechadesh.
Speaker A:He's davening, he's being mechadesh halokha.
Speaker A:How is he being mechadish?
Speaker A:The halacha through the emes, through the emes of Kel Elokim, Yudkei VAV kei, through those three shemos, he's being mechadesh, the halakha, and those three shem is coming into the four parts of his debur.
Speaker A:And once he does that, the halakha is birthed.
Speaker A:And now the blood could go back to normal circulation and everything calms down.
Speaker A:So this is the shemin that we're talking about, is bringing down this very, very high experience.
Speaker A:And it's fascinating that one of the shemus that you think about, you light Hanukkah candles when you say lahadlik NER Hanukkah.
Speaker A:I know it's a big discussion.
Speaker A:You say, shell not shall the Chassidim and the Maqubalim and the Sephardim don't say shell.
Speaker A:Ashkenazim generally do.
Speaker A:In some Siddurim, you'll see shell as in parentheses.
Speaker A:Usually, you know, in the Gemara, they say you don't read the parentheses.
Speaker A:So.
Speaker A:But without getting political here, you could say shell if you want, and Hashem loves you.
Speaker A:But in the aria Kaddish, shel is like, it's for Shabbos and lahadlik.
Speaker A:NER Hanukkah, those rosha tevis, those three letters of lahadlik lamed NER nun haneka ches.
Speaker A:Those three letters spell the word nachal.
Speaker A:Nachal is a river.
Speaker A:Nachal is a river.
Speaker A:Nachel noive me korchochachma is a river, is a river flowing down.
Speaker A:And you're having in mind that you're bringing this river of emes, this unbelievable river, a flow of shefa, of shemin, like, coming down like a waterfall of shemin, like.
Speaker A:You know what I'm saying, Mamish, A waterfall of shemin coming down from Shemayim.
Speaker A:You bring this and this lahadlic nerchanuka.
Speaker A:This is nafshnu chiksola Hashem, that my soul is yearning for you.
Speaker A:Hashem, which is also the roshetevis.
Speaker A:Nafshenu nun chiksa yearns ches lashem lamed is also the nachal.
Speaker A:This is this flow, this river that you're thinking about when you're lighting the Hanukkah candles.
Speaker A:This is this flow that's coming down from kel elokim yudkei vav kei that you're pulling down the emes, the shemin, and that's going to birth talacha and halicha, and that's the shashua elam haba that you're going to be moid to hashem of just all the goodness that he's giving.
Speaker A:And that's really what we're getting ready for in the world to come.
Speaker A:Yeah, Yankov.
Speaker A:So when you said that tzadik is like the heart of the community, and the heart starts beating faster, there's an issue going on.
Speaker A:Everyone's running to the tzadik.
Speaker A:When tzadik is davening, is that like the breathing that cools down the heart?
Speaker A:What would be the breathing in this for the lungs?
Speaker A:I think the breathing is davening.
Speaker A:I think it's also some of the meditations and the yecudim, a lot of yechudim.
Speaker A:Yecudim means your.
Speaker A:You're connecting things.
Speaker A:You're connecting things as opposed to.
Speaker A:It says the rashaim are Always trying to make things separate.
Speaker A:They're trying to break.
Speaker A:Break things up.
Speaker A:They always want to make split and division.
Speaker A:And, you know, aidavin in the other shul.
Speaker A:The other.
Speaker A:The other shul.
Speaker A:Come on, like, we couldn't keep this together.
Speaker A:It's all about making division.
Speaker A:That's the.
Speaker A:The reshayim and the tzadikim are always trying to make things 1.
Speaker A:Are we trying to unify people?
Speaker A:They're not focusing on what we have separate.
Speaker A:They're focusing on what we have in common.
Speaker A:That's called a yichud.
Speaker A:A yichud is unifying ideas, unifying things.
Speaker A:It's a very nice thing when you go on a date with someone and the conversation is, oh, I also share that.
Speaker A:Or like a, oh, the son that you say, she shares that idea with you.
Speaker A:Or oh, I also.
Speaker A:Oh, you mentioned this thing.
Speaker A:And oh, me too.
Speaker A:That's a yichud.
Speaker A:As opposed to, oh, I don't do that.
Speaker A:Or that's not me.
Speaker A:Or that.
Speaker A:Okay, now, there's certain times that there has to be distinctions, but yechudim is we're making things come together that are opposite.
Speaker A:That's a yichud.
Speaker A:So yehudem are done a lot of times with breathing is that you're breathing in and you're going, and you're connecting ideas.
Speaker A:Breathing is a very unifying thing.
Speaker A:Even the tzadik that we have parts of our nervous system that are voluntary, right?
Speaker A:That you can totally control.
Speaker A:You can control the movement of your hand, but then you have parts of your nervous system that you don't control at all.
Speaker A:Like your heart.
Speaker A:You don't decide to make it beat.
Speaker A:Wait a second.
Speaker A:We're going to slow it.
Speaker A:Wait a second.
Speaker A:Okay, beat.
Speaker A:No, don't beat yet.
Speaker A:Now beat.
Speaker A:It beats digestion.
Speaker A:Let me just like, not digest for a little bit and I'll turn it back on.
Speaker A:Turn it off.
Speaker A:It's happening involuntarily.
Speaker A:But then there's a part of your body which both works volume voluntarily and involuntarily.
Speaker A:That's called your breathing.
Speaker A:You could literally stop it and hold your breath.
Speaker A:Or it happens without you realizing it.
Speaker A:It's the bridge between your conscious part of your neurological system and your subconscious.
Speaker A:It's happening on its own, which is a very interesting thing.
Speaker A:That's why breathing is that thing which is always in every meditative practice.
Speaker A:It bridges the conscious and the subconscious.
Speaker A:Because when you're going through a meditative experience, you're trying to bridge that gap into your subconscious world.
Speaker A:And That's a real big.
Speaker A:People could, like big, big tzadikim.
Speaker A:They can.
Speaker A:Even their subconscious, they could slow their heartbeat down.
Speaker A:I don't mean.
Speaker A:But like, they could.
Speaker A:They have total control of everything.
Speaker A:So breathing is that bridge, that bridges the gap.
Speaker A:So I think that the tzadik's breathing is a big part of that.
Speaker A:And the Yechudim that he does through the breathing.
Speaker A:But now we're saying that there's another level that the tzadik has to draw from the shemin, that even if his breathing gets out of control, he needs to be able to draw from the shemin.
Speaker A:The shemin is what we're talking about is this world of emes, of bringing down emes from the three shemis of hashem, the things that we mentioned earlier in the Torah.
Speaker A:And then the Rebbe says this in the beginning, when the tzadik is going through this tsaro, you know, tzadikim are not just connected things.
Speaker A:And all of us, because I'm akulam tzadikim, they're not just connected to things of this world.
Speaker A:Like Rav Kook says that death is just called his gabri sachaim.
Speaker A:Death is just a strengthening of life.
Speaker A:It's just life in a different form.
Speaker A:And the Gemara is replete with discussion about the Mason, knowing what's going on, communicating.
Speaker A:Rebbe used to come back and make kiddush for his family after he passed away on Friday nights.
Speaker A:What do we do by chesa meisim as a husband and wife have to get remarried.
Speaker A:They need to get.
Speaker A:When the Gemara says in Megillah that Rabbi shechted Abzeira and then he brought him back to life.
Speaker A:So did he need to re Mekadesh's wife after that?
Speaker A:Because in Isha's koine yisra'atzman b'shtei drachem beget with misa sabal.
Speaker A:So he was gagongin.
Speaker A:So when Abzer came back, she was koinez atzma.
Speaker A:They had to be.
Speaker A:There's the rimachadesha.
Speaker A:What if she married someone else?
Speaker A:Exactly.
Speaker A:Exactly.
Speaker A:These are all shylas, these are all shilas.
Speaker A:But what you see is that the distinction between life and death in the Torah, there's a distinction, but we start to see that it's not as big as we think it is.
Speaker A:We tuck in yer tzitzis when we go into the beis hachaim.
Speaker A:We even call it a beisachayim.
Speaker A:So you have to know that this is just one Realm of reality, being in olam haze, in this world of olam haze, the asiya physical life in this world.
Speaker A:But the soul goes on forever.
Speaker A:And what goes on from the soul is the consciousness that it was able to acquire through free will in this world and the deeper consciousness it's able to receive.
Speaker A:That's why it's such a big thing to learn.
Speaker A:Kabbal and Hasidus is that it's just going deeper and deeper and deeper into your soul and into consciousness itself.
Speaker A:That's going to be what you'll have forever.
Speaker A:So here it's describing first simple level when the tzadik is going through a pain and everyone's davening, that the tzadik should be well.
Speaker A:And then the tzadik heals so everyone feels good.
Speaker A:But it says that not only down here, but in Shemayim also.
Speaker A:The davening Shemayim, the connected and the Shechina herself, so to speak.
Speaker A:Shechina means the or of Hashem in this world.
Speaker A:The Shechina herself is, so to speak, yearning, yearning for the healing.
Speaker A:And what happens when that happens?
Speaker A:Everything becomes positive again after the Tsaram.
Speaker A:Because through the tsar, like we said, that's bringing a leda into the world.
Speaker A:That's a birth.
Speaker A:Atsar means there's going to be a birth, something is going to be birthed.
Speaker A:That's like we said, there's a big Tsar before a birth.
Speaker A:When something is.
Speaker A:When a person is going through a Tsar which means a pain, it means it's getting ready to birth something if he lets it.
Speaker A:A person has to know when he's going through a tough time.
Speaker A:That's usually a sign that you're about to birth a new level of consciousness into the world.
Speaker A:And Hashem knows what he's doing.
Speaker A:He'll set up a situation because let's say a person wasn't getting the message.
Speaker A:They're in some job or some dead end thing or they think they're in a good job and really their job is taking them in a dead end way.
Speaker A:And then all of a sudden things start happening in their life.
Speaker A:They start getting different challenges start coming up that they wouldn't have expected.
Speaker A:And those challenges start putting pressure and think, why am I going through this?
Speaker A:Everything's fine.
Speaker A:Like I got this great six figure job and I don't know, I thought it was all going to work out.
Speaker A:And then all these challenges start happening.
Speaker A:Because the answer is that if he lets it, he's about to birth something new into the world, a new version of himself.
Speaker A:He's about to shed something which we talk about in Hashanah Rabba, like snakeskin.
Speaker A:He's about to shed this old person and birth something new.
Speaker A:Now, Rab Nachman says something interesting.
Speaker A:He says if the Shechina is in pain, he's going to bring an amazing thing for not such righteous people.
Speaker A:And an example is brought from when Bezin has to take someone's life.
Speaker A:And a bezdan who took a life once in 70 years was considered a bloodthirsty bean once in 70 years.
Speaker A:So as far as capital punishment, practically, it basically never happens.
Speaker A:Practically.
Speaker A:Because the reason why we don't want people to commit crimes that would have capital punishment is not because they're going to get killed.
Speaker A:That doesn't engender healthy human beings.
Speaker A:We want to do it because it's wrong to kill.
Speaker A:It's wrong to.
Speaker A:That's.
Speaker A:You know what the punishment for stealing is in the Torah?
Speaker A:You never guess.
Speaker A:So severe.
Speaker A:Give it back.
Speaker A:That's it.
Speaker A:What.
Speaker A:What about some $50,000 fine, 15 years in jail, Chop off his hand.
Speaker A:Guy robs the bank, give it back.
Speaker A:What do you mean, chop off his hand?
Speaker A:Now, Basin will have ways of speaking to this guy and give him some good therapy.
Speaker A:But you know why we don't want to have punishments except for give it back.
Speaker A:Oh, and by the way, if you decided that you were hiding from the fact that you wanted to give it back, pay double, which is not so crazy, is because the reason why a Jew shouldn't steal and anybody in humanity is because stealing is wrong.
Speaker A:It's not because there's going to be some wild punishment.
Speaker A:It's that we're engendering and creating human beings that don't steal because they understand that other people's property is sacred and that stealing is wrong.
Speaker A:Yeah.
Speaker A:Next thing you know, they're going to start the base thing, start giving incentives.
Speaker A:What incentives to not steal?
Speaker A:People have to realize that we're trying to engender human beings that are developing their character that are going to go beyond this world with awareness.
Speaker A:Not stealing as one of the tariq mitzvahs, which means this is part of your soul that needs to be developed.
Speaker A:Every one of the tayg mitzvahs is a part of your neshama that you have to perfect.
Speaker A:And we can come back in different gilgulim in order to perfect different parts of our neshama, which means there's some part of my neshama called don't steal that I'm going to have this part of my neshama for eternity.
Speaker A:And I want to make sure that I've perfected this part of me for eternity, not only because it's wrong, that's part of it.
Speaker A:And I don't want to take from Yennim because it's his and I respect his things, but I want to engender in me that feeling, because this is part of me for eternity.
Speaker A:So when Besden had to take Russia, so it says about him that kiafilu al dhamshala roshayim, the shechina is mikoynenis, the shekhinah says someone had to be taken.
Speaker A:So kal vachheimer, what you see, avalkoshezoich al rufua.
Speaker A:But when the tzadik receives that refuh and that leda and that halacha as a mis nachamin kulam, all the neshamas in this world, all the neshamas above, in the oylam and the shamas, there's like a nachama.
Speaker A:They're at rest and at peace.
Speaker A:The nimsha simcha la oylam.
Speaker A:And simcha comes to the world.
Speaker A:This is like noach, like we explained.
Speaker A:Shaalde refuwase nimshach nechama lakola avelim hainu simcha.
Speaker A:So what do we see so far today?
Speaker A:Tomorrow is going to be our last day on this Torah.
Speaker A:And Ravnachman then just brings us into see, it's like a world of Kabbalah for like a day.
Speaker A:Nachman, he brought us to a world of understanding our body, understanding our heart, that when the heart goes through a stress, it starts beating fast.
Speaker A:And the heart is the place inside of us that feels.
Speaker A:The heart is like the tzadik, that feels everything that the nation's going through.
Speaker A:And bo g we have lungs and the lungs cool down.
Speaker A:But if the lungs become too overworked, then the lungs themselves dry out.
Speaker A:And that's like getting lost in the pu'ulis mishtanis, getting lost in this world.
Speaker A:And we need the shemin.
Speaker A:We need that ore of emis, the shemin of Hanukkah, which is the or of the sheamus Kel Elokim Havaya to come and to illuminate the four parts of our debur that we're speaking, words of truth that were real people of truth.
Speaker A:And this will then create healing to the lungs.
Speaker A:And that oil will come and moisturize and bring us back to the or of Shabbos Kodesh, just like Hanukkah Shabbos are times of ur and candles, a roguel be'or rogal b'ner.
Speaker A:Somebody who's accustomed.
Speaker A:And he's careful about lighting his ore, lighting his candles.
Speaker A:It says, we'll have children.
Speaker A:He's birthing more halacha into the world.
Speaker A:And when the tzadik is going through that tsar and he gets out of that tsar, so then all the neshamas in this world, in the olam of neshamas, they all have this great simcha that more halakha was birthed into the world, that more blessing came into the world.
Speaker A:And for you and I to feel this, for you and I to feel that in my own heart, in my own heart, there are things that I feel.
Speaker A:There's a universe that I feel in my heart that I'm going through.
Speaker A:And I want to focus my breathing, to be able to cool down, to keep my heart in the right balance.
Speaker A:But I know that sometimes my heart becomes engulfed with.
Speaker A:With passion for good things.
Speaker A:And my breathing becomes also overworked.
Speaker A:And therefore I always have to keep the shemin.
Speaker A:I always have to keep the ore of Hanukkah that's going to moisturize and cool down my body.
Speaker A:And therefore, like Hanukkah, we know that you don't make havdal Hanukkah.
Speaker A:The or continues the whole year of Hanukkah and Hanukkah.
Speaker A:Anybody who tries to clean out their cups, they never quite clean out.
Speaker A:The shemin is always there.
Speaker A:There's always a residue of the shemin.
Speaker A:And that's what it says about the tzadikim, that the tzadikim are living in a world of shemin.
Speaker A:And that's why it says that there neshama.
Speaker A:The neshama is compared to shemin, the neshama is the neshima.
Speaker A:It came through the breath, through the nose.
Speaker A:The neshama called neshama, called neshima.
Speaker A:The neshima, the neshama is the letters shmoine, which is.
Speaker A:Which is the shemin of Chanukah.
Speaker A:Just like Ali said, the shemin always goes up.
Speaker A:It's always above.
Speaker A:The neshama is always above.
Speaker A:But the yiddin that put the neshama into the Guf, that they infused even their body with the shemin of Hanukkah, that their bodies have like a residue of that shemin.
Speaker A:So even their bodies won't rot after 120 years.
Speaker A:Because the shem and the neshama, there's a residue of my soul still in my body.
Speaker A:It's like the Vilnagoyim, the rabbit of Melech.
Speaker A:When they dug up the bodies, they saw that they were intact.
Speaker A:And many stories like this Shabezoich hamamish to the Shemin, the shemin of Hanukkah, the ore of Hanukkah Befrat rosh chedesh, the gevaldic elamid VAV neroist, the lamed vav tzadikim, the lamed VAV shoice of the Oragonas shining now be yes, now in Rosh Chodesh, the chiddish of Tevis, the atovas aniros, Shabizoich hamamish to all the or of Hanukkah, to la malimen ateva to umi noisa khan kalim lasais neis la Shaishanim that hashem udida geval be ganeis to the Shaishanim, to the roses Kish shaishanaben achoichem that clalis rose like a rose amongst the thorns to bezoich hamamish to all the Bracha, to the shira shirim yishachenim and shikaspiu kitoyev dodecha meyoyin.
Speaker A:Who's going to be finishing this Torah misiatdishmayya tomorrow, which would be zoichazaim to all the brachas of Shabbos, to all the brachas of Hanukkah, the brachas of Rosh Chodesh, to light the or NER Mitzvah of Torah, or NER hashem nishmas Adam, that our own neshama becomes inflamed with the ore of Hanukkah and we should be zohrazaim to build the binyomin BEIS hamikdosh the sea once again the menoira bechatz royetz I shakri.
