Understanding the Role of a Rebbe
3rd shiur - R' Nachman Fried Likutei Moharan Torah 61.
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Transcript
He said that soyo of a behemoth, you don't have to be maracha yourself so much to make a bracha.
Speaker A:But soyo seldom you have to go arabamus.
Speaker A:What's the difference between because the yetzahara a person has yet to hara and the eight to hara?
Speaker A:The smell, the stench of the taya is coming from the that's in the tayo, which fits into our Torah very much.
Speaker A:Because that son of Shannon represents comes from the maestros, which I'm available to Maya, which brings lets the Atara thing.
Speaker A:So the stench, the smell that there is is coming because of dashanam surucham.
Speaker A:The Rebbe says smell to smell is terrible.
Speaker A:So I thought it was a nice connection to what he said yesterday.
Speaker A:There are manhigim.
Speaker A:You're with me.
Speaker A:There are leaders that are called Rebbe.
Speaker A:The Rebbe is saying shalimudam that they're limut whatever they're learning the elo Hamas is coming from.
Speaker A:These are my.
Speaker A:And it's not enough that they can't even lead themselves because again and because they can't lead others and they take the G for themselves to lead the world.
Speaker A:So you have to see the Rebbe is cautioning not to give them.
Speaker A:Is not to give them power, not to endorse them, not to give them any kind of power.
Speaker A:They should not be called Rebbe.
Speaker A:They themselves are not so because they have a tremendous to lead the world.
Speaker A:You have to watch tremendously not to give them power and strength.
Speaker A:Because this, these, these who give them power and strength and they get smika through their hands that they are called a Rabbi.
Speaker A:They are going to give a din.
Speaker A:The Reb is saying something very powerful here.
Speaker A:He's saying that the endorsement of these people who are not, not deserving of the title of a Rebbe, by you calling them a Rebbe, you're worse than they are because they have a Yates of Harrow to be mounted by them.
Speaker A:So they're not.
Speaker A:They're not so high.
Speaker A:But you that are endorsing them and giving them power, you're even more high than they are validating that they're Rebbe.
Speaker A:And you're promoting them as a leader who's giving smicha to this person?
Speaker A:The people coming from somebody above them, a Rebbe above them.
Speaker A:But it's the same question what does it mean?
Speaker A:What does my validation mean?
Speaker A:Seems like the tykef Vaj is coming from the people, from the people who are calling him Rabbi.
Speaker A:That is.
Speaker A:That's what's making Him a leader.
Speaker A:And you're going to get.
Speaker A:You're going to get.
Speaker A:Let's go a little vaitub.
Speaker A:The cash is going to get bigger in a second.
Speaker A:So what happens when he gives to a Rebbe that's not deserving of it?
Speaker A:It weakens our power of our power of writing the takes away all the power and it gives the power two things.
Speaker A:It takes away the power from Yok Sav and it gives the power to the to the and through this because they have power and we have no power they make z on us that there should be no power to our only to their Ksa and cloud Yisroel is going to be forced to learn their and then they make through that make.
Speaker A:They make Zayrus to expel cloud Yisrael from their place of Yishuv that they were there for a while to places to a place where there was never a Jew ever.
Speaker A:So Rebbe is telling you this is the problem.
Speaker A:The problem with being the Rebbe is telling you very interesting.
Speaker A:You need a muniskachamim to have mishpat Emis.
Speaker A:But if you give validation to a rabbi, which you would say so I should give validation to what's the difference?
Speaker A:But by doing that you are weakening our Xavier.
Speaker A:Giving power to their Xavier that goes that our Savyad is nothing worth and that their savyad is something worth and through that they get to expel Kali.
Speaker A:So to a place that there never was a Jew before.
Speaker A:Surab is telling you there's.
Speaker A:It seems like there's a big risk in having a muna in the wrong.
Speaker A:Like he's telling you I need a Monica.
Speaker A:But if I endorse or promote or validate that is not deserving of it.
Speaker A:Bad stuff is going to happen.
Speaker A:So which one are we doing?
Speaker A:Are we.
Speaker A:It's that.
Speaker A:That sounds like not a pagam.
Speaker A:That sounds like there's no.
Speaker A:That means.
Speaker A:That's not.
Speaker A:That means I need a moon.
Speaker A:But don't.
Speaker A:Don't have a muna in the wrong.
Speaker A:You need a Munich.
Speaker A:But don't have a moon in the wrong car because you have a moon in the wrong column.
Speaker A:It's going to bring worse.
Speaker A:So which one is worse?
Speaker A:Not having a muna period Or.
Speaker A:Or endorsing the wrong Seems like the Rebbe is telling you it's one of the same.
Speaker A:Because what what happens when you put him upon you need a bit maestros.
Speaker A:What happens when you need his what happens when I show him surchim mishpatma.
Speaker A:So now the Rebbe is saying, but these rabbe that are, how did they become?
Speaker A:Because they learned from maestros and that's why they're in Hagun.
Speaker A:So that means that they were.
Speaker A:Because how else would they be needed maestros unless they were.
Speaker A:And now you endorse them like as a Kacham, then you're going to bring that's neklash.
Speaker A:It gives to their saviour.
Speaker A:And then the Garish caught Yisroel to the places that did not.
Speaker A:So what's going on here?
Speaker A:What's this loop?
Speaker A:So according to the way we said that Amunas Chachamim, the way the Rebbe wants us is.
Speaker A:And we ask whose Yaminu smile is it?
Speaker A:We said it's the Yiminishmail of both of us.
Speaker A:Because if I'm aligned with the chacham above me, so my right and left are his right and left.
Speaker A:So I have a derechem I'm not getting right when.
Speaker A:And he, the chacham above me is also aligned with the chacham above him that's also aligned with the chacham above him all the way up to Maisha Rabbeinu.
Speaker A:So but if one of the.
Speaker A:If the one, let's say the chacham above me is so now he's not deserving of the title of Rebbe, and I'm still calling him a Rebbe.
Speaker A:I'm having a muna in alignment in his Chachmah.
Speaker A:Then I am giving him Taika voyz, even though he's not deserving of it.
Speaker A:And that will bring to Girish hav qal Yisroel.
Speaker A:Good question.
Speaker A:The same question we asked before.
Speaker A:Is the Smichah coming from above or from below?
Speaker A:Because the chacham has to also have a Moniz Kachem.
Speaker A:It has to be on Muddudan Sooz.
Speaker A:So it has to be the center line.
Speaker A:The center line means he has a Chacham above him that has a chacham above him, that has a Chacham above him all the way up to Masha Rabbeinu to God.
Speaker A:So that's.
Speaker A:It's an alignment.
Speaker A:That's the whole vert.
Speaker A:The verd is the Messiah.
Speaker A:And the alignment is I'm aligning with the above me.
Speaker A:No, the Rebbe says the Lushan.
Speaker A:You ask your question.
Speaker A:Let me just quantify your question.
Speaker A:What makes a Rebbe?
Speaker A:What makes him not a to endorse?
Speaker A:Follow the words of the Rebbe.
Speaker A:His limut is from these maestros.
Speaker A:Now, what does the maestros mean?
Speaker A:Wait, let's.
Speaker A:Let's define it.
Speaker A:He learns from this maestros.
Speaker A:What do you mean he's learning from his maestros?
Speaker A:He has constipation and he has ashanam sukhim that are going to his head.
Speaker A:And how do I know if he's learning from maestros or not?
Speaker A:So my feeling is that he has to have a Munich if the Rebbe does.
Speaker A:How do I know if he's not?
Speaker A:If he's learning from maestros because he doesn't have a munus hacham.
Speaker A:If he is not having a munus hacham, then he's a rabbi Shayna hagam.
Speaker A:That's the maestros.
Speaker A:If he's not aligned with Rabbanim, then he's not a rabbi Hagal.
Speaker A:That's number one.
Speaker A:That would be the number one way of seeing if he's taking from maestros or not.
Speaker A:But I'll tell you a little a thought.
Speaker A:The Rebbe said before that what brings mishpate Emma.
Speaker A:What brings a person to be manic?
Speaker A:The Rebbe said the lotion to be manic.
Speaker A:That he should.
Speaker A:He's missed that not only is he manic himself, but he's manic others.
Speaker A:It comes from mishpateyamis.
Speaker A:What comes.
Speaker A:What brings mishpateyamas?
Speaker A:What is a munis?
Speaker A:So comes out that someone who is or smile.
Speaker A:That's my sources.
Speaker A:In other words, if you're not.
Speaker A:If you're not in the middle and you're extreme to one way or another way, that is mysis.
Speaker A:So when you see an extremist, when you see somebody who's extreme, that's a rabbi Shahina Hudam.
Speaker A:Because his limudim is from maestros.
Speaker A:His limod is from veering right or left.
Speaker A:That's why, by the way, the rebbe was so against Humrus Ysayrus.
Speaker A:You know that why was he maybe.
Speaker A:Perhaps I'm saying he was so against Yechumid.
Speaker A:The Rebbe was very against any kind of he was against.
Speaker A:Maybe each person has a different yamin and smile.
Speaker A:No, we said that already can be.
Speaker A:Because then would say it would be your Yemen and your smile.
Speaker A:Why is it Torah doesn't say that?
Speaker A:So we asked how is it possible that my Yamin Ismail is going to be the same Yimin Ismail as the chacham.
Speaker A:So he said, that's the alignment.
Speaker A:That means, how do we look at it?
Speaker A:When I come to a chacham, I'm facing the chacham.
Speaker A:So my Yimin is his smile.
Speaker A:His smile is my Yimin right, when I'm facing you, my right is your left, your left is my right.
Speaker A:So he said, no, the rebbe is telling us to align ourselves in the same position as the chacham.
Speaker A:Which means he's above me and he's my guide, his Yemen.
Speaker A:And his smile is my right and his left.
Speaker A:But I'm standing in the same position as him, in the same direction as him.
Speaker A:I'm just underneath him.
Speaker A:That's the macabre Shia kabal, the Yitzch Mish b'tayamis.
Speaker A:So my right and left are his right and left.
Speaker A:That's what I'm looking for.
Speaker A:That's the rebbe's telling you the soita muniz kachamim is to align yourself with the chacham that whatever his yaminism, whoever your rebbe is, whatever his Yemen Ismail becomes your Yemen Ismail.
Speaker A:And that's why we are so, by the way, mishpatmokal, because we don't want to accept that we go to a chacham only for what we need to get from the chacham to fit into our Yemen Ismail.
Speaker A:We're not trying to align our Yimin Ismail to him.
Speaker A:We're attacker saying, your Yemen Ismail.
Speaker A:And when I need you, when I have a question that's a life threatening question or business or a big question, I'm going to take your human.
Speaker A:That's when I'm going to align myself and fit your Yemen into my Yemen.
Speaker A:That's.
Speaker A:That's an atiya.
Speaker A:That's not really being aligning with self, with the chacham.
Speaker A:The word here is that amunis chachamim is I align myself with the chacham that whatever his yamin is, is my yamin.
Speaker A:And whatever his smile is, is my smile.
Speaker A:I'm working, I'm making my yamin is smile.
Speaker A:His yamin is smile.
Speaker A:And that's the chacham.
Speaker A:So that the maestros is when I, when I go to Yemen el smile.
Speaker A:When I make my own Yemen El smile.
Speaker A:And that's the mishpat mulkul.
Speaker A:That's what brings bad decisions.
Speaker A:And that's what the Rebbe is going to say now brings to our savya to be.
Speaker A:You're asking a question, Mandy.
Speaker A:The question is what is the criteria of a Rabbi Hagun and a Rabbi Shaina Hagun?
Speaker A:No maestros.
Speaker A:Rabbi Hagun has no maestros.
Speaker A:Ein Anita Limin Ismail.
Speaker A:He has a munis kachamim.
Speaker A:He's completely aligned with chachamim.
Speaker A:If I see a Variation of maestros where he's not aligned with Chazal, with Chachamim some kind of a chasamet.
Speaker A:Then I know his limot is from maestros and he's a rabbi Shaina hag.
Speaker A:And I can't endorse him because if I endorse it, I'm going to bring real kill.
Speaker A:Yes.
Speaker A:What we're saying is perhaps that the Rebbe is saying that the reason, and we're going to see it soon, is that the reason means I'm aligned with the chacham, who's aligned with the Chacham, who's aligned with the chacham all the way up to Maish Rabbeinu, who got Smichah from the Abishta.
Speaker A:That's the alignment.
Speaker A:That's the center pillar.
Speaker A:That's the mud of the and I told you why is a Talmud chacham called a Talmud Chacham Talmud the whole way he's a is because he's a Talmud because he he learns from a chacham above him.
Speaker A:If there's no above him, there's a problem.
Speaker A:The Rebbe said before, look at the words.
Speaker A:Each person is a to the people that are underneath him.
Speaker A:Each person underneath him.
Speaker A:So the each person.
Speaker A:But each person has to be a Talmud khachom.
Speaker A:He has to be a Talmud.
Speaker A:Who are you a Talmud of?
Speaker A:If you're a Talmud of a chacham, then you're a Talmud chacham and a melee you have leadership at the people underneath.
Speaker A:That means the lineage will continue so long as you're aligned with a chacham above you.
Speaker A:But if you're not aligned with a chacham above you, your mishpat is Mokul and their mishpah.
Speaker A:Everybody underneath you is Mishpah Mokul.
Speaker A:And that's what brings not going into you.
Speaker A:You're separating.
Speaker A:It means I don't have maestros and my my limit.
Speaker A:My my.
Speaker A:The way I'm being machanach is not coming from a limot of maisros.
Speaker A:If it's not coming from a limit of maestros, then I'm infusing mishpate Ms.
Speaker A:Into my child.
Speaker A:However, if it is coming from a lemon of moises, even if I'm teaching him alive, I'm infusing him with m.
Speaker A:It's in alignment with all.
Speaker A:Again, if I'm aligned with Rabluziken and that was a relying that was aligned with Rabba Vram Sharon, that was aligned with Rabnasin, that was aligned with the Rebbe that was aligned with the BAAL Shem Tov that was aligned with.
Speaker A:Then I got a Muniz Kachamim.
Speaker A:You understand?
Speaker A:It's an alignment I need to align myself with.
Speaker A:I need to be part of the.
Speaker A:About the center pillar that goes all the way up to the same.
Speaker A:The idea is the same.
Speaker A:It's an alignment.
Speaker A:That's what I'm trying to tell you.
Speaker A:It's an alignment.
Speaker A:So now what am I aligning to?
Speaker A:I am aligning to a Chacham that's bigger than me that had more amunuskachemim in his Chacham, that had more amunuskachem in his Chacham, that had more.
Speaker A:And the people underneath me, I'll have more mushkacham than them because I'm aligning myself with the power we'll see soon the Ruachma of the Ebishtim, which we're going to get to.
Speaker A:So the point is that Amunas Chachamim means I'm aligning myself with a Chacham that has a munuskacham.
Speaker A:You get it?
Speaker A:Because if he doesn't have then he's a rabbi.
Speaker A:Then not only am I not aligning myself, I'm creating a distance from the lineage of the Chachamim, which that takes away the power of mishpat, which takes away the power of our savyad, which is Mishpat, which gives the game the ability to have mishpat on us and to expel us from the country.
Speaker A:That's what the Rebbe and the Reb is saying that it's worse for us that are endorsing a Rebbe than it is the Rebbe himself because he has yet to hara.
Speaker A:You don't have a Yitzhara, but you're aligning yourself with a rabbi that doesn't have a.
Speaker A:So you are misaligning yourself from mishpatemis.
Speaker A:You're taking yourself away from mishpatemis.
Speaker A:That's what it seems like is it's not enough to have just you need to.
Speaker A:Exactly, exactly, exactly.
Speaker A:So let's see it inside leaders that are called Rabbi that they're learning.
Speaker A:They are learning from these maestros, from these excess ways of learning.
Speaker A:And not it's not enough that they can't lead themselves, they cannot lead others, and they take the Gela for themselves to be proposed leaders on the world, says the rabbit, you have to watch.
Speaker A:Not to give them sm.
Speaker A:Not to endorse them, not to invalidate them, is not to give Them power and strength.
Speaker A:They should not be called Rebbe.
Speaker A:They themselves are not so guilty with this because they have a big to be.
Speaker A:But you have to be careful not to give them power and strength.
Speaker A:Because those who give them power and strength and they get endorsement through them that they should be called Rebbe, they are going to give a different hejman.
Speaker A:So it says the Rebbe.
Speaker A:What's the risk of this power of doing this thing?
Speaker A:Through this that you're giving to a Rebbe who's not deserving of it through this it weakens the power of our handwriting.
Speaker A:You're taking away all the power of our handwriting of our and you're giving the power to the and through that they are making zerus that our There should be no power of Kavanaugh only for their exam and cloud your soul will be forced to learn their exam.
Speaker A:Once cloud Israel is forced to learn the exile to expel clay Israel from their place of living that they were living for so much time to a place where clay so was never ever there before.
Speaker A:So the Rebbe is telling you if you look at history, you see in history how Jews were expelled from various different countries to places that they were never there before.
Speaker A:That is all because of this thing.
Speaker A:Because what happened was the chain of events was they were that took away the power of our Kavyad, gave the power of the Savyad to them and they made gezeras that we cannot learn anything from our xaviyad.
Speaker A:And therefore we have to learn their Xaviyad.
Speaker A:Which would mean we book their books, their philosophies, their understanding of the world.
Speaker A:And not out Torah, not our understanding of the world.
Speaker A:And then what happens?
Speaker A:They would be gerus to expel us from their country to a place that clay saw was never there before.
Speaker A:And the Rebbe is now going to go and explain in depth why how these mechanics work.
Speaker A:So now the Rebbe is going to explain what is and and what does have to do with anything.
Speaker A:So the Rebbe says the smicha that you give to the Rav and the handwriting they come from the same place.
Speaker A:How do you give Smika?
Speaker A:Like the posse says Yeshua was Malay.
Speaker A:Where was the first ever in the Torah?
Speaker A:Maisha was Sima.
Speaker A:Maisha said Yeshua is going to be the leader afterwards.
Speaker A:So comes with the hands.
Speaker A:And this mikha is why since and yadayim is the main function of hand is to write yad koi sevis.
Speaker A:So the mela sav is mikha.
Speaker A:Listen to the Rebbe's gonna go Deeper.
Speaker A:First you have to know that writing comes from chachma.
Speaker A:How the rebbe is going to prove it?
Speaker A:What is?
Speaker A:You're writing letters.
Speaker A:When you're writing something, you're writing letters.
Speaker A:The letters that are written in the Ksav.
Speaker A:That is what created all the worlds.
Speaker A:Worlds.
Speaker A:In the words of Hashem, Shemayim was made.
Speaker A:And it says another posse that all that, everything that the abyss created was bechachma.
Speaker A:But Deborah made the worlds, and Deborah is made out of letters.
Speaker A:So the rebbe is now saying every ois of the olive beis has.
Speaker A:What does it mean?
Speaker A:Chachma.
Speaker A:Chachma.
Speaker A:That the chachma of the Abishta was Mahayev, that this ice should look like this picture.
Speaker A:So we know that every world was created with an ice.
Speaker A:We say in the agdomas that this world was created the easiest to pronounce, which is.
Speaker A:Which letter is the easiest to pronounce?
Speaker A:Hey, hey, hey.
Speaker A:In order for us to say an ice, right?
Speaker A:If we say alif, we are using our tongue, we're using our lips, we're using our voice, and we're using our teeth.
Speaker A:But hey, when you say hey, the only function that you're using is your voice, because you're not using your lips, you, you're not using your teeth, you're not using your tongue.
Speaker A:You're only.
Speaker A:So it's the easiest oyster in Agdamus, we say the abuse created with the easiest, which is the pronounced, which is the o.
Speaker A:Let's just take the oish hey, for a second.
Speaker A:The has a picture, it has a form.
Speaker A:It's made out of three vavs.
Speaker A:If you really want to know, hey, there's a top vav, a right vav, and a little.
Speaker A:And another vav.
Speaker A:So it's made out of three vavs.
Speaker A:Okay?
Speaker A:But the point is, it has a certain form.
Speaker A:So that means everything that happens in olamazeh is contingent to this form of this letterhe that has an opening on the bottom, an opening on the top, and three vavs.
Speaker A:Everything in this world has to have the oish hey as its guidance, because that's the chachma of the world.
Speaker A:The chachma of the world is represented by this letter.
Speaker A:And the Hanhaga of that world could only be according to the form of that letter.
Speaker A:And all the other worlds are also have a different ois that has a different tmuna and a different hanagh.
Speaker A:That was the decree of the intellect of the eibishto that each letter.
Speaker A:So that means each letter represents a world and each world is represented by this letter that has this form, these boundaries, and this anhaga.
Speaker A:And that means that there's tremendous chachma in each letter.
Speaker A:So says the Rebbe and the Chacham, who is worthy of getting Smicha Nismach Vashem Rebbe gets smicha as a Rebbe Shanhaga, because his Anhaga is mishpete.
Speaker A:So through the smicha that he's getting his chachma from what?
Speaker A:From the Yadashem.
Speaker A:So now he's saying.
Speaker A:He's saying that if you understand that this ice represents this world and this Anhaga, which means that when I have mishpatei emes, it means I am conducting myself.
Speaker A:I am aligned with the Anhaga of this world through this oist that had this form.
Speaker A:So that means when I have that.
Speaker A:So now if I'm the khakam that's getting smicha because I have mishpateh ms, because I have a muniskach on him, then that is getting I am drawing from the chachmah of the Ois of the world that the Abisha created with his chachmah.
Speaker A:I am getting the chachma of Hashem through that Ois.
Speaker A:And how am I getting it?
Speaker A:Because Moishe Rabbeinu got it that gave it over to Yeshua Benon, and then Yeshua Benon gave it over to the Neviim, to Neviim, to this Cainim and this Kaynim, to the whatever the lineage goes, that's how it until it comes down to me, then I have that chachma.
Speaker A:So when I'm aligned with Amunas Kachem, I'm aligned with the Smichah of Abishta the of the ice of that he created this world with that ice, says the Rebbe, then that ice really is shining into my kavyad when I'm writing the oasis.
Speaker A:So that means if I'm aligned with the ice of this world, I'm aligned with all the oasis.
Speaker A:So now when I write something, it gives power to my writing because it's coming through the whole lineage that's going into my savyad.
Speaker A:And since the whole lineage came through Smicha and smicha is beyond, that's how it gives the power into my Since I am getting the chochma miyadashemicho, and I'm getting it from Yadashem, which is that's what brings light and power into my exam, I'm going to go a little fast here because we're going to review this, see if I just wanted to show you where the Rebbe goes with this.
Speaker A:It's fascinating that it says in Pajba Midva that he rested on them a spirit, the Hama baksuvim.
Speaker A:And that is in the Ksuvim, in their Ksav Shahidai.
Speaker A:Since Klau Yisroel got smicha from the Abisht at that time, the Qiblu are Ruachman.
Speaker A:They all got the Ruachman.
Speaker A:So you see that the savyad Mike is aligned with the with the lineage of Yad, which is Smicha, which is coming all the way from the Abishta, that is the Smicha and the being together.
Speaker A:Not only.
Speaker A:It's not enough that our Tsavyad will not be subjugated to their Mishpat.
Speaker A:El Hafilu Shakol Mishpat, all of their mishpat and all of their behavior.
Speaker A:Kulam Ayudeik, Sam Yudena will all be enforced throughout Sabachinas la soys to do in them Mishpat Kosov written mishpat aval.
Speaker A:That's all very good.
Speaker A:If we're being Masmach, a rabbi hodun aval when you're giving.
Speaker A:So now we are weakening our.
Speaker A:Then all the mishpat has to be written through their excavation.
Speaker A:That's the time when we say mishpatim Bal Yudom, the Mishpat that has no Yidya.
Speaker A:So the Rebbe's telling you very simple.
Speaker A:If you follow the Torah, mishpat judgment.
Speaker A:What's the final place of judgment?
Speaker A:What's the final stage of judgment?
Speaker A:We said there's three stages.
Speaker A:There's the rules and regulations, there's the trial, and then there's the verdict.
Speaker A:But when is the verdict a verdict?
Speaker A:When it's a written verdict.
Speaker A:If it's a verbal verdict, it's not.
Speaker A:It's not a verdict.
Speaker A:So that means power of a verdict.
Speaker A:Power of mishpat is when there's a constitution, when it's written.
Speaker A:Power of mishpat is when it becomes law.
Speaker A:The power of decisions is when the decisions are written, when there's a savyad.
Speaker A:If there's no savyad, it's not finalize the power, says the Rebbe, in order for me to get mishpate.
Speaker A:Why?
Speaker A:Because is the Savyad of Davis.
Speaker A:The Smicho that Moishe Rabbeinu gave to Yeshua, that gave to the lineage afterwards is the Yad of Hashem.
Speaker A:What is the Yad?
Speaker A:Why is it the yad of Hashem, because the Abish created the world with oasis and which whatever O represents this world has chaghma, which that chaghmah is that osis, the abish, the writing, the ois on us, that's the.
Speaker A:Of the Abishta.
Speaker A:The Abishta is where is the savyad through the smichah, we don't see the.
Speaker A:The writing.
Speaker A:The writing is coming through and sava are one of the same.
Speaker A:So when you're Mas Mechel, Rabbi Hagun, and you're following the same lineage of Amunishachamim, then you're getting the ruachim of the Abishta into you and Meli, you have mishpateyamas.
Speaker A:And then your power of tzabia is going to be so strong that the gayim are going to have to come onto your Ksavya.
Speaker A:But if your masmacher.
Speaker A:So now you deviated from the Ksavyada of the you don't have that ruachma anymore.
Speaker A:If you don't have that ruachma anymore, what happens is they don't have a ruachma and.
Speaker A:And the mela, you're giving the.
Speaker A:The power to them.
Speaker A:One more piece, if you don't mind.
Speaker A:And then we get expelled from the place that we were living already.
Speaker A:Why, this is fascinating, Rabbi.
Speaker A:Say, when Klau Yisrael is living in a place, even if it's chutzlah, it's hubachinas, kedusha, Zert Yisrael, because of Kalal Yisrael is living in the place there are Mikadesh, that place like a mikdash that if Cloud Yisroel lives in Barak and Flatbush and Lakewood, they are being mekadish, the tumid of chutzlars, to become avirod, says the Rebbe.
Speaker A:Why?
Speaker A:Because we have power in our tzavia that is being mekadish, the ear.
Speaker A:Why?
Speaker A:Because is the Indian of the osis make us smart.
Speaker A:When you are writing with a pen, look.
Speaker A:When you're writing with a pen, look, look, look.
Speaker A:When you're writing with a pen, even if you're writing on a paper, you're writing in the ear.
Speaker A:You're writing on the paper, but it's also writing.
Speaker A:It's the movement.
Speaker A:The movement of your pen is also writing in the air.
Speaker A:So listen to the rabbit.
Speaker A:So now your osius that you're writing that's aligned with the osis of the Abishta is going into the ear.
Speaker A:So even when you're in Chutzlart you are creating aviroderz as well.
Speaker A:That's machim how by Yok Savyad.
Speaker A:By writing.
Speaker A:And you're writing oishis.
Speaker A:That's also making motions in the ear, those motions of the ear of the otter that you're writing.
Speaker A:That is what is making.
Speaker A:But now that you have no power in your because you are masmain, so you don't have smicha, so you don't have a savyad.
Speaker A:So now you're not making a view there to throw.
Speaker A:You're not making kedushes there to throw in the air.
Speaker A:And that's why you get expelled to a place that is empty, that has no kedusha.
Speaker A:Because Kag Yisrael was never in this place.
