The Secret of Shabbos- Finding Unity in a World of Multiplicity
This podcast delves into the profound relationship between the sanctity of Shabbat and the challenges of daily life. The central theme revolves around how the unity experienced during Shabbat can serve as a guiding light throughout the week, helping individuals navigate the complexities and distractions of everyday existence. The speakers explore the significance of maintaining a consciousness of God amidst the multiplicity of life, emphasizing that while the six days of the week can feel overwhelming, they are also opportunities for growth and connection. They discuss the importance of engaging with the world while not losing sight of one's spiritual identity, highlighting that true fulfillment comes from understanding one’s role in the divine plan. The conversation culminates in a reflection on the unity of the Jewish people and the importance of working together towards a common purpose, reinforcing the idea that diversity can coexist within a framework of spiritual oneness.
The podcast delves into the concept of unity within the Jewish tradition, particularly through the lens of Shabbos, the Sabbath. The discussion unfolds with the premise that waking up to a new day is not merely a routine occurrence but an opportunity to awaken a greater consciousness. The hosts explore how Shabbos serves as a vital anchor during the chaotic week, allowing individuals to reconnect with the divine amidst daily struggles and multiplicity. They emphasize that while the weekdays can sometimes feel overwhelming with their demands and distractions, the essence of Shabbos is to transcend this turmoil and embrace a state of unity with God, as well as within oneself. This unity, they assert, is essential for maintaining perspective and purpose throughout the week, transforming mundane activities into meaningful endeavors.
A significant theme of the conversation revolves around the contrast between a life that merely seeks to endure the week for the sake of the weekend—often characterized by a sense of discontent and escapism—and a life enriched by the teachings and experiences of Shabbos. The hosts argue that instead of viewing the weekdays as a burden, they should be seen as an extension of the Shabbos experience, where the lessons learned during this sacred time inform actions and attitudes throughout the week. They discuss the importance of mindfulness and intention in daily life, suggesting that by embracing the principles of Shabbos, one can approach the week with a renewed sense of purpose and joy.
The episode culminates in a rich discussion about how individual differences and multiplicities can ultimately lead to a harmonious unity, drawing parallels to the Jewish community's diverse yet interconnected nature. The hosts reference the teachings of Rabbi Nachman, highlighting the beauty of collective consciousness that arises when varied perspectives converge towards a common goal. This convergence, they propose, is not only beneficial for personal growth but is also fundamental for the collective well-being of the community. Ultimately, the podcast emphasizes that Shabbos is not just a day of rest but a profound opportunity to cultivate a deeper understanding of oneself and one's relationship with God, encouraging listeners to carry this consciousness into their everyday lives.
Takeaways:
- Shabbos is a time of unity that helps us navigate the challenges of the week.
- The concept of multiplicity in the world is balanced through the unity of God.
- By embracing both Shabbos and the week, we find meaning in our daily lives.
- Our connection to God is reinforced through the experiences we have on Shabbos.
- True unity comes from diverse individuals coming together for a common purpose.
- The experiences of the week enrich our understanding and enjoyment of Shabbos.
Transcript
Bor Hashem Tinyana Bey is learning.
Speaker A:Rabbi Nachman together, bright and early, feels guny when you wake up today, right?
Speaker A:The day doesn't wake you up, but you wake up the day.
Speaker A:This is the way of King David to wake up the day.
Speaker A:So we are speaking about the unity of Shabbos Kadesh and that all the hope that we have during the days of the week not to get lost in some of the challenges and the depressions of the week, because the days of the week, we said, is the atzos is not knowing how to navigate the Lamates Malachis.
Speaker A:We don't get involved in them in a pure way.
Speaker A:We get involved in them with other motivations.
Speaker A:And that's a challenge that brings us down.
Speaker A:And this, we said, is really the whole backdrop of what it means that God, who is one, is creating a world of multiplicity.
Speaker A:Sounds like a discovery seminar.
Speaker A:How does the one God create multiplicity?
Speaker A:So we said Aristotle deals with this and Rabbi Nachman is explaining that you'll never fully be able to grasp this with finite logical systems.
Speaker A:You can learn Kabbalah and that'll get you into some good territory of understanding how the tzimislim works and how God is reducing that light.
Speaker A:Sure.
Speaker A:Thank you.
Speaker A:So much appreciated.
Speaker A:Wherever we can go, anywhere.
Speaker A:Not a flavored one.
Speaker A:Thank you so much.
Speaker A:So this unity consciousness of God, you would have thought that unity would just make more unity, but we see a world where there's so much multiplicity.
Speaker A:The answer is that through Shabbos Kodesh, through the or, through the experience of the day of unity, we are able to bring a consciousness into the days of the week that we don't lose track of what it's all about.
Speaker A:That's the idea.
Speaker A:And it's not something that I'm working out through using all of my finite logical systems.
Speaker A:I understand that we're here and I understand that finite can't create itself, so there must be infinite.
Speaker A:How they coexist is what Shabbos is the secret of Shabbos.
Speaker A:And the secret of Shabbos, not only how they coexist, it's how to live a successful life during the six days of the week.
Speaker A:It can't hide away from the six days of the week.
Speaker A:We have to be in the six days of the week, embrace six days of the week, but not get lost in the six days of the week.
Speaker A:Like we were saying yesterday, you could be in the rat race, but not of the rat race.
Speaker B:What do you mean of the rat race?
Speaker A:You're Built from the rat race.
Speaker A:You're built from the rat race.
Speaker A:The rat race is what you live with.
Speaker A:Even Shabbos comes.
Speaker A:You can't get the rat race out of your mind.
Speaker A:That's why there's halachos of things that you can and can't think about on Shabbos.
Speaker A:What you can and can't speak about, but Dadra doesn't.
Speaker A:You don't speak about business on Shabbos.
Speaker A:Speak about God.
Speaker B:Time is about to show up.
Speaker B:Think about, oh, I would love to.
Speaker A:Like, should have made that trade.
Speaker A:Yeah, shouldn't have gotten that stuck.
Speaker B:Like I should have done something.
Speaker B:Should have invested in this property, whatever it is, you know, like, it's hard.
Speaker A:To not think during the six days of the week.
Speaker A:That's a great thing to think about.
Speaker A:Not that I should have, could have, would have, but more.
Speaker A:Let me be involved in the six days of the week and make moves.
Speaker B:I see my.
Speaker B:Thank you very much.
Speaker A:Thank you.
Speaker B:A lot of the, A lot of the self improvement, like the secular world says that you shouldn't live for the weekend.
Speaker B:And a lot of the sense, like those people just.
Speaker B:I just want to say I feel like I have an idea of the answer, but I just wanted to hear your answer, how that would be.
Speaker A:How.
Speaker B:Because we live for Shabbos.
Speaker B:How is that not the same as.
Speaker A:I think what they mean with the secular idea is don't just live for the weekend means you're literally dragging your feet all week long.
Speaker A:You can barely get in your car to go to work.
Speaker A:Work is so not what you want to be doing.
Speaker A:It's like every day is just a drag.
Speaker A:It's just like smoking.
Speaker A:Just gotta like make it through.
Speaker A:Like, bro, what coffee number is that today?
Speaker A:I don't know, like 11, you know, like, I don't just gotta get through.
Speaker A:Just gotta get through.
Speaker A:And then all of a sudden the weekend, like, oh, weekend, like tgif.
Speaker A:Oh, thank Hashem.
Speaker A:It's Friday.
Speaker A:So I think the challenge of that type of lifestyle is you're really saying that six days of the week are traf.
Speaker A:They're so bidiyeva.
Speaker A:They're not what I want to be doing.
Speaker A:And what I would like to be doing is just chilling on a beach, getting the barbecue fired up, getting out to cottage 24, pack of Coors Light and just chill out, maybe get wasted, maybe not, and just forget the week.
Speaker A:And it seems to me that what these personal help gurus are probably telling you is you can't live that way.
Speaker A:You can't live that way, that's not healthy.
Speaker A:You should be activated and optimized during the week as well.
Speaker A:And they would probably help a person find a job that's fulfilling for them and help them find meaning in the week.
Speaker A:And here is where I think the Torah approach will then step forward, which is not only is the six days of the week not bidiyevd, of course we're thinking about Shabbos, but the six days of the week is what makes Shabbos meaningful, is that I realize that I'm working, I'm involved in this world.
Speaker A:I'm building up a world for you.
Speaker A:Hashem, come.
Speaker A:Shabbos, though I realize, Hashem, the world is perfect.
Speaker A:And everything that I thought that I was building, it's really you moving through me.
Speaker A:And I can just come back to that unity consciousness.
Speaker A:Hashem, there's nothing but you.
Speaker A:And I could enjoy the pleasure of Shabbos.
Speaker A:Shabbos is all about the pleasure.
Speaker A:Every single thing about Shabbos is about pleasure.
Speaker A:And then if I have that pleasure in this undistilled meaning, perfectly pure form, distilled perfectly pure form, then even when Shabbos ends, I don't get lost in the week.
Speaker A:I realize that you're with me during the week.
Speaker A:I see that during the week.
Speaker A:It's about my partnership with you in this world, building up this world.
Speaker A:So the week becomes meaningful through Shabbos, and then Shabbos becomes meaningful through the week.
Speaker A:And each one is helping each other.
Speaker A:And therefore my entire life is meaningful.
Speaker A:There's no such thing as only Shabbos because the six days of the week are horrible.
Speaker A:That six days of the week are horrible is the snake.
Speaker A:Is the snake making all of our malachah so challenging and so much that we get lost in the malacha of it, and we can't break out and have God consciousness during the week.
Speaker A:So Shabbos is about just stop all your malacha.
Speaker A:There's no lama test Malachas.
Speaker A:Stop all Malacha.
Speaker A:Just be in God consciousness.
Speaker A:In Shabbos, Shabbos means shuva.
Speaker A:Even the word itself means return.
Speaker A:Return to your neshama.
Speaker A:Return to God.
Speaker A:Shabbos is the same word of Teshuvah, Tashuv.
Speaker A:Come back.
Speaker A:Come back to who you are.
Speaker A:If I know who I am even during the six days of the week, I don't get lost.
Speaker A:I know who I am.
Speaker A:I'm a son of Hashem.
Speaker A:I'm a prince.
Speaker A:We're royalty.
Speaker A:We're.
Speaker A:Our father is the king of all kings.
Speaker A:You start to feel a self Confidence of being in this world and that all the things that Hashem is designing, like we said that by Shidduchim ne Hashem yatsa hadavar that you realize the truth of me Hashem yatsa adav that all the shidduchem and all the connections that are happening Hashem, it was you.
Speaker A:You're the one that's organizing everything so there's no more bidi Yavin.
Speaker A:The days of the week are no longer a bad thing.
Speaker A:The days of the week are an opportunity to put everything that you learned on Shabbos into practice.
Speaker A:Shabbos is the day that you're just supposed to experience the tranquility of that consciousness.
Speaker A:That's why, ideally, Shalashuddas, you extend the third meal of Shabbos, which begins before sunset on Shabbos.
Speaker A:You're supposed to push it into Saturday night, supposed to push it in.
Speaker A:I don't like to call it Saturday night.
Speaker A:I call it Mozishabis.
Speaker A:Saturday night sounds like a party.
Speaker A:Moze Shabbos sounds.
Speaker A:There's something else you do after Shabbos called Motzi Shabbos, which are the secrets of Malava Malka.
Speaker A:Now I'm escorting the queen.
Speaker A:So Shalashuddis, in the love of Malka, is now me bringing the aura of Shabbos, Kodesh bringing it, infusing the weak with the energy and the consciousness of Shabbos.
Speaker A:I don't lose myself.
Speaker A:That's why people who really work on Shalashuddis and Malav Malka, they'll feel their weak as like a transformed thing to learn Matzah Shabbos.
Speaker A:Maybe the first thing after Havdala is you don't go check his social media.
Speaker A:Maybe the first thing you do is let me learn a little bit.
Speaker A:There's things that you do.
Speaker A:There's Pesukim of Baracha that you read.
Speaker A:We speak a lot about Eliyah Novi Elijah the Prophet by Havdala Bible of Malka, which Elijah the prophet is the one that is the bearer of good tidings.
Speaker A:He's the one that's going to initiate and bring Mashiach.
Speaker A:So it's a very good thing to be speaking about that type of energy as the week is beginning.
Speaker A:It's that my week, I don't get lost in the snake anymore.
Speaker A:Shabbos brings us to absolute unity.
Speaker A:That all of the experiences that I go through in the days of the week, it's all coming from you, Hashem.
Speaker A:It's all coming from you.
Speaker A:And Hashem, you yourself stopped work On Shabbos, which means I'm not caught up in the lamitas malachas anymore.
Speaker A:Hashem, you yourself are not involved in lama test malachas.
Speaker A:That's a really.
Speaker A:Shabbos is the defining feature of the Jew.
Speaker A:When we say something, you know, is this person like ayid, we say shomer Shabbos.
Speaker A:We don't say shimer tzitzis.
Speaker A:We don't say as yishmer kashrus.
Speaker A:We don't even say other things Shimer.
Speaker A:We say Shimer Shabbos.
Speaker A:Shimer Shabbos.
Speaker A:Shemeshabis is the core, the core identity of who we are.
Speaker A:It's like the defining feature of the jewel, Shime Shabbos.
Speaker A:So much so that a person doesn't keep Shabbos.
Speaker A:There's things that we can't do.
Speaker A:Now.
Speaker A:If a person doesn't know about Shabbos, they never learned about it.
Speaker A:They didn't come Torah.
Speaker A:Nobody ever helped them to understand the beauty of Shabbos.
Speaker A:So we're not judging that.
Speaker A:If this is what defines us, then we have a big job of going to help people know about Shabbos, to teach about Shabbos.
Speaker A:The Shabbos project, these are amazing initiatives that get people just on the same page of Shabbos.
Speaker A:What Shabbos is Shabbos.
Speaker A:It's true.
Speaker A:It's more than just like 10,000 ladies baking Chavez in Johannesburg, which is an amazing thing.
Speaker A:That's an amazing thing, just even getting into that level of consciousness.
Speaker A:But if 10,000 ladies are baking challenges for Shabbos, they start talking about what is Shabbos.
Speaker A:They start talking about more things than just the dough.
Speaker A:They start talking about what is this day that it means that we stop all Malachah, that we come into the tranquility of Shabbos.
Speaker A:Shabbos defines us.
Speaker A:So on Shabbos, Rabnach mitzang, that we get back to the achtus haposhat, simple unity.
Speaker A:Through Shabbos, we come to this absolute unity, says the Revis Galus.
Speaker A:After saposhet zois bechinas, yikar me oid afilu eitz loyz barach.
Speaker A:This unity is so precious to God.
Speaker A:God loves unity.
Speaker A:He loves unity.
Speaker A:And this is the famous idea that comes in many places in the Gemara, in Halakha, yocha ve'rabim halach gerabim.
Speaker A:When you have an individual opinion and a majority opinion, whose opinion do you follow?
Speaker A:Halacha, rabim, you go with the majority.
Speaker A:Now, on a simple level, that makes sense that there's a majority.
Speaker A:It seems to me that would be the prevailing consensus, is that this is the way it should be.
Speaker A:Therefore, make it sensible to say you have one person against the many, that the many should prevail.
Speaker A:The way that a jury works, this is what seemed to be normal, functioning society.
Speaker A:Yoched verabahalakara.
Speaker A:But there's something much deeper here.
Speaker A:What is so precious about Yoched v'raban Halakarabban?
Speaker A:That we have an individual opinion and a majority opinion.
Speaker A:It's that now you have a Rabban.
Speaker A:You have a Rabban.
Speaker A:Let's say the rabban is 100 people and one person has a dissenting opinion.
Speaker A:Why don't we pask in like the hundred?
Speaker A:So I want to say not only because of majority, there's another reason.
Speaker A:What Rab Nachman is teaching us here is that what you have is a hundred people with different ways of thinking, with different backgrounds, with different personalities.
Speaker A:Like the Gemara says, in the same way that no two people's face are the same, also their personality and their thought process is not the same.
Speaker A:It's an amazing thing.
Speaker A:Hashem could have made everybody's face look the exact same.
Speaker A:What's up with faces?
Speaker A:You ever think about that?
Speaker A:What's up with, like, I have my face, Yankal has his face.
Speaker A:What's up with that?
Speaker A:Zach has his face.
Speaker A:Why does Shem make them different?
Speaker A:So the Gemara is saying a very deep thing.
Speaker A:It's saying that faces were not made the same to teach you that the inner world of the person is not the same.
Speaker A:And that's why people who really know this stuff, they could do facial.
Speaker A:I don't mean facial recognition, like if the guy is trying to get into a building or something, but they can do facial recognition of what's going on inside the human being and his psyche.
Speaker A:Yeah.
Speaker A:Awesome.
Speaker B:Is that what people mean when they say, like, they could read foreheads?
Speaker A:Yeah, not only foreheads.
Speaker A:It's faces.
Speaker A:The whole face.
Speaker A:The eyes, the eyebrows, how big the pupils are.
Speaker A:Does the iris sit above the bottom of the eye?
Speaker A:Does it sit below?
Speaker A:Is there space any.
Speaker A:Is there white space above or below the cheekbone, the nose, the lips, the furrows of the eyebrows, how thick they are.
Speaker A:They go down, they go up.
Speaker A:The beard, Forget about it.
Speaker A:That's already next level.
Speaker A:So in the same way that no people's faces are the same, so too their personalities, their psyche is also not the same.
Speaker A:And yes, there's tzadikim that could do these things.
Speaker A:And there's all sorts of books about this stuff that you could tell a lot about a person by their face.
Speaker A:So Rab Nachman's taking this deeper.
Speaker A:He's saying, what's the real soyd of this halakha veram haloki rabim?
Speaker A:That an individual opinion and a majority opinion, that the halacha follows the majority.
Speaker A:It's because now you have 100 people with totally different personalities, totally different profile in their psyche.
Speaker A:And they came to the same conclusion to the akhtus ha parshit.
Speaker A:They came from their personal p'ulus mishtanas.
Speaker A:They came from all their multiplicity, all of their differences, and they actually came to the same unity consciousness.
Speaker A:That is the secret of going from unity into multiplicity, and then multiplicity back to unity.
Speaker A:So God loves when he sees many people who are different.
Speaker A:We're all about diversity.
Speaker A:And that diverse people could come to a common place in a halacha.
Speaker A:Oh, halacha karabim.
Speaker A:For that we see that there's something very precious that all that multiplicity came into.
Speaker A:And this is what we call peace.
Speaker A:Shalom is not like we just don't, you know, kill each other.
Speaker A:That's not shalom.
Speaker A:Shalom is we acknowledge our differences and we actually could come to a common ground.
Speaker A:And we're different and we celebrate our differences.
Speaker A:We celebrate our pu'ulis mishtanas, meaning six days of the week.
Speaker A:We celebrate that.
Speaker A:But we all have shabbos together.
Speaker B:You said you can tell a lot from a person's face.
Speaker B:Like, what can you distinguish besides the.
Speaker A:Fact you just forgot over chimai.
Speaker B:I'm really curious.
Speaker A:Or the babasali, he could tell you.
Speaker B:Things just by looking at someone.
Speaker A:He's just.
Speaker A:Yeah, there's a science to it.
Speaker A:There's a science to it.
Speaker A:Like we said how thick the eyebrows are if they go down, if they go up.
Speaker A:I'll give you one thing.
Speaker A:Generally, if a person, like, has, like, lots of white under, it's like, more.
Speaker A:There's like a humility.
Speaker A:Not lots of white, but it's more.
Speaker A:It's more of a humble thing.
Speaker A:When a person, like, has a lot of white, like, on the top, it's.
Speaker A:It's like an aggressive thing.
Speaker A:They're like, oh, like, you know what I'm saying?
Speaker A:Like, I don't even know.
Speaker A:Like, how do you do it?
Speaker A:Like, you just.
Speaker A:It's.
Speaker A:It's like more intense and aggressive.
Speaker A:Yeah.
Speaker A:Can't your inner world and, like, thought.
Speaker B:Patterns sort of change, though, but, like.
Speaker A:Your face won't really change with that.
Speaker A:You can see people change.
Speaker A:Kids are fascinating kids.
Speaker A:Their iris basically fills their entire eyeball.
Speaker A:Ever notice that?
Speaker A:And there's almost like a wonder when people have a big iris.
Speaker A:It's like, you know what I'm saying?
Speaker A:Like, the kids, you look at the face, like, all iris, the whole face, oftentimes like a shrinking of that is like, less wonder in the world.
Speaker A:So things do change.
Speaker A:Things can change.
Speaker A:People's eyebrows change, people's jawline change.
Speaker A:Things do change.
Speaker A:But here we're indicating, like, deep kind of genetic personality.
Speaker A:Things that you were given and that you're gonna have to work with those things, Work with those and present more angry temperament.
Speaker A:He's gonna.
Speaker A:That's gonna be a job for him.
Speaker A:That's gonna be like a lifetime of work, really.
Speaker A:Overcoming anger.
Speaker A:Yeah.
Speaker B:To what extent should we seek out those experiences with mekubbalim and so on to train?
Speaker B:Like, it seems like it's like a kishnak opportunity.
Speaker A:But it's also a bit of, like, a cheat code of like, everybody likes these things.
Speaker A:You know, they're very exotic.
Speaker A:Like going to the tzadik and having them, like, tell you things and read your palm and stuff like that.
Speaker A:I'm usually against it.
Speaker A:I think the idea is that if we had the babasali around, I would tell you to pull up.
Speaker A:But nowadays we don't really have that level.
Speaker A:And besides, the fact sometimes if a person goes to places like this, there's a challenge is that they take something very seriously, and it gets, like, a bug in their head.
Speaker A:And it wasn't necessarily true.
Speaker A:It might have just been an aspect.
Speaker A:Either they could be wrong, or it could be an aspect of something that they saw.
Speaker A:Then they obsessed about this thing.
Speaker A:Like, you have the challenge in this thing, and it's like, I can't.
Speaker A:As if to say, like, I can't get out of this.
Speaker A:So I think it's better just to use what we call chochmah, the chochma of the Torah.
Speaker A:And to have sevacha rav, to have good friends, to have good rabbonim, to learn alishor, to learn musr, to learn.
Speaker A:Start finding what's.
Speaker A:What's going on in this inner world.
Speaker A:Being yeshiva will reveal to you your stuff because you encounter where you're really holding.
Speaker A:Person has a problem.
Speaker A:Waking up in the morning, it'll become apparent because you can't, like, fake it.
Speaker A:Like, shach happens every day.
Speaker A:It's like.
Speaker A:So it's not like, oh, no.
Speaker A:Like, that was like, an off day or two, or like, week.
Speaker A:Okay, let's see, next week.
Speaker A:And then you realize if you're not waking up, there's something fundamental.
Speaker A:We have to work on that.
Speaker A:Or if a person has anger things he's living with people in close quarters, stuff will come up.
Speaker A:It's different if you're just a bachelor and you're in a penthouse in Manhattan.
Speaker A:You don't have to deal with anybody.
Speaker A:You just go into the office and you, like, fire out commands.
Speaker A:But here you're really with people, stuff will come out.
Speaker A:So here, I think, is a place where you're just using Svara and logic, and over a course of time, you encounter the things that need to be worked on.
Speaker A:And one of the ideas of Asel Gerav, of having a mentor is that, you know your Rebbe loves you and he could point out the things that both you do well and also the things that you're struggling with in order to fix them.
Speaker A:So I think it's a much better approach than, like, I went to someone, you know, and it was like, there was candles and he was wearing a cape, and it was like, spooky.
Speaker B:The Torah says the tzadik is on.
Speaker A:A higher level than the prophet, that the chacham, chacham out of Minavi.
Speaker A:So people think the Nikuvalim are like prophets, like reading something.
Speaker A:But really what we're talking about, reading the face is a chochmah.
Speaker A:It's not.
Speaker A:It's not prophecy.
Speaker A:It's a chachma of the Parzov of understanding that there's certain things.
Speaker A:There's even secular medical books, especially Chinese medicine, that growing up, I had one of these books in my house, and I learned it up a lot.
Speaker A:I was like, they had a thousand diagrams of faces and they showed.
Speaker A:Exactly.
Speaker A:And some of them.
Speaker A:Now, is this too?
Speaker A:No.
Speaker A:Are these maybe gifts that were sent to the East?
Speaker A:I think so.
Speaker A:Are there certain things that when you read, you see certain patterns?
Speaker A:Yeah, you see patterns of things.
Speaker A:But this is something that it's part of Chachma of understanding.
Speaker A:But I wouldn't put all your eggs in the basket of the face reading, man.
Speaker A:I would put it more on what makes sense.
Speaker A:And over a period of time, learning my struggles and learning my.
Speaker A:It's called trunasanefesh, my genetic patterns.
Speaker A:And the things that I struggle with are the things that I picked up from maybe early childhood or bad patterns that I got involved in from maybe traumas and things like that.
Speaker A:And I want to just make a plan to start to perfect.
Speaker A:Essentially, nowadays the best thing to do is called mesilas yesharam.
Speaker A:Mezilus yesharam is the code and not a cheat code.
Speaker A:Because he tells you this is going to be a lot of work.
Speaker A:You actually have to read this over and over and over and it starts sinking in the kind of human being that you can become.
Speaker A:And he goes well into it, Mesila hashem.
Speaker A:And he put all of his Kabbalah in there.
Speaker A:But everything was the last sefer that he wrote.
Speaker A:He put every.
Speaker A:The Von Ngayn said he would have walked across Europe to be with the Ramchal, that there's nothing superfluous.
Speaker A:It's an amazing.
Speaker A:The sefer is nifla misilis yesharam Path of the just.
Speaker A:And in certain musrvads that I have been in.
Speaker A:So one of the things we have to do is read Masira's Isharam every day.
Speaker A:At one point it was 20 minutes, sometimes 30 minutes.
Speaker A:Many people have read it a hundred times.
Speaker A:All safer.
Speaker A:It starts going in.
Speaker A:It was designed that way.
Speaker A:Like he mentions in the Hakadamma, that it goes in and starts changing you as a human being.
Speaker A:Even if you read Messiah's German once, you already feel like a different type of human being.
Speaker A:You feel it.
Speaker B:There's some things in Mestai Sharma, because I'm reading it and I struggle to get myself to be at the level it's talking about where you value so much the spiritual world.
Speaker B:And your material world is like, you know, not insignificant, but just not at the level of your spiritual world.
Speaker B:And right now I feel like, I'll be honest, it's probably for me, and I'm sure a lot of us, the material world is probably the same, if not maybe slightly more, you know, we're not.
Speaker A:We're not about running away from the material world.
Speaker A:This is about the pool of Mashtanas in the sixth day of the week.
Speaker A:We're about using it properly.
Speaker A:Using it properly.
Speaker A:And one of the ways sometimes you have to use it properly is you do have to disengage sometimes a little bit.
Speaker A:You do have to disengage sometimes a little bit.
Speaker A:Sometimes a person just needs a sabbatical if he's been working in some high powered banking job.
Speaker A:It's just he got so.
Speaker A:He got so off kilter and he needs like a detox from that type of lifestyle.
Speaker A:So that might be the right thing.
Speaker A:But it doesn't mean he can't go back into it just means he has to do what's called Being a poirish, which the misiyos Hashem says there's something called preeshas.
Speaker A:But after preachos, when you get higher, there's something called kedusha where you could be totally in this world.
Speaker A:So the Messiah hashem is a ladder.
Speaker A:It's the ladder that you start climbing one rung after the next.
Speaker A:And they're very sensible things.
Speaker A:You can't argue with the mesoshad.
Speaker A:You just feel like, ah, he just makes so much sense.
Speaker A:Like, what am I going to do?
Speaker A:A person could try, try to argue with me, but you just see it's so sensible when he sets up.
Speaker A:The whole purpose of life is being close to g D.
Speaker A:That happens through Torah mitzvahs.
Speaker A:And then Hashem put a yetzer hara into us so that we could earn the turn the mitzvahs.
Speaker A:And one of the first steps of zahir is just identifying what will bring me closer, what will not.
Speaker A:Just even thinking about that is a very, very important thing.
Speaker A:Gold so echad v'ram halakka rabban.
Speaker A:Now, when you have an individual and a rabbim, not only because the rabban is more and therefore it makes sense to paskin like them, but Ekhavir Rama'alika Rabin is that the rabbin took different personalities and different psychological profiles and came to the same conclusion.
Speaker A:That's already a very exalted thing.
Speaker A:That's a very exalted thing.
Speaker A:Ki mahma sheheim rabim shacol echad yeshpay de meshuna.
Speaker A:They all have different ways of seeing the world when they come together to one unified goal.
Speaker A:Nimsa bechina p'ulus mishtanes nasir bechinas achdas aposhet.
Speaker A:You took multiplicity and you brought it back to unity.
Speaker A:You took the six days of the week and you brought it back to Shabbos kodesh.
Speaker A:That's why the halach is like the rabbi.
Speaker A:And when we say that we want all of humanity to unify, we're talking about, we would like you to be diverse.
Speaker A:We'd like the world to be colorful, all of us together with God.
Speaker A:There's only one God.
Speaker A:So that it doesn't have to be that we're all looking the same way, robotic, same dress, same.
Speaker A:This doesn't have to be that.
Speaker A:Everyone can have their cuisine, everyone can have their personalities.
Speaker A:In fact, that's going to be the greatest gift of Mashiach because we're going to see the entire of humanity as different, as different unifying back together.
Speaker A:That's called the puulus mishtanes.
Speaker A:Coming to Avdisa Pasha, the halacha is going to follow them.
Speaker A:He gives another reason.
Speaker A:Not only is it important to have halach kerab, because when different people could unify together, there's like there's a gift of seeing within the multiplicity that we can actually come together for that common goal.
Speaker A:There's another practical reason, which is if the halach wasn't like the Rabban, you'd have a lot of machloikas here that we follow the rabbi.
Speaker A:Now we can decide the halachem, a practical point, which itself is against the akdas aposhit.
Speaker A:Everyone just doing whatever they want.
Speaker A:That's like anarchy.
Speaker A:That will paskin, like the rabbin and the yochad will go and come back into the Rabbin.
Speaker A:The ultimate is that we see and come back to the unity of G D.
Speaker A:We always talk about.
Speaker A:This is what the shofar is all about.
Speaker A:The shofar is the kiya, which is just a perfect kol, a kol pashut.
Speaker A:And then the trua, which is our multiplicity pulis mishtanes.
Speaker A:But the end of the shofar blast comes back into the cold pashat.
Speaker A:That's all of life.
Speaker A:The first kiya is God.
Speaker A:Before he created the world.
Speaker A:The Shrua or the Shvaram.
Speaker A:Shrua or the Shvaram is this world in the pool is mishtanas.
Speaker A:But then the ultimate unification is back to the takiya gedoyila that never ends, back into unity consciousness.
Speaker A:But here it's meaningful because the True was able to choose to come back together in the final tkiye gedoila.
Speaker A:That's what it's all about.
Speaker A:And then here, Rab Nachman says, kashinis gala b'chineshat lemata.
Speaker A:When we can get our act together down here and unify down here in oydom haze, then gam la mala nis galahta saposhet is.
Speaker A:Then Hashem from above will reveal to us how unified we all are, that we're all inside of G D.
Speaker A:Meaning if we could get the job done down here and unify, then Hashem will shine down the truth.
Speaker A:He'll remove the veils that we think are separating us.
Speaker A:He'll remove the alm of the shikra and show us how unified we really are.
Speaker A:But Hashem says, I want you to do it first.
Speaker A:And this is what Haman understood, that the way to destroy the Jewish people.
Speaker A:He said, ah.
Speaker A:He understood that we're one Mephuzah mephura benoamim.
Speaker A:We're separated and were there's division.
Speaker A:If there's division and we're not one, then Hashem is one.
Speaker A:He's not going to be able to reveal that oneness and that protection.
Speaker A:But if we who become one, then Hashem, who's one, will reveal that oneness.
Speaker A:But we have to become one down here first.
Speaker A:That's called halakh kerabim halakka Rabbim.
Speaker A:There's an interesting medrashir in Vayka Rabba.
Speaker A:Fascinating.
Speaker A:Where an idol worshiper came to Yeshua Ben Karacha.
Speaker A:This is in Vayika Rabba.
Speaker A:And he said, sholas rab yoshub and karach haxi betoy raskam.
Speaker A:It says in the Toyota acherei rabim lahatos.
Speaker A:You have to go like the majority opinion, right?
Speaker A:Anumerubim m'kem.
Speaker A:But us, the idol worshipping nations, we're more than you, the Jewish people.
Speaker A:So you should follow us with alumdis.
Speaker A:Right?
Speaker A:Interesting point.
Speaker A:Your Torah says go according to the majority.
Speaker A:There's more idol worshipers than you.
Speaker A:That you should follow our opinion and worship idols.
Speaker A:Mipneh ma ein atem mashvin imano b avodah zora.
Speaker A:Why don't you join us in avodahazara?
Speaker A:If the Torah says pascan like us.
Speaker A:So amaloy.
Speaker A:So Rabbi Bishuben Kacha said back to this idol worshiper.
Speaker A:He said, fascinating.
Speaker A:He said, yeshtacha bonim.
Speaker A:Do you have children?
Speaker A:So listen to his response.
Speaker A:Amaloy his kartani tsarasi.
Speaker A:You have reminded.
Speaker A:You've reminded me of my sorrow.
Speaker A:Why your kids that painful?
Speaker A:You've reminded me of my sorrow and my pain.
Speaker A:Amalama.
Speaker A:Why amaloi?
Speaker A:So the idol worshiper said, back to the beer.
Speaker A:Shuben karcha harbenim yeshti.
Speaker A:I actually have a lot of children at the time that they sit at my table.
Speaker A:Zeh me varach leleke leleh ploini.
Speaker A:This one blesses his avaydazara mevarach leleh ployni.
Speaker A:And this one blesses his avayodazara.
Speaker A:And each one is going around and giving brachas and blessing their idol.
Speaker A:Now we're all sitting around the table together.
Speaker A:Each one's blessing his idols.
Speaker A:And what do you think happens?
Speaker A:And nobody gets up.
Speaker A:Nobody gets up from, you know, just a lunch until everybody's bashing each other in the head.
Speaker A:You think that avodazar?
Speaker A:You think that, you think that one.
Speaker A:You think that one you think he's the best basketball player.
Speaker A:You think, you think.
Speaker A:And they're all bashing each other.
Speaker A:He says, there's machloikis with my kids.
Speaker A:There's machloikis with my kids.
Speaker A:Something is not unified here.
Speaker A:Amaloyimash f'ata yimayim.
Speaker A:And you go with this amalay loy.
Speaker A:No, this is not what I want.
Speaker A:Amaloy ashatah mashva yis son alocha hashv'is banecha.
Speaker A:So Ben Karlan said, if you don't like this and you're trying to give us musr, try to unify your kids first.
Speaker A:Unify your kids and then come to us.
Speaker A:If you can't even get it all together, that's not achoi rabim lahatos because you don't have a rabbin.
Speaker A:That is unified.
Speaker A:Achoi le rabim lahatos means you have a majority that actually came to the same spot that came to God consciousness.
Speaker A:You guys are stam just fighting avoidazar.
Speaker A:Yeah, but this one says like this one.
Speaker A:This one says like this one.
Speaker A:This one says like this one.
Speaker A:You yourself is lacking unity.
Speaker A:So this idol worshiper went away.
Speaker A:So then the students of Yeshua Ben Karacha said, what about us?
Speaker A:Let's go back to Esav and Yaakov.
Speaker A:So he said, I'll tell you how there's something that defines and distinguishes the mission of the Jewish people as something different.
Speaker A:Amalahim be Eisav, Khsev Bey, Shesh Nefesho, Ksev Bey.
Speaker A:Nefesho is harbet.
Speaker A:It says about Asav and his family.
Speaker A:Vayikach Eisav is noshav Esbonov as Benoisov Veskol Nafshois Bes.
Speaker A:He took all the souls, plural.
Speaker A:All of these kids, he took plural.
Speaker A:UBI Yaakov.
Speaker A:When it comes to Yaakovinum, it says Yaakov enum had Shivim Nephesh, 70 soul, singular.
Speaker A:Esav had all these family members, but they were many.
Speaker A:And they were many and disconnected.
Speaker A:But Yaakov had 70 soul.
Speaker A:They were all one soul.
Speaker A:They had all unified as one shivimnefesh Yardel mitzrayim.
Speaker A:ASAV is nefashois.
Speaker A:Yaakov is shivimnefesh.
Speaker A:One soul.
Speaker A:That that's us is that there's many, but they're all one and all the shvatim.
Speaker A:Everybody's different.
Speaker A:Everybody's different colors and flavors and Spotify playlists.
Speaker A:I know the yearly thing came out.
Speaker A:So don't worry, I won't look.
Speaker A:And we have differences, but it's shivim nefesh.
Speaker A:It all comes back to one.
Speaker A:There's only Hashem echod Shema Yisrael, Hashem alokei no Hashem echod.
Speaker A:And this is exactly what happened when Yaakov was on his deathbed that he saw that he had 12 sons and they were different.
Speaker A:And maybe there was a feeling that all the unity of Yaakovinu, everything that he represented of unity of God in the world, maybe that wouldn't pass down to his 12 sons who were so different.
Speaker A:So they all said to Yaakovinu, Shema Yisroel, listen, our Father Israel.
Speaker A:Hashem elokenu.
Speaker A:Hashem elokenu.
Speaker A:The many who's in charge of this world, Hashem echad, it's only one.
Speaker A:Even though things look different, it's only one.
Speaker A:And Yaakov said back, baruch sheym kevod malchusay le oylam voil that now his kingdom can be revealed in this world.
Speaker A:That I see that even though there's Rabim, they've all unified as one.
Speaker A:Echad v'rabim halokha kerabim, they've all unified as one.
Speaker A:So we should be zoich hamamish, because this is the way to get the pooles Mishtanes that we don't get lost in the pulis Mishtanes that we have the unity of Shabbos Kodesh.
Speaker A:And the pinnacle of Shabbos Kodesh is at Echad, the Shimcha echad umikam cho yisro goi echad va'aritz.
Speaker A:It's all about unity.
Speaker A:And Shalashuddis is the time that we're going into the koych of Yosef at Tzadik.
Speaker A:That's toysef e Shabbos that Beis Yaakov Eish and Beis Yosef Lehova that Beis Yaakov is the fire, that Beis Yosef is the sparks.
Speaker A:And Beis Esav is the kash.
Speaker A:He's the straw that the fire has to come and jump forth to burn the straw.
Speaker A:And the straw is those things that are trying to dry up Eid, trying to dry up the world from not feeling close to Hashem.
Speaker A:And therefore, that's Yosef who's Lehava.
Speaker A:He's the flame, the spark that comes off.
Speaker A:And that's the energy of Shalashuddis that you're piercing into the darkness of the weak, into the puddles Mishtanis that you're not fooled anymore.
Speaker A:And that's why Yaakovin was able to leave once Yosef was born.
Speaker A:Once Yosef is born, he knows now I could go back and Esav won't have any shlita over me because I have a Yosef.
Speaker A:I have the koyach of toysef Eshabis to be Moisev tosevas meruba la ichir.
Speaker A:We're going to see now next time the famous case of the oven of Rabbizer that even though we always pask him like, but in this case we paske him not like, because he went against the Rabbin.
Speaker A:And we'll see the power of the Rabbin and mit hashem will have the power of Shabbos Chodesh to the Shema Yisroel Hashem aleken hashem echan to the borch shem kevod malchuso eli oy lem vodim to the Ech vera rabim halok KE rabim to achre Rabim Lahatos to the Gevaldika yichud the Echad Yoched ben Yuhad be'zoychazayn to all the brachas of the Torah to the Yoim Shukuloi Shabbos Yoim Shabbos the menucha v'simcha the simcha of Shabbos Kodesh.
Speaker A:Pushing into the six days of the week, we should be zoeted this hi aya chakra.
