The Role of Mishpat in Our Lives
5th shiur - R' Nachman Fried Likutei Moharan Torah 61.
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Transcript
Brings to mishpat our through we get that all our mishpatenu, all our justice, all our judgments, all the judgments that are on us, all the judgments that we judge.
Speaker A:Everything that goes into the category of justice and judgment comes to light.
Speaker A:And Reb explained why.
Speaker A:Because mishpah is the center pillar at which the Reb explains is the Derek Hamamutzah, the middle road that doesn't veer right and doesn't veer left.
Speaker A:And since the Torah tells us also has this component of alignment, that means we explain what's the.
Speaker A:What's the connection.
Speaker A:That it's not just that mishpat, Mishpat and.
Speaker A:And the mushka Khamim are one in the same.
Speaker A:Because mishpat is an alignment, right?
Speaker A:Every mishpat, every xera is an alignment.
Speaker A:There is the evidence and the trial and the verdict and the sentencing, and then the.
Speaker A:And then the savyad of the sentencing, the.
Speaker A:The.
Speaker A:The verdict, the written verdict of the sentencing.
Speaker A:So, and so everything needs to be aligned.
Speaker A:The ver.
Speaker A:The.
Speaker A:The end result is aligned with the beginning, with the rules and regulations.
Speaker A:They're brought to trial, they're brought to verdict, they're brought to sentencing.
Speaker A:There is an alignment in every mishpah.
Speaker A:Not only that, one mishpat is aligned with the other mishpat because it has to be in alignment with the rules and regulation.
Speaker A:And chachamim is also rules, rules and regulations and boundaries.
Speaker A:What is the boundaries?
Speaker A:What the Torah says are giving us what the Torah says.
Speaker A:And like we say das Torah, it's giving us the ability to connect to das Torah, which only comes from an alignment.
Speaker A:The Reb is going to explain it even better as we go on.
Speaker A:But the Rebbe is saying so you see that both mishpa and both have this power of set of being going in the Der Hamamutzah, not veering right or left.
Speaker A:And that will bring mishpate Ms. Mishpatei Baru.
Speaker A:That means through a munizkachamim that I'm aligned with the Chacham above me, that's aligned with the Chacham above him.
Speaker A:Through Amunuz gachamim, I will come to mishp clarity in my mishpat.
Speaker A:And the mishpat will have clarity and mishpat, says the Rebbe.
Speaker A:Now what does that mean?
Speaker A:It starts off with all mishpat, meaning all the gezeris unclogging.
Speaker A:So all the individual gezeris, Yom Din, the rebel, talks about Rosh Hashanah.
Speaker A:Later, all the mishpah that is happening to us from Hashem.
Speaker A:And now the Rebbe is going to bring it to another place of mishpah.
Speaker A:Now, what is mishpah?
Speaker A:That means from every limut that I'm learning, from every experience that I go through in life, I have to.
Speaker A:To be makabel.
Speaker A:I have to receive and take out from that experience, from that limot mishpate Ms. And not mishpatma, not a distorted mishpah.
Speaker A:The high, not the Rebbe, says that I learn how to conduct myself and to behave from every experience, from every Torah that I learned everything that I'm studying or learning from, I am being the cabal.
Speaker A:From there a way of conducting myself and my behavior.
Speaker A:And that is called mishpate han huggers.
Speaker A:Because anahaga is also a mishpat.
Speaker A:It's a decision that means the Rebbe is now taking it into every single decision that I make in my life.
Speaker A:In order for me to have clarity on my decisions, in order for me to have clarity on my behavior, I need a.
Speaker A:Because without a, I won't have clarity.
Speaker A:And the Rebbe says that through a munuskachaman, you will come to clarity.
Speaker A:And we explained this very simple, that the clarity is when I.
Speaker A:What does a muna mean?
Speaker A:A muna means belief.
Speaker A:Belief means that I do not know.
Speaker A:But I can come and bring Yidiya into emunah.
Speaker A:I can bring emunah into Yidiya.
Speaker A:That means what we are challenged with in our lives mostly is to try to understand Hashem.
Speaker A:And how do we try to understand Hashem?
Speaker A:We try to take the belief that we have in Hashem and fit it into our peanut brain.
Speaker A:And therefore we.
Speaker A:And that's how we understand Hashem.
Speaker A:And we box hashem in our brain.
Speaker A:And that brings to apikar.
Speaker A:The Rebbe says it in many Torahs.
Speaker A:That kind of way of thinking is the way that brings you to go distant from Hashem because you're trying to fit your belief into your brain.
Speaker A:Instead, what you need to do is fit your brain into belief.
Speaker A:That means that the platform is I don't know.
Speaker A:And now that I don't know.
Speaker A:And I believe that everything is you.
Speaker A:And Hashem is here, Hashem is there.
Speaker A:Hashem is truly everywhere.
Speaker A:And now I go with my brain to see with Yadiya.
Speaker A:Where is Hashem?
Speaker A:Oh, he was there.
Speaker A:That hashgraph.
Speaker A:That's Hashem.
Speaker A:That's Hashem.
Speaker A:That's Hashem, which means I'm taking Yidiya, my seichel, and fitting it in to my amuna.
Speaker A:Not my Amuna into my seichel says the Rebbe.
Speaker A:That's Amuna's chachamim and munaz Chachamim means believing in the chachma of the Chacham but not in the chacham.
Speaker A:I'm believing that the chachma Hashem is in the chacham.
Speaker A:I'm believing that Hashem is here, Hashem is there.
Speaker A:Hashem is truly everywhere.
Speaker A:The biggest place where Hashem is is in the Tzadik in the chacham.
Speaker A:Why?
Speaker A:Because he was given the ruachma of the Abish like we'll see soon and see if days when rebbe elaborates on it.
Speaker A:So if I have a commons then I'm able to have clarity in my decision making.
Speaker A:I have clarity in my Anhaga and that will bring not just clarity to my own unhagga but it'll bring clarity to Claudia's rose Anaga and it will bring all our mishpatim all judgments individual and global to to light.
Speaker A:To light.
Speaker A:It's going to bring it to light.
Speaker A:Light means no darkness.
Speaker A:Light means oneness with Hashem.
Speaker A:We are Nikhlal in the oneness of Hashem There's Gamma Munuskacham through a flaw and a damage in my belief in and we're all challenged in this place of damaging our and we all have a T and we say what do you mean they're on the take Money this rabbi is bought off by this GE and this rabbi is bought off by this g and they're all on the take and therefore we don't have to align ourselves with the because they're not the real the only are the dead and we choose which dead and we do the exact same thing Like I was talking about a muna before is we take that and try to fit it into our we want the to fit into our lives not we fit into their lives.
Speaker A:So wherever it's convenient for us to make it fit into our lives or bigger questions or questions we try to fit the into our life but not we're not where on this lo daily, daily, constantly in every decision because not only we don't ask we make our own decisions that have nothing to do with we go with instincts and we have and especially in business Whoa that's the place where we have our own Shulchan Aruch.
Speaker A:There's no in business.
Speaker A:Business is business.
Speaker A:So what Paikima says the Rebbe, guess what?
Speaker A:You know what happens when you meet the connected Mida Justice Hashem is Done you with maestros.
Speaker A:Why?
Speaker A:Why?
Speaker A:It's the mida connected.
Speaker A:Because the chazal tell us, Allah, that a person who makes fun and was skeptical or questions the chachamem, that his din is that he's in hot.
Speaker A:He lives in maestros.
Speaker A:He lives in hot.
Speaker A:Whatever, right, Says the rebel.
Speaker A:Why?
Speaker A:Because you made devray him.
Speaker A:You took and you made it, meister.
Speaker A:You made it into.
Speaker A:It's the words are meisters.
Speaker A:I'm skeptical.
Speaker A:I don't take it, I don't.
Speaker A:I don't adhere, I don't listen.
Speaker A:I'm skeptical.
Speaker A:So that means the words that they said are meister, they're extra.
Speaker A:So you're going to get also extra.
Speaker A:You're going to be living in extra.
Speaker A:And soye roitakas means cooking soya, which means not only is it just soya, it's multiplying tsoja.
Speaker A:It's making it more and more and more and more.
Speaker A:Because it starts with one mishpatma ukul.
Speaker A:It starts with one deviation from chazal, one little thing, and that becomes bigger and bigger.
Speaker A:And that's what soyretakas means.
Speaker A:It cooks, it cooks and it makes it more and more and deeper and more cooked and more cooked.
Speaker A:It starts off with a little bit.
Speaker A:And that deviation takes you down a very bad path, says the rebbe.
Speaker A:How does.
Speaker A:What, what, what does sayer attackers do to you?
Speaker A:What is it doing to you?
Speaker A:Says the rebbe.
Speaker A:Because mishpat comes from the brain.
Speaker A:The brain is what makes decisions.
Speaker A:That's when you make decision making.
Speaker A:The decision making comes from the brain.
Speaker A:However, the brain gets its nourishment from the guf.
Speaker A:And without the nourishment of the guf, the brain cannot survive.
Speaker A:So if you are needoin bemois, you are constipated and your mazayn is not distributed evenly to your organs.
Speaker A:And the waste, not all the waste goes out of the body.
Speaker A:So the waste, the maestro, stays in the body.
Speaker A:The toxicity of the waste that stays in the body goes up the vape.
Speaker A:The vape of that toxicity goes up to the brain and distorts the brain and doesn't let the brain make a mishpat oru a mishpat.
Speaker A:It's therefore the mishpat that comes out, comes out a mishpat makul, a distorted mishbut.
Speaker A:Because the.
Speaker A:The, the.
Speaker A:The.
Speaker A:It's impossible scientifically for you to come out with clear decisions when your mishpat is coming from maestros, says the rebbe.
Speaker A:That's what happened by doyk Doye gadoimi was the general who was maestros.
Speaker A:His limod was from maestros.
Speaker A:The rebbe says so he paskin that the rebbe is proving his point that you could be the biggest Talmud khachel, you could be the general of shalom, you could be everything in the world.
Speaker A:But if you're knee doing the maestros because you had begama muniz khakam because you didn't believe in David Amelik, you're going to end up pasking a mishpat mulkul.
Speaker A:And that mishmat mukul will cause his death.
Speaker A:Which at the end though he gets killed from David Amel because he bepaski in the wrong Mishmat says the that the arman higam in the world that are called themselves Rebbe and they're not deserving, they're not warranted, they're rebbe shaena.
Speaker A:And the rebbe says not only can't they lead themselves, but they certainly can't lead others.
Speaker A:Yet they are.
Speaker A:They believe they could be manic in the world and they take all the gela for themselves, says the rebbe.
Speaker A:They're not doing something so they're not doing something so bad because they have a yetzer hara to be monic.
Speaker A:They have this yates to give them a manic.
Speaker A:But you by calling them rebbe, by saying that, calling them by the name Rabbi when they're not deserving of the title of rebbe, you are giving them power and strength and smicha.
Speaker A:And by you giving them power and strength and smicha, you're going to go through worse than their dinmakesh.
Speaker A:Because they have a yates to hara and you didn't have a yar.
Speaker A:You did it because it worked in your benefit.
Speaker A:You gave him and you wanted to endorse him because that rebbe is on the take.
Speaker A:That rebbe is going to answer the way you want him to answer.
Speaker A:That is the worst thing in the world.
Speaker A:That's worse than not having a.
Speaker A:If you don't have a no, you don't have a mu but if you pretend to have a and you're being mas the wrong person because it works in your benefit your says the rebbe, not only does it harm you, but when you're what happens is the of the power which we says the biggest power of every judgment is in the written.
Speaker A:The written judgment.
Speaker A:The written judgment loses power.
Speaker A:CL loses the power of judgment.
Speaker A:So what happens when CL y loses the written power of judgment?
Speaker A:What happens is that they're gas you're giving power to the Aum to to be able to be Garus and call.
Speaker A:And the first G that they're going to be geyser is that your Gezer is Claudius Gazette has no power.
Speaker A:And then they're going to be geyser to expel you from your land to a place that Rebbe is telling you the heart of going of being which comes from that brings us to maestros is not just a chain that's going to affect me, but a chain that's going to affect God's calling Israel all because I was.
Speaker A:And now the Rebbe explains it even deeper.
Speaker A:And he says what does have to do with Semicha?
Speaker A:The Rebbe says because are one in the same.
Speaker A:Why?
Speaker A:Because Smika we said this posse is saying when Yeshua Benon was anointed to be the leader after my shirab.
Speaker A:So the Torah tells us Yeshua benut Maliruachma.
Speaker A:He was filled with chachma.
Speaker A:Why was he filled with chachma?
Speaker A:Because Moishe Rabbeinu gave him smicha.
Speaker A:With your diet and your dying.
Speaker A:The Rebbe says is yad kaisevas a yad.
Speaker A:The main function of a hand that has kiyom la netzach.
Speaker A:The only function of a hand that has kiyom la netzach is the fact that he writes with his hand.
Speaker A:Every other function of the hand is a temporary function.
Speaker A:But the only function that the hand could do that can have an everlasting Kim is now.
Speaker A:So what does it have to do with Semicha?
Speaker A:Says the Rebbe?
Speaker A:Such a deep, deep understanding it.
Speaker A:The rabbanish created the bria.
Speaker A:The Torah tells us the Abraham created the world with Deborah.
Speaker A:Debur is made up of O.
Speaker A:And every ois has chachma because it says so.
Speaker A:When Abraham created the world, everything he created was with chachma.
Speaker A:And we learned it.
Speaker A:So every world are 18,000 oil.
Speaker A:There's 18,000 oils.
Speaker A:Every oil has a that, that.
Speaker A:That.
Speaker A:An hoga of that oil is all from the oys, from the Chachmah of the Tmuna of the ice, from the form and the.
Speaker A:The.
Speaker A:The.
Speaker A:The model of the ois is what brings the Chachma into that oil.
Speaker A:So let's just say we say in that dumbass that the O is the O that the Egypt created this oil with.
Speaker A:So that means the Hanhaga of this oil is all going with the chachma of this oyster.
Speaker A:The Abishta created the world with.
Speaker A:And the whole chachma of this Hanhaga of the world is coming through that ice.
Speaker A:So Moishe Rabbeinu got the deeper of Hashem.
Speaker A:He went up to Shemayim and he understood the chochmas hashem in this ice, and he brought it down into the world.
Speaker A:Before he passed away, he gave smicha to Yeshua Benon and said, this is the way you need to align.
Speaker A:You need to align the world with this chachma of this ice, and so on and so forth.
Speaker A:Maisha, keep on talking to me Sinai.
Speaker A:Almost certainly Yeshua, Yeshua, and so on and so forth until our generation, until this Dar and the Tzadikim of this dar have that chochmas hashem because they're aligned all the way up to the O of the says the Rebbe.
Speaker A:So if you're Masmacher Rebbe Hagun, that means you're giving smich to a rebbe that's deserving of the smicha.
Speaker A:So the power of Kavyat is in you because you're aligned with the Saviad of the Rab, which is the O of hashem.
Speaker A:That's the O in the mamela.
Speaker A:It's lots of mishpan.
Speaker A:It's going to be the power of you doing mishpat with the guy, not the guy doing mishpat with you.
Speaker A:However, when you do not align with Chacham and you're not aligned with this ois, with the Ruachma that there is in this world with the Smicha and your Masmacha Rabbi Shein Hagu, then you lose the power of the Xaviyyad.
Speaker A:When you lose the power of the sabiyad, they get the power and then they're migarish us from our land, says the Rebbe.
Speaker A:Why do they have the power to be megarish us from our land?
Speaker A:Because.
Speaker A:Because the oishis that you're writing with your Ksaviyad with your pen is not just writing on a piece of paper, it's also writing it into the ear.
Speaker A:And since even in chutzlaws, wherever he didn't live, there is it's a migdash ma' at Bechinas Eretz Yisra's Rochinas Avira de et Yisroel, what makes it avirod Ezro?
Speaker A:When you're aligned with the chachmas hashem that there is in the Briya and you didn't go out of the boundary of the chachmas hashem, which means you have a muniskacham, then when you are writing, then when you are writing your.
Speaker A:You're making movements in the ear and you're being mad the ear.
Speaker A:But if you're not align with the because you are so now you don't have.
Speaker A:So now when you're moving your pen in the ear, you're suck instead of giving kadua to the ear, you're sucking out the kadusha of the year.
Speaker A:When you suck out all the kadusha of the what happens?
Speaker A:There's no more kadusha.
Speaker A:As soon as there's no more kadusha, the G have the power to take you out of your land and expel you to a land where nobody was there.
Speaker A:And that's where we're holding right now.
Speaker A:That's the map of the Torah brings mishpat to light.
Speaker A:And what's mishpat?
Speaker A:Mishpat is the global mishpah, the individual mishpat.
Speaker A:And all the decisions that you make every single day, thousand times a day.
Speaker A:How do you.
Speaker A:The reverend's giving you telling you how.
Speaker A:Ellie, you make decisions a thousand.
Speaker A:How many bad decisions do you make every day?
Speaker A:Way too many.
Speaker A:Okay.
Speaker A:Don't you want a remedy?
Speaker A:I have a remedy for you.
Speaker A:The Rev is telling me.
Speaker A:I got a pill that's going to give you a remedy that if you follow my advice, not only won't you make bad decisions every day, but your decisions will have what does ermine.
Speaker A:It won't just be a good decision for today, it'll be a good decision.
Speaker A:Not only will it have er that it's a good decision for you personally, but it's going to affect all the decisions of Claudiasro and all the mishpatim of Kali Yisrael to come and bring the Gula all through one little pill that I'm going to give you to do.
Speaker A:Does that resonate with you?
Speaker A:Does that talk to you?
Speaker A:Sounds like a good thing.
Speaker A:Oh, it sounds like a good thing.
Speaker A:How much money would you give for someone if you really believe that I had the remedy?
Speaker A:I said to you, hey guy, not only I going to make your all your decisions like, but everyone around you is going to get clarity in that decision making.
Speaker A:There's going to be peace and happiness and no yoga at all.
Speaker A:Because you're never going to make a mistake.
Speaker A:I think you'd give me everything you own and then some.
Speaker A:Okay, so the Reb is giving it to you.
Speaker A:And he doesn't want anything from you.
Speaker A:He wants one thing.
Speaker A:Surrender.
Speaker A:Don't just take me as a vert.
Speaker A:And what do I say on the parashim?
Speaker A:And how can I.
Speaker A:Again, I don't know if you heard the part I was talking about before.
Speaker A:Emunah doesn't.
Speaker A:You're not fitting Emunah into your Yudya.
Speaker A:You're not fitting into your life.
Speaker A:You're fitting your yidiya into your amuna.
Speaker A:You're fitting you into the Kakanim, if you want to.
Speaker A:And that's really the whole.
Speaker A:By the way, that's the homage that I think the whole nakuda, the whole.
Speaker A:The real nucleus is that we.
Speaker A:We.
Speaker A:I'm talking about, myself included and everybody that I know, we try to fit God into our lives because it's not the person, it's not the goof.
Speaker A:It's when you, Goethe, or whoever your Rebbe is, you're going to him.
Speaker A:That's one of the same.
Speaker A:It's God through him.
Speaker A:In the beginning it was my.
Speaker A:Then it was my Shakima Yeshua, this kingdom.
Speaker A:That means the Rabbi Sham is talking to this generation, whether it's Landa or the Garry Rebbe or whoever, or all of the above.
Speaker A:In other words, there are sadiqim in this generation that are Moishe Rabbeinu.
Speaker A:But they're.
Speaker A:I.
Speaker A:They don't look like it.
Speaker A:I.
Speaker A:We have cashes.
Speaker A:That's what a moon is.
Speaker A:Do you have cashes on God?
Speaker A:Who doesn't have questions on God?
Speaker A:If you don't have questions on God, you're in complete denial of a moon.
Speaker A:Every m has a question.
Speaker A:That's what a muna is.
Speaker A:A muna means I have a question.
Speaker A:I accept.
Speaker A:If.
Speaker A:If I don't have questions, I don't really believe.
Speaker A:I have to have questions in order to believe.
Speaker A:Because I have to understand that it's not shy for me to understand God with my peanut brain.
Speaker A:No matter how big it is.
Speaker A:It's not possible.
Speaker A:It's impossible.
Speaker A:The Creator is bigger than my peanut brain.
Speaker A:He's been way bigger than my penal brain.
Speaker A:So how is it possible for me to fit something so big into my brain?
Speaker A:There's only one way.
Speaker A:By me fitting me into him.
Speaker A:That's the only way it works.
Speaker A:And that's called belief.
Speaker A:I. I have no idea.
Speaker A:I don't know.
Speaker A:I know nothing.
Speaker A:I just believe.
Speaker A:And that's the platform of every Jew.
Speaker A:Instinctively, we have the place of belief, but we're so challenged by our environment.
Speaker A:We're so challenged by the people that we see around us.
Speaker A:But that spirituality became so diluted that the only place we can find spirituality is in the base of Medrash.
Speaker A:If we're lucky.
Speaker A:Or we run to the Kaisal or to Oman or to whatever it is because we're so distant from understanding where God is.
Speaker A:God is really inside us.
Speaker A:The place of Hashem is inside me.
Speaker A:And when I go to Oman or to Kaizal or to the Tzadik, whatever it is, all it is doing is it's triggering me to trace back to my instinctive me, to my real me, to real self, which is my chelach eli kaimimal, which is the rabboinishvon.
Speaker A:When I say Hashem is here, Hashem is there.
Speaker A:Hashem is truly everywhere.
Speaker A:He is really in me.
Speaker A:And every other thing that I'm seeing outside my vision is just for me to trace back and understand and have a munas atzmoi.
Speaker A:To believe that I am a and all the distance and separation from the real me to the pretend me and is only because of the Yitzhar Asad.
Speaker A:Isra.
Speaker A:It's only because I am conditioned.
Speaker A:I'm comparing myself to the people around me.
Speaker A:I'm trying to fit into the environment, the religion and.
Speaker A:And God is as good as the people around me or the environment that I'm in.
Speaker A:And as soon as I change that environment, it changes.
Speaker A:Or it's not based on the environment, it's not based on any external thing.
Speaker A:It's only based internally in me.
Speaker A:And how much can I connect pretend me to real me, says the Rebbe.
Speaker A:You know how you're going to get to that place?
Speaker A:You know how you first understand how you screwed up.
Speaker A:You know how you screwed up because you were pagan.
Speaker A:If you would be aligned with Kazam and fit yourself in to.
Speaker A:To the Torah, to the chachamim of every generation, and stop being skeptical about anybody.
Speaker A:But.
Speaker A:But don't give smicha to someone who's not deserving.
Speaker A:That means you believe in.
Speaker A:That means you believe.
Speaker A:And muno I again, I'm not believing in the person.
Speaker A:I'm believing that there's chachma sachem in this world that was given to the tzadikim, that if I don't deviate Yam and usmal from what they say, I will be aligned with the chochmas Hashem that was given into the whole Bria and the taklas abria and.
Speaker A:And mamela or my mishpatim.
Speaker A:Everything that's included in mishpat will come out clear and decisive and with that will have kiyom laneza.
Speaker A:That's what it means now.
Speaker A:At the same time I have to be careful Since I'm the one aligning to the chachamim, I have to be careful not to give smichah to the wrong.
Speaker A:What does that mean?
Speaker A:So in my parish, it is.
Speaker A:The first platform is it's not the person.
Speaker A:They shouldn't be called rebbe.
Speaker A:It's because when I.
Speaker A:When I make reb, when I call somebody Rebbe, what am I saying?
Speaker A:That this goof and this chachma is hashem.
Speaker A:That's what I'm saying.
Speaker A:I'm saying rebbe means this body with this is hashem.
Speaker A:You understand?
Speaker A:So that is being masmacher.
Speaker A:Because who are you to give that power and validity to somebody that's a person?
Speaker A:Don't give it to the person, give it to the hashem.
Speaker A:But you're going to be challenged with the person.
Speaker A:You're going to be challenged because.
Speaker A:Because that's human nature.
Speaker A:Human nature is that we see celebrities in the G world and we see celebrities in the Yiddish world.
Speaker A:And we're wowed by the celebrities.
Speaker A:Why?
Speaker A:Because they're talented, they're smarter, they're.
Speaker A:They're richer.
Speaker A:Whatever may be the reason that we are attracted to the celebrity.
Speaker A:But what we're attracted to is the person.
Speaker A:We're saying, wow, that guy's the greatest singer in the world.
Speaker A:We're not attributing it to the abishtim.
Speaker A:We're always attributing it to the person.
Speaker A:Because we're so stuck in the screen of materialism that what we see is the most external part, which is the body and the person.
Speaker A:The rebbe is telling you, no, there's a way to be connected.
Speaker A:Not to the person, to the chachma, Shabbat.
Speaker A:And when the person becomes one with his chakmah, that's a rabbi hug.
Speaker A:And very few people get the real title of rebbe.
Speaker A:Rabbi.
Speaker A:To have the title of rebbe means that the person and the chocolate hashem are one.
Speaker A:In our generation, we was working to see it.
Speaker A:I don't know if you went to see it.
Speaker A:A person like Pasak Puva McGear, you saw a person that was one.
Speaker A:Him and Hashem were one.
Speaker A:There was no such thing, separation.
Speaker A:He got a title of rebbe and undisputed litvish, modern mizraki.
Speaker A:Every single person called him Rebbe because he was one.
Speaker A:One with the hashem.
Speaker A:So, yeah, that's what it means.
Speaker A:It means be careful of giving a title of rebbe and giving power to the title of Rebbe.
Speaker A:But believe in all the that everybody has.
Speaker A:It doesn't Say it says the amuna was that Moishe Rabbeinu was the servant of Hashem.
Speaker A:Not that Moishe is an amsoita.
Speaker A:He's not a medium.
Speaker A:He was nikhlau in the chachmas.
Speaker A:So according to the way the Rebbe is telling us here, he had the chochmas Hashem.
Speaker A:There was no deviation, there was no disposition.
Speaker A:There was no leniency right or left from God.
Speaker A:He was 100% as much as authenticism that that they could be in this world by a human being to know Das Hashem was Moishe Rabbein because he was Abdo, not because I'm believing in the person.
Speaker A:I'm believing in his avoida.
Speaker A:I'm believing in Moisha Avdoi that he was subservient to the Abishta and a shlia from the Abishta.
Speaker A:Because finite and infinite can't connect.
Speaker A:So the abyss to make sadiqim that the tzadikim are finite and infinite.
Speaker A:A way for us to be able as a conduit.
Speaker A:He wasn't something that was in between.
Speaker A:He was a conduit.
Speaker A:So too are the same funnel they are?
Speaker A:Yes.
Speaker A:What is.
Speaker A:Let me ask you.
Speaker A:Soyed is bris, right?
Speaker A:The midas are your soy is bris.
Speaker A:So too the tzadik which is Tadiki, which is bris is a funnel.
Speaker A:It is a conduit.
Speaker A:For God's light to come to us.
Speaker A:Since we are finite and God is infinite, we needed a a funnel that works that from infinite into finite, which is the tzadikim.
Speaker A:So when I have a what I'm having a muna is not in the msoy.
Speaker A:I'm not being Mim that this the person is the msoy.
Speaker A:I'm being Mim that the person is Abdul.
Speaker A:He is serving Hashem and Mela.
Speaker A:He's the conduit, he's the funnel.
Speaker A:He's not an msai.
Speaker A:It's doing us a remedy.
Speaker A:And he's saying, no, you can just.
Speaker A:You can exercise your and soon later in the Torah gives us a ticket to it.
Speaker A:And he says that every time that you have a question on Chachamim, you do chuvah.
Speaker A:When you have a question on Chachamim and you do chuvah, you're going to chuvah is also chuvah.
Speaker A:Return, return, repent.
Speaker A:And it's also the answer.
Speaker A:Chuva is the same word, is the answer the Rebbe uses as both.
Speaker A:If I do chuvah, I will have the answer who the Chacham is.
Speaker A:I need to do chuvah.
Speaker A:Every time I have a question on Chachamim I need that means there's something wrong with me and I'm searching inside me and I'm doing teshuvah within me.
Speaker A:And if I do teshuvah within me, I'll know who the Chacham Rabbi Ogbon is and who's not the Rebbe.
Speaker A:But we don't want to do that.
Speaker A:We want you to wow me first.
Speaker A:Wow me, Mr. Wow me to the point that you got me.
Speaker A:And when you get me, then I'm going to align like all the good Jews that are aligned with.
Speaker A:But the fundamental place of the mistake is that we don't want to search inside ourselves.
Speaker A:We, like I said before, we want to fit them into our lives, not our lives into them.
Speaker A:What are you going to walk away with today?
Speaker A:What are you going to change?
Speaker A:What's going to change?
Speaker A:Can I make a suggestion?
Speaker A:Start learning.
Speaker A:For one thing, the Rebbe talks to you.
Speaker A:He talks to you.
Speaker A:Every Torah is talking to you.
Speaker A:And all you need to do is listen and surrender and say, wow, Rabbi, do surgery on me.
Speaker A:I'm so far from amunat.
Speaker A:And the Rebbe teaches us how to make from Tyra Tvilah.
Speaker A:And the first thing is to be in awareness.
Speaker A:I'm trying to fit the Chachamim into me.
Speaker A:And you know Rabban sham, I got so lost I stop even trying to fit them into me.
Speaker A:I don't even think about them anymore.
Speaker A:I just think about me.
Speaker A:And every decision that I'm making is about me and about me and about me.
Speaker A:And every one of them become wrong and distorted and it affects my children, affects my wife and affects my business, affects all these things.
Speaker A:So I'm sick and tired but I'm in such years because I don't know where to start from.
Speaker A:I don't even know how to go back to it.
Speaker A:So Rabbani is going to help me.
Speaker A:Help me, save me, save me, save me.
Speaker A:So let's be macabre.
Speaker A:Five minutes is about this today on this.
Speaker A:I'm so stuck in my moistures I'm so stuck in me and Natias the amino is smile.
Speaker A:I'm so stuck in me me me and what about me that I forgot all about you and I tried and when I remind myself about you it's only for me because I'm scared that if I don't think about you in me I won't have me.
Speaker A:But not because I really think about you, because I'm scared of what's going to happen to me if I don't think about you.
Speaker A:So again, I'm trying to fit you into me instead of me into you.
Speaker A:Five minutes is by this today, Mandy, on this Pratt.
Speaker A:On the Pratt of the fitting God into me instead of fitting me into God.
Speaker A:Ellie.
Speaker A:Five minutes.
Speaker A:I did five minutes.
Speaker A:Yeah.
Speaker A:Five minutes talking about this pr, How I wasted my life away of trying to fit you into me instead of me into you.
Speaker A:Reminds him how far, how distant am I from you?
Speaker A:Please give me the ability to trace back to the real me and to try to fit me into you.
Speaker A:All I'm doing is begging you.
Speaker A:I don't know where to start from.
Speaker A:I don't know how to do.
Speaker A:Please, please save my soul Because I can't die this way.
