Why You Need the Right Rebbe
2nd shiur - R' Shmuel Tabak Likutei Moharan Torah 61.
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Transcript
Okay, so we start from.
Speaker A:Oh, it's mamish, one hempshech from the friedigest that he just finished talking about doyeg and the hasan that doyg had that he was tak poimet from these mysoras with kinas.
Speaker A:So bahim, the Torah didn't resonate in an oifen that it took him over completely and it shtim.
Speaker A:Everything that he was taking in was actually being nispag in his.
Speaker A:In his matzias.
Speaker A:So therefore it couldn't come to a conclusion with the natural hempshech that's supposed to be malchus, which is malchus bez dovid.
Speaker A:There's the spitz of that.
Speaker A:It couldn't.
Speaker A:It couldn't fear us.
Speaker A:That's why it wasn't makir and David.
Speaker A:Right?
Speaker A:So the way, the way, the way, the way he was masbid, it comes out from the free of the geshtikle.
Speaker A:And that's what he's being mam shay now, is that really everything Torah was given by harsinai and b' etzem.
Speaker A:What we need over here is the derechema mutza.
Speaker A:We need to be able to have the mishpot emes, which is the middle.
Speaker A:Which is the middle way, which is the kavadam t' issa.
Speaker A:And there's a.
Speaker A:There's an issue with yom nismo, right?
Speaker A:Yomin usmoil, yomun usmail means either chesed or guru.
Speaker A:You need to have the middle.
Speaker A:And the only way that could be accomplished, it's a murder geshvera zachtim mavar.
Speaker A:The only way that could be accomplished is only through amunus hachomem, which is macabre from the rebbe that was macabre that had a munus hachome, that was makabel from his rebbe ad lamaila, lamaila lamaila bakodesh until Moshe rabbeinu.
Speaker A:That's the ifen of being able to make hablot.
Speaker A:So therefore.
Speaker A:So you're being macalchal, it's being mafsig, this messiah, this musirus at hoyer that's supposed to be going on midorldor later on he's going to be talking about.
Speaker A:And that's what's going on over here.
Speaker A:So be' etzem.
Speaker A:There's two parts to a person.
Speaker A:There's really three parts.
Speaker A:What is macabre from mizjeb.
Speaker A:And that's what gives him.
Speaker A:That's what shtelz ham avek.
Speaker A:And then him Internalizing it by himself.
Speaker A:That he himself fears.
Speaker A:Ikh.
Speaker A:That way, like he was saying, it turns into his hanhoga and into his maison.
Speaker A:And the next step is that it flows over to the talmidim.
Speaker A:It goes over to the talmidim.
Speaker A:That's the seydatvaram.
Speaker A:That's how it goes.
Speaker A:It starts from the friyadigadar.
Speaker A:He's mekabbalit, there's mechablat.
Speaker A:And then it internalizes it.
Speaker A:And then afterwards it goes from there.
Speaker A:It spreads out to his svivet, his talmidim, whoever takas memshalta maneguse.
Speaker A:So mamela over here.
Speaker A:The issue is that it's mahmish going the other way around.
Speaker A:That means Lloyd died.
Speaker A:That he's not able to be Manik himself.
Speaker A:Because he's supposed that the first step is he's supposed to be Malik himself.
Speaker A:But because he wasn't somebody that was shy.
Speaker A:He was taq alokwi.
Speaker A:He didn't have a richtigunasachem.
Speaker A:So he wasn't aqabul ad richtik.
Speaker A:It wasn't meqabal richtik.
Speaker A:So he himself is completely unbalanced and unstable.
Speaker A:And not unanchored bechlal.
Speaker A:And therefore the next step is that he can't.
Speaker A:He has no one to give it over to.
Speaker A:Because the whole giving over is not just I'm giving over things.
Speaker A:That's what he's gonna say in the next line.
Speaker A:He's gonna talk about somebody that wants to give over.
Speaker A:That's coming from the opposite direction.
Speaker A:That means, right, the whole mahalach of, let's say, Yeshua and Moishe, right?
Speaker A:Vinay le yomish medechoil, completely babittal.
Speaker A:That's Mamish, the semel of Emunas chachamim.
Speaker A:That he's going to cobble everything from Moishe with a murder.
Speaker A:The gebitl.
Speaker A:He didn't have a matziyas mamish.
Speaker A:He didn't move.
Speaker A:And then when he gave over, it was something that flowed, Pasha.
Speaker A:That's what happened.
Speaker A:Somebody that he has it.
Speaker A:He has the richta GE chachma.
Speaker A:He has the kavada empties.
Speaker A:And then once he becomes that matziyeh.
Speaker A:So what happens is it naturally goes vita.
Speaker A:That's the teva.
Speaker A:Just nimshalmayim segait vaite.
Speaker A:It flows mashenkin over here.
Speaker A:Somebody over here that wasn't a kabbalah from Freer.
Speaker A:So what is he?
Speaker A:He's just somebody that's trying to be teufas rabanos.
Speaker A:He's trying to be teufas, a mischief for himself, right?
Speaker A:So that's the opposite mamish.
Speaker A:So what he's saying is that the atzem, we have a role to play, those that are around him and that give him a certain kedula and a certain covetous.
Speaker A:Because who are the ones when somebody.
Speaker A:For somebody to begin a baggage as a Rebbe, you need people to call him, you need talmidim, just like so in other words, in order for him to get this shame of rebbe, which is something that's mugdish and something that's given specifically for the gedoli adoyers, the ones that are giving the moishe, the tzadikim chachamim.
Speaker A:But over here there's a halach, how it's working the opposite way.
Speaker A:That means there's people around him and they see that he has.
Speaker A:He's trying to be.
Speaker A:He's trying to control.
Speaker A:And they come and they see some sort of a party over here, they see some sort of a miflagah over here.
Speaker A:That's kadai to invest in somebody like that.
Speaker A:And the whole thing is just a very chitzoni stick a thing.
Speaker A:So he's warning and he's saying that these people are mamish noisa.
Speaker A:They're also because without them he wouldn't be able to have a matzius.
Speaker A:He himself, he's lamat chusanam.
Speaker A:He says that, okay, you can't blame somebody that has a girls yetzahora sayyida.
Speaker A:But if this thing is something that his temple is going to come through, those that are around him, that are making the whole rahd, that are giving him that seat of COVID and gdullah and calling him rabbi, then it's already.
Speaker A:Then they're doing it.
Speaker A:But they don't have that yetzer hara that he has.
Speaker A:So by them it's mamasha, it's a murder kilkul that they're doing validation asmikam rabisha in a hogan Alida neklashaviodanum vainly shuntoikiv vinoistam koyak bik saviodam, saviodam.
Speaker A:He's talking about the koi, the kavyodam of the Rav, the kohara kim liksavam shalohem, the Israel yu muhrachim lil med ksav shalahem yisroel are going to have to learn from their svarm and from the eksav, the rambam agav stam just A similar kind of thing.
Speaker A:The Rambam and Hilches Kiddush talks about that we know that.
Speaker A:That really the ones that umachabri swim, the Ramb says that the um chabri svorim on Kishu f Kufa Semazolis had to be ultimate.
Speaker A:Tremendous amount of chochmah in it.
Speaker A:And they were the Yoda bin Eliit and they were mitzuyim in those chochmas.
Speaker A:And they wrote sfarum and those svaram got lost.
Speaker A:And the rambam mamish is like if he misburning on the words over there in Kilish hachodesh, his mamish misabalon.
Speaker A:We lost our svarm and they really got it from us.
Speaker A:Just like everything good that there is in the veldt, they steal from us.
Speaker A:And then the chachamim had to come onto their sforum that really originates from us.
Speaker A:So it sounds like a similar kanakilkul where this savio dainu, the certain swarm that really belong to us.
Speaker A:And when they say belong to us means he's saying that the way it's supposed to be is that it's not only just that we own a swarm shank.
Speaker A:That's not what.
Speaker A:That's not what Ksavio Dainu means.
Speaker A:The nekud of Ksavio Dainu, which is really we.
Speaker A:Yeah, no, that was.
Speaker A:That was nefer.
Speaker A:That was in Chav Gimeluch and Chav Bezenthov Gimel, talking about the Indian of.
Speaker A:Of how in Chazal Shteta there's four.
Speaker A:It's mechulek Torah's machulic into four Chalokan.
Speaker A:There's osius, there's timim, there's nekudis, and there's hagem.
Speaker A:These are the four.
Speaker A:These are the four Chalokim.
Speaker A:The osius is considered malchus.
Speaker A:The osius is considered the lowest thing.
Speaker A:Osius is the literal word.
Speaker A:Tagim is something on top which is called ksarem.
Speaker A:The Gemara calls it ksarem.
Speaker A:And that's something that's mechubra to the ois.
Speaker A:It's connected to the ois.
Speaker A:But what it's showing is that the ois comes from somewhere.
Speaker A:The ois stems from somewhere.
Speaker A:It's being moira on something higher.
Speaker A:That's a remiz to something higher.
Speaker A:That's rabbakkiva.
Speaker A:That's the famous gemara in Menachem was Dorish.
Speaker A:I'll call ois Va ois.
Speaker A:I'll call Tagveh.
Speaker A:I'll call koits.
Speaker A:V' koitz tila, tilum, shalalokis.
Speaker A:Right.
Speaker A:Then we have nekuddis and we have taimim.
Speaker A:Taimam is the highest thing.
Speaker A:Taimam is called nign.
Speaker A:Taim is the highest thing.
Speaker A:And kbsutoi, the word tam means.
Speaker A:The tam means the whole.
Speaker A:The whole yesoid of what's going on over here.
Speaker A:It's not just some words.
Speaker A:There's a muradagatam to it.
Speaker A:Right.
Speaker A:So really, in this seder mamish, just like we're talking about over here, how there's a rebbe giving over Toyota at Talmud.
Speaker A:So in that oifim Mamish, that's the yisrael of the Torah that are being nicht of that means there's a certain seichel soon he's going to bring.
Speaker A:He's going to.
Speaker A:Okay, we'll read another couple of shuras and then Masbazan a little bit.
Speaker A:So he's saying this sounds like a medrash plea.
Speaker A:Exactly what's going on over here.
Speaker A:How do we just get to relocating to relocation of a geographic setup is something that l' hur has no Markham over here.
Speaker A:But we'll see in the Hampshire of how all these things are mamish one in yin and.
Speaker A:And how the hobohot hal yemamishav hemipchina achas the smicha that there is that yasoimach to Arav is.
Speaker A:Before he was talking about how there could be a wrong smicha, the smicha of the smicha.
Speaker A:There could be a wrong smicha.
Speaker A:The smicha could be from the bottom up, meaning that you have somebody that's like he called it in the first ois we saw over there.
Speaker A:Yosha, Rosha, mahtir.
Speaker A:What's the motion over here?
Speaker A:Yeah, Rosh is being machir as a tzaddik, the khsarn of Rosha being machtis at tzadik is.
Speaker A:The tzadik is really somebody that's being macabre from the free Edgar.
Speaker A:And the rosha means the one that's on the bottom, the one that's.
Speaker A:That's that.
Speaker A:That that's lost.
Speaker A:He doesn't really have any kind of.
Speaker A:Any kind of real Derek.
Speaker A:And he's the one that's giving validity.
Speaker A:He's the one that's giving smichah to the tzadik, which is the exact opposite of the way it's supposed to be.
Speaker A:Smichah is supposed to be from moishe rabbeinu down to yeshua from Yeshua down to the Skainim, from Skynim down to Hanshik Nasagdoil.
Speaker A:Over here, the hamoinam are giving.
Speaker A:Are giving a shtempel or giving a smicha to this unqualified rabbi.
Speaker A:So that's the issue over here.
Speaker A:Yeah.
Speaker A:Kiasmicha biyodayim kamesha kosov Yeshua benun mole ruachma kisamak moishevas.
Speaker A:What's the idea of a yad Kosevis?
Speaker A:The idea of a yad ku sevis is that the yad is mamish.
Speaker A:The bridge, it bridges the ideas that a person has.
Speaker A:A person has chochmah.
Speaker A:He's going to talk about it soon, he says.
Speaker A:So therefore the idea of kasiva, the idea of writing something means that I'm taking the chochma, that that's in my mind, that's in somebody's mind.
Speaker A:And really there's no expression to it.
Speaker A:There's no way of bringing that out.
Speaker A:And Ksiva is giving, really giving a mamish, a nishmash, chayim, into l' choyere, a dead kesav.
Speaker A:That's just words.
Speaker A:It's like every malchus.
Speaker A:Malchus means something that's separate and that's very mundane and could be removed.
Speaker A:And writing something properly.
Speaker A:Is mamish giving anushama, Is mamish giving an ur to these osirs?
Speaker A:Just like you're giving time, you're giving tagim to the osiyas, you're giving time to the osiyyas.
Speaker A:Now all of a sudden there's a nigging.
Speaker A:So, Leinzach, there's a laning over here.
Speaker A:There's something being said, there's a parsha.
Speaker A:There's a whole thing being expressed over here, not only just words, words, words that don't have any mashmals to it, but there's a whole light that there is in it.
Speaker A:And this pshat, Drusoyd, all these things are around all these, of understanding that the ois is not just a literal ois.
Speaker A:The famous BAAL shem tovot from the BAAL she tov that he says to say that the person himself has to come to the teva.
Speaker A:That's what it means, that the teva is the osiris.
Speaker A:So the OSI's themselves could be right.
Speaker A:The osis of tefillah, osis of Torah, he talks about osis of Torah could be just a person.
Speaker A:It's menasav' el achut, just like we saw by Doyug, where His Torah was something that he didn't recognize in David because he didn't how David, which is the malchus, is something that carries a tremendous light, something that carries the whole up till the kesser.
Speaker A:That means understanding how the ois itself has a pneumius and a shirish to it.
Speaker A:By him, it was separate.
Speaker A:So therefore he didn't really give a real value to the malchus of David.
Speaker A:And that's what ksiva is all about.
Speaker A:He says boyla teva means that a person has to internalize what this teva is all about.
Speaker A:And to bring himself to bring his whole chochma, to bring his whole matziyus, to bring his whole.
Speaker A:All his rutzoinus and everything into the.
Speaker A:Into the ois itself.
Speaker A:And that's how the ois gets.
Speaker A:Gets.
Speaker A:Gets life and becomes at least relatable to him.
Speaker A:At least he's megala.
Speaker A:Through his life, he's able to be megala.
Speaker A:The Torah schaim that there Is in the OIs that is so much more than what meets the eye.
Speaker A:There's a lushn in the Mishnah when it talks about.
Speaker A:When the Mishnah talks about hakil.
Speaker A:So the kingodel that reads.
Speaker A:He reads the Torah.
Speaker A:He says, yo seme masha.
Speaker A:That means I read you something.
Speaker A:And what I'm reading you basically is just the literal osius.
Speaker A:You know, the way that you pronounce the words, the posh, the pronunciation and the basic simple reading and meaning of what these osis are.
Speaker A:But you should just know that there's a lot more that this entails.
Speaker A:And it's einl dov esof, it's einlav vasif, it's midor chava minayam.
Speaker A:That's what Torah is.
Speaker A:And that's not because of the.
Speaker A:Oh, it's because the os are very, very.
Speaker A:They're very.
Speaker A:They're completely with boundaries and they're completely mugbul.
Speaker A:And they have these even halocha that in Torah that it needs to be muk of gvil.
Speaker A:You have to be able to have that.
Speaker A:Every single ois can't be dobuk to the next one because every o has a boundary.
Speaker A:So what's aruchum etmidir chava minayam we're talking about is the pneumius of the os.
Speaker A:We're talking about the o of the ois that.
Speaker A:That's something that's boundless mamish.
Speaker A:And that's.
Speaker A:That's this nakuda.
Speaker A:So.
Speaker A:So when somebody that's so the idea of Smichah is Mahabhj Daad is giving over the chochmas hat Torah down to the next generation in a way of giving it over through these yadayim.
Speaker A:He's talking.
Speaker A:He's not mas're exactly what these yadayim are.
Speaker A:But that's the tzur of the shmicha.
Speaker A:But the simple understanding is that these yadayim is the previous generation where this Talmud is picking up the Chachmah from.
Speaker A:He's not just.
Speaker A:He didn't just hatch out of nowhere, and he definitely didn't hatch out of people that are lower than him, were next to him, that are giving him this.
Speaker A:This validity and the Smichah.
Speaker A:But he's actually getting it from yodayim, which are the yodayim from his previous Rebbe, the one that he was Yeshua naama lo yamosh mechoil, the one that he and he was lay ma Torah from.
Speaker A:And those yadayim create that flow and that continuation of Torah which is called the Masiris of Torah, which is the smichah of Torah that goes on that flows down to him and then he internalizes it and then it flows from him.
Speaker A:Yeah, Vita and vita to be able to be my talmidim harbe.
Speaker A:That's the way it's supposed to go.
Speaker A:So Pashtas over here we're talking about there's three things.
Speaker A:There's a Rebbe and a Talmud.
Speaker A:There's Osius and there's.
Speaker A:And there's.
Speaker A:And there's the Chochmah and the Plymouth of the Osiris.
Speaker A:And then there's this idea that he puts in over here, which is not move on exactly.
Speaker A:Where this comes in is that Klal Yisroel is Kavua in a certain Medina and a certain.
Speaker A:We're talking about specifically in emergency.
Speaker A:And when they don't fear zakrapidi, when they don't follow this way that he's talking about of aminos chachamim to be able to create richtega svarim that osias are not seen and not given the richtega value in order to be able to treat them according to the real light, to the endless, to the einzeifdige light that there is in the.
Speaker A:So what happens is they get relocated to a different Medina, which sounds like a.
Speaker A:It's sounds like a random thing that he's saying they were different from Medina that over there they never were and now they're there.
Speaker A:It's a golos.
Speaker A:How does that come in okay, this is a very interesting thing rather just to bring out at this point, with the relocating of the medinas of Klal Yisroel to a place that they never were.
Speaker A:But it says over here at Mamish in the end of Parashat Vayishlach where he talks about the malachim Alufe ace of Lumisham Aluf timna aluf Avla Alufi says next posse Aluf Magdil aluf Iran Ayla alufe Adam Lemosh Voice of Avi Adam zakriashi veila schmois Alufe alufe shanikru al shame Medina la akashemais hodor posco mehamalchus.
Speaker A:This is the point.
Speaker A:It actually says the idea of this is what we're talking about over here is three different oifanim of really being talking about the spheres, how they're supposed to.
Speaker A:How they're supposed to be Mishtal shulem.
Speaker A:It starts off with kesser and then it goes chochma bin adas and it goes down, down, flowing down till malchus.
Speaker A:Malchus is the finality of it all.
Speaker A:Malchus is the Klee that's holding the Claudius of all these Midas.
Speaker A:This whole Ibnyin, this whole Ishtalus is something that gets unified in Malchus.
Speaker A:Malchus is the mock and Malchus is literally.
Speaker A:There's many ways how to look at Malchus, but one way to look at Malchus is just like Malchus kimshuta.
Speaker A:In the world, a malchus means a country that's run by a malucha, by a melech, right?
Speaker A:So that means that really if somebody would ask how do you.
Speaker A:What kind of yachas, what kind of.
Speaker A:How do you.
Speaker A:How do you look?
Speaker A:How do you look at the person?
Speaker A:In contrast to the place, what erech do you give to the person and what erech do you give to the place?
Speaker A:So by Ayid, the way it works is, right?
Speaker A:This is.
Speaker A:It comes to mind now that the BAAL Shem Tov says on the mission of Shaloya, hey, lipchach, there are people that people that they go to a place and then they find that there's a problem with the place, doesn't really shtim with them, they find issues with it.
Speaker A:And whatever he says, that really it's the opposite.
Speaker A:It's not that I'm in a place and now I have to figure out how this place, how I.
Speaker A:In other words, how this place shtims with me.
Speaker A:I create what this place is right.
Speaker A:The makkam is the makkam of the person.
Speaker A:It's the other way around.
Speaker A:It's not that a person is coming to a place and the place has its own value, has its inherent value.
Speaker A:And now I'm visiting the place and I'm saying oh, that's the perspective of Yehe lybtah kalamk.
Speaker A:Because you say, one second, this doesn't work with me.
Speaker A:This doesn't shtim.
Speaker A:What he's saying is shalayheil amoka means to say that really the place, just like it says by the rabbanishlam hu mekoyma shel oylam vein ha oylam mekhoyma.
Speaker A:Right?
Speaker A:It's not that the oylam.
Speaker A:There's a.
Speaker A:There's a thing called the olam.
Speaker A:There's a thing called a place.
Speaker A:And now I go visit the place and now there's kominei.
Speaker A:This interferes with me.
Speaker A:This is an issue.
Speaker A:This doesn't align with me.
Speaker A:No, it's the other way around.
Speaker A:Just like we have to learn from the rabbanishalam huma kome.
Speaker A:That means he is the kivea of the place.
Speaker A:What does Rashi say over here?
Speaker A:That by Esau his name was according to the medina.
Speaker A:That means there's a thing called medina.
Speaker A:There's a place called Edom.
Speaker A:There's a place called all these cities that he's talking about over here.
Speaker A:And the people that move there become completely overtaken by the place.
Speaker A:That is exactly similar to a ois being written without any kind of richtage sivasia of the way it's supposed to come from the chochma, where it's an expression of a flow of chochma, where it's not just stam geshvim, it's not just st words, because when it's just stam words, then that's the goyosha words.
Speaker A:And just like that's the goyosha, the same exact euphem that those words are goyish.
Speaker A:In other words, they don't have the the pneumius and they don't have the internal that ois is supposed to have, which is the chochmas, Hatayer, which is the chochma or the kiss that we get from Matan Tayrer.
Speaker A:So there could be a medina, there could be a country that the country is not encompassing the person.
Speaker A:I'm sorry, instead of the person encompassing the country, the country is Eretz Yechelos Yeshvel.
Speaker A:It's the other Way around if the country is taking the person and it's mamish exactly the way Adam is.
Speaker A:And that's what happens.
Speaker A:What happens is that when they go and they mess up in such a kind of thing, and the whole idea of gollus is they should be able to go to places and they should take over.
Speaker A:They should take over.
Speaker A:That means they create the tone, they create the through their avedis, hashem, their Torah, their tefillah, they go and they create a light in these machimas.
Speaker A:And that's the whole tachtus of gollus.
Speaker A:The tachtus of gollus is mamish, that point.
Speaker A:So it comes out that these three things literally are mamish Allah.
Speaker A:And they're talking about the spheres of how their stashalos comes down from keser down to Malthus.
Speaker A:So there's one way, how to talk about it in the form of Rabbi and Talmud and how it's supposed to come down this way.
Speaker A:And the other way means like doyg.
Speaker A:And the other way means that the smicha comes from the bottom up, Rosha, Machtir, Sadiq, instead of it coming the other way around, instead of the right, which is.
Speaker A:Which is coming.
Speaker A:That's the rich figure way.
Speaker A:And then you have this thing of the countries.
Speaker A:It seems like a random zakh, but Namash follows this nakuda.
Speaker A:Now where do we see that all these three things align?
Speaker A:Mamish in the Torah, these three things are not only just they resemble each other and they connect each other, but they're mamish.
Speaker A:One sugya.
Speaker A:We see that by Matan Tyra.
Speaker A:It says that, it says so the first thing is that was the first Rebbe that we had, the first Seer that we had the Masari started by Matn Tira, Moishe, Kibel, Torah, Misinay, Umasar, Alisha.
Speaker A:The smichah that we're talking about is started where by Matan Tyra.
Speaker A:So we have the surah of Rebbe and Talmud.
Speaker A:That's number one by Matan Tyre.
Speaker A:Number two by Matan Tyra is we know that in Chazal state that Yisroel is Yeshishem Ribeir Ois Yis latoya.
Speaker A:So really every.
Speaker A:Every Yid is a ois.
Speaker A:What happened?
Speaker A:The Malachim came and they put onto the Roy of every single Yid.
Speaker A:Those are the tagim on every single oys.
Speaker A:Not much this.
Speaker A:Every single Yid is a Ois.
Speaker A:And every ois has a tag that means it's coming to say that when you have a Kabul Torah richtig, it's not just an oys, that's just a technical, you know, just a cold, you know, remez.
Speaker A:And it's like a form of a tape recorder, just a way of remembering what was said.
Speaker A:No, this thing has a full life on its own.
Speaker A:And this is.
Speaker A:This is taking pneumius, taking Torah, it's taking chochmah and bringing it out in a very, very clear way for others to be able to learn.
Speaker A:It's a way of masir satira, just like it is from a rabbit helmet.
Speaker A:So there's that also.
Speaker A:But we see it in now without the chet of the egil, without the chet of the miraglim, Klalisrael would have gone straight from that situation where through being macabre Torah.
Speaker A:And at each yid, which is really okhelyk of Torah is an ois of Torah would have his ksorum.
Speaker A:That means he would be living completely according to his pneumius, to his oyer.
Speaker A:And we'd go right into Yisroel.
Speaker A:It was supposed to be right away going right into Yisroel.
Speaker A:So that's Mamish.
Speaker A:These three things that we're talking about over here that says.
Speaker A:And what happened?
Speaker A:There was a chet in the middle.
Speaker A:So what happened?
Speaker A:We got rid of the.
Speaker A:We lost the ksar.
Speaker A:What does the gemara on Shabbos say?
Speaker A:The Gemara on Shabbat says what's the posse gets learned.
Speaker A:So it's mamish, it's the simcha, meaning those tagim that we're talking about that were given by Bishas Ma' Aden Torah is going to be reintroduced to Kali Yisroel.
Speaker A:And that's going to be when they go back to Hatz Yisroel.
Speaker A:That's realigning Mamish.
Speaker A:All these three things, the tyreb beshlemos, which is maimed harsinai, the mela, every yid which is a ois having his kesser, because it's not only something that's an external lima, that's not only just like maistrush that he talks about over here, but it actually overtakes the whole entire matziyus of the person, which gives him a validity, which gives him a Pchina of AIs.
Speaker A:And if he's a Richtiga OIS, he deserves a tag, because that's what OSIs are.
Speaker A:Osiers are not just disconnected.
Speaker A:It's not kaviadim shilohem, it's unzir K Saviat, which gets attacked.
Speaker A:That's the malachem they gave us the tagim.
Speaker A:And from that state we go right into Yisroel.
Speaker A:That's the way the ge' ul is going to look.
Speaker A:Now there's a machloikis between Moishe and Yeshua in the Mishkan, what do you do first?
Speaker A:You put in first the kalem or you build a mishkan, right?
Speaker A:So it says that.
Speaker A:I'm sorry, Moshe Yeshua, Moishe Hatzal.
Speaker A:So it says like this.
Speaker A:It says in this vikuach lakhoira.
Speaker A:It sounds like it's a similar kind of vikuach.
Speaker A:That means the question is, what's the starting point?
Speaker A:We know that we have to have a bias.
Speaker A:We know we have to have a mishkon.
Speaker A:The Mishkan would be, let's say, similar more to the oist.
Speaker A:That's like the finality, the malchus, the asiya of it all.
Speaker A:And then inside you have kalem.
Speaker A:Kalem is already the higher cnemius of what goes on.
Speaker A:Right?
Speaker A:It's a hekhar azah, It's a hecher madrega, the kalem.
Speaker A:The question is, do you start with the oyer and then you bring it down into the bias, Right?
Speaker A:That's called hekhon achnissen, right?
Speaker A:I'm sorry, that's the opposite.
Speaker A:That's Moishe's day that starts from the kalem.
Speaker A:But Salah's day was.
Speaker A:No, you first have to build the bias, because if not hechan achnisen.
Speaker A:So the question is, mamish, a fundamental question.
Speaker A:Where do we start from?
Speaker A:Do we start from the bottom up?
Speaker A:Do we start from.
Speaker A:In this nusach, it would be, do we start from the Talmud?
Speaker A:That's Machta, the Rebbe.
Speaker A:Do we start from the osiyehs, going upward?
Speaker A:And from the osiyas we figure out what's going on before.
Speaker A:And the whole polymius of Torah.
Speaker A:Do we start from the ground up?
Speaker A:Like, sort of like what it says over here by Edim, which sounds like a big kill.
Speaker A:So what did Moshe Rabbeinu tell him?
Speaker A:Moishe Rabbeinu tells him, b'tsel keila.
Speaker A:Yisa means to say you're in the shadow, the shadow.
Speaker A:What's the definition of shadow?
Speaker A:The definition of shadow is shadow doesn't have.
Speaker A:It's eginimatzias.
Speaker A:Shadow is just an outcome of the sun.
Speaker A:It means you have a sun and now the person is standing on a different angle or the thing is standing on a different angle, which then little bit black from the sun that creates a shadow.
Speaker A:So what he's saying is he's being mariamis to him that what you're saying is wrong.
Speaker A:It's supposed to be first the sun, the hainu, the pneumius, which is the.
Speaker A:Which is the.
Speaker A:Which is the.
Speaker A:Which is the, which is the.
Speaker A:And then we get to the bottom, then we get to the ois, then we get to the bias, then we get to the mishkan.
Speaker A:But what's fascinating is that's all the way.
Speaker A:It's supposed to be the meshech in the regular mahalach.
Speaker A:It's supposed to come flowing from the, from the, from the hamo down to the tail, down to the, down to Yeshua, down to the levonim, which is the malchus, right?
Speaker A:Malchus David is called levonim.
Speaker A:Less right.
Speaker A:But it says that the ksaram were taken away.
Speaker A:What does it mean?
Speaker A:The ksaram were taken away.
Speaker A:In other words, by Matan Tayru, ksaram were taken away means we lost that flow.
Speaker A:We went and we went away from.
Speaker A:We said we went with that, with the eagle, we went with the eagle.
Speaker A:That means we separated ourselves from that, from that, from that flow from Aten Torah.
Speaker A:So what happens?
Speaker A:So the Chacham said that's the Torah that the Rebbe has in the beginning of, right before Torah, Aleph lechu chazu mifal shamais eloshemis.
Speaker A:This light would mean that Torah was forgotten.
Speaker A:That means if Klal Yisrael lost them Asoira, they lost their Ur, they lost their Rebbe.
Speaker A:So then that's called shikh satira.
Speaker A:They lost it.
Speaker A:Now it's Osiris without xorim.
Speaker A:So what happens?
Speaker A:The malachim came and they took away the Ksaram.
Speaker A:They took away the Ksaram, they lost it.
Speaker A:But what's the gili of the gil of Asad lava?
Speaker A:Is that what Yeshua, what Betzalah told Moishe Rabeinu is going to be richtig?
Speaker A:It's not right in the machlekos between Moishe Shaita in the Mishkan.
Speaker A:But the Gemara says this is a soy that we cannot be masih what this is.
Speaker A:But this is the fact.
Speaker A:This is the Gemara saying that means those that we lost, we lost it then.
Speaker A:Because that's the way it was supposed to be.
Speaker A:Then the halacha is the richtega mahalach was then.
Speaker A:And it's supposed to be coming, but it's going to be in this Galah how in the Malchus itself, in the Shamuis, in what seemingly looks completely completely ephes and completely toyu and completely lost all its chain and all its all its panimiyas.
Speaker A:We're going to see how in that Ois itself there's a Kesser in it because there's a Lichtkite in that Ois itself.
Speaker A:That means in other words, in every single Yeet, in every single Yid, which is a Os in the Torah, we're going to be able to find in every single Yid, no matter who it is.
Speaker A:No matter who it is, we're going to be able to Megala Mashiach is going to be Magala in every single Yid, their Kesser, their Simchas Oylam al Roisham, because then it's going to be in his Gala.
Speaker A:How the how it doesn't go this way.
Speaker A:It's going to be in how the Ois itself is going to have a Lichtikat.
Speaker A:We're not going to need the Messiah for Amal.
Speaker A:It's going to be that's, that's, that's the Gulas.
