Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Chodesh Av Nshei shiur: “All eyes upon the land: the unique avoda of this Tisha B’Av”
Okay, amazing. I was first of all, again, just to connect with what the Revison just mentioned, a really big Ashukai Ashukai Ashukai, Mr. and Mrs. Levine, for opening their home. And Yochai told me this morning that Visashem is getting ready, he's getting to fill in for your son, Visashem. She's like a scene after him, all of them. She said, "How should we overflow with Brakhus and she'll happily die?" She said, "To celebrate for good news position." All right, so as my wife mentioned, so this coming week, no matter what, this coming week is dishabab. That's the ninth of all, I was for sure, this coming week. The question is how exactly it'll be expressed and how it'll be commemorated. As Yochai said, "We're hoping you're going to be Marmasha, Ayantath Visgall, in a revealed way." But we have to plan either way, you have to plan either way. You hope for the best and you plan for every situation. So we have to prepare a little bit to learn a little bit and to prepare ourselves for that void of dishabab. And obviously, when you talk about dishababab, it's really the whole nine days, which really goes back to the whole three weeks and really defining the entirety of the month of Av. So that's what we have to begin to know. And the truth is, it's always every Yantaph or any particular occasion that comes up in the Jewish calendar. As we've gone through all these years every single month, it always has to be timely and relevant. There's a story they say with the Valatagne that he was once approached by a very modern Jew. I don't know how religious this person was, someone that was affected by the enlightenment and so on. And so I don't know if he knew who the Valatagne was, he certainly didn't really know. But he went to the Valatagne and he said, you know, he was sort of complaining. He said that you and all the Chcedem and all the Orthodox Jews like you, you're so old-fashioned, you're not living with the times. You have to live with the times. So the Valatagne said, "I'm Amish, don't know what you mean. I learn the parish every single week. I'm Amish, up to current events. I'm living with the times Amish, maybe even more than you." So tar has to be current, it has to be relevant. That's always true. But particularly, I think it goes without saying that with what's going on, what has been going on in the world, and what continues to go on, I think it's even more important to understand the relevance of the Valatagne of this time. Now, I'm not the type and I'm not going to start becoming that type to see myself as someone whose job is to get people to be sad. That's not my voida. I don't think you need me for that. I don't think you need me for that. What I'm going to share with you is just a feeling that I have in terms of what our voida should be during this time of year. And just as a general way of thinking, everything in Yiddishkeit is about being proactive, about accomplishing something. So any particular time that requires a certain emotion, let's say whether it be Yantif that requires Simcha or whether it be Tish above, which requires somewhat the opposite of that, it's never passive. It's not like something happens and we react to it and the tar wants us to react in a certain way. It's not like that. We're always trying to fix a problem, even on Yantif we're trying to fix a problem. And Yantif the way we fix it is through keeping the Holocaust of Yantif and with the emotion that Yantif requires. That's the way in which we're fixing a problem and what Tish above is no different. The Holocaust of Tish above and the emotional experience with Tish above is also fixing a problem. So I want to share with you again, like I said, just for a few minutes, a particular mode I think what's necessary this year of something that needs fixing and the way to fix it. Again, and the truth is, again, to really know what that Vite is for the Jewish people this time, you need a prophet. I'm not a prophet, I don't claim to be one, but we have to do the best we can, because we can't. So I'll just share with you what's on my mind. I just like this, you know, I've mentioned this idea before that every month is connected, we have this tradition from a vermovino, that every single month is connected to a different letter of the Allah phase. How we know? And so if you want to understand the nature of a month and what the Vite is, it has to do with that letter. So what's the letter of the month of Av? What's the letter of the month of Av? So the safety, the month of Av, the month of Av is connected to the letter Tess. Letter Tess. Okay. Now, the significance of that is very, very great. The Zara Khaddish talks about the letter Tess in many places, and the Zara has a particular line that sort of sums up the essence of the letter Tess, and again, if he owns the letter Tess, that tells you the month of Av, and this should be. The Zara says that the letter Tess, the essence of the letter Tess, is Tuvai, Ghan is Bigave. Its goodness is contained within it. Tuvai, Ghan is Bigave, or more precisely, its goodness is hidden within it. Even if you think of the letter Tess, if you can imagine the letter Tess, it almost, if you can use your imagination a little bit, it almost looks like a cup or some sort of vessel with something sort of tucked within it, right? Like one side of the test is sort of tucked within it. Almost as if it's a vessel containing something that you can't really make out what it is. It's like hiding, you know, but there's something there, there's something there. What's the first place in all of Tyra, the first time that the letter Tess is used? Because that's always also significant to understand something. It's the first place that comes up. So in the beginning of creation, the first day of creation, Hashem creates what? The first day? Light, right? Now, by the way, that light was not the sun, right? The sun wasn't created until the fourth day. So that light is some primordial, spiritual, what Kazal called the Arhaggan is the hidden light, which itself is a paradox, right? Light means that which you can see, that's the whole point of light, and you can see it. A hidden light is not really light. It's called the hidden light. So the first day of creation, Hashem creates that light, and what does the Pusic say? Vayyara, Lakhim, SR, Hashem sees the light, Kitaiv, and it was good. That's the first place, the word Tyiv, with the letter Tess. That's the first place the letter, the letter Tess appears in Tyra. And that's related to this light, which is called the hidden light of creation. And Kazal, in fact, interpreted that sentence that Hashem saw the light that it was good, was, I mean, it was good. So Rashi brings down, famously, that Hashem saw, when he first created that light, it was some, again, we don't understand how this works, but somehow the light, this light of creation was sort of enmeshed and woven within darkness. And it was darkness and light. Mishtamshambarbovya, somehow mixed together, almost the light becoming covered over it, an indiscernible from the darkness itself. And Hashem saw this light that it was good. And so then it says, Vayyara, Lakhim, SR, Vayyara, Lakhim, SR, Vayyara, Lakhim. Shem separated within light in the darkness. But that initial moment, where the letter Tess first makes his appearance, is in a situation of light that's contained within darkness. Hashem calls that good. That's the letter Tess. Tuvai, Ganaz, Bhagavait, the goodness that's contained within it. So the letter Tess, in its root, in Chlamish and so on, is hinting to the following scenario, where you have something unbelievably good that somehow contained in some vessel that you can't, that's not see-through. You can't see what's good within it. And you need the eyes of God in order to see it. What does that have to do with the month of Av? What goes without saying? We know that the Tish above, you know, my wife mentioned that, Womishir Kams, it says in Passek that all the fast days that we have, especially the Tish above, not even Kippur, the fast days revolving around based on Mignesh. So it says in Passek that when, that Womishir Kams yield a base Yudah, they'll be for the Jewish people. [NON-ENGLISH SPEECH] But what's amazing is that we find this in Halakhir, that that's not just something that eventually will take place. Like right now, it's completely a fast day. Womishir Kams, it'll be flipped. No. According to Halakhir, even right now, beneath the surface of the fast day, it's defined as a Yantur. And Womishir Kams, the light that's contained beneath the surface of Tish above will emerge. It will not become transformed into a Yantur. The Yantur that already is beneath the surface will make itself known. We find this in Halakhir. Let me give you a couple of examples of this. First of all, I don't know if you might not have noticed this ever, but on tissue of, there's no tachman, usually by davening. So you have Shema and Shema and Shema and S. right? And then after Shema and S. right, there's something that's called tachman, where again, men do this and surely fall on their face. It's one of those tefilas which is seen as a acknowledgement of difficulty and sort of humbling yourself before a sham, tachman. And so, we don't say tachman on Chavez, we don't say tachman on Yantif. Those are days where it's all light. So you would think of all the days of the year where we should say to tachman, it should be tachabov. But the law says we don't say tachman on tachabov. It's tachman on tachabov. 'Cause it's gonna be Yantif. So when it becomes the Yantif, don't say tach. No, we don't say tachman even now. Corrolyma y de pussic says (speaks in foreign language) that tachabov is defined as a holiday even right now. There's no tachman on tachabov. There's other halachas when it comes to tachabov that relate to this. I'll give you an interesting thing. Interesting halacha. This is not, this idea that tachabov even right now, beneath the surface is a holiday, is true for tachabov. And I'll show you something else. It's also true in physical space. What do I mean? Halachas like this, the Mishnah says at the end of (speaks in foreign language) that if a person sees you (speaks in foreign language) if a person sees you (speaks in foreign language) in its destruction, (speaks in foreign language) So for example, if a person goes to the old city, (speaks in foreign language) I'm not talking about what's the, you know, the municipality of your, the authentic (speaks in foreign language) (speaks in foreign language) which is primarily within the walls of the old city. So if you go to the Jewish quarter, that's not your (speaks in foreign language) in its destruction, that's built by (speaks in foreign language) But if you go to another, other quarters, the (speaks in foreign language) parts of the old city, that's considered to be your (speaks in foreign language) having (speaks in foreign language) houses and churches and mosques, that's not, that's horrible. So (speaks in foreign language) is if you visit your (speaks in foreign language) and you, and you, you know, and you see the other parts of your (speaks in foreign language) that's not the Jewish quarter. You have to recruit it, (speaks in foreign language) But there's an interesting Halach, the Gomara says that that's not only true, so what does it mean to see your (speaks in foreign language) What does it mean to see your (speaks in foreign language) So the simple (speaks in foreign language) once you enter into the walls, and others, you see your (speaks in foreign language) But Halach is that the truth is when it comes to your (speaks in foreign language) the Gomara says in my cut, and that even if you see your (speaks in foreign language) from the distance of (speaks in foreign language) you could, you also have the obligation to recruit it. What does (speaks in foreign language) mean? So (speaks in foreign language) was a place that's around 16 mil outside of your (speaks in foreign language) say a mil, and it sounds like a mile, it's something close to a mile, maybe a little bit less. There was a certain amount of measurement of distance by the times of (speaks in foreign language) So (speaks in foreign language) was a particular location, that's 16 mil away from (speaks in foreign language) and says the Gomara, once you get to that distance, you could already see the walls, or the area of your (speaks in foreign language) and that's close enough to obligate rip in Korea. Okay, now that's an interesting Halach because there's other situations, other places that if you visit, you have to rip Korea. (speaks in foreign language) We don't have this so much nowadays, but the Halach is if you visit an ancient city of (speaks in foreign language) or a (speaks in foreign language) also and you see it in its destruction, also you have to rip Korea. (speaks in foreign language) if you see the big samigdosh in its destruction, you see the (speaks in foreign language) that's called the destruction of (speaks in foreign language) but when it comes to those other locations, there's no like, there's no distant place that you can see from. When the Halach is to see another city of Israel that's in ruin, it means when you're mummished by the city or if you see the big samigdosh in ruin, it means you have to see it right in front of your face. All of a sudden with your Russian lion, there's this distant point that if you're from there and on, also you're of Korea. Why? So there was a huge genius, a huge sadhic in learning, his name is the (speaks in foreign language) or you're the (speaks in foreign language) Joseph Rosen, he was one of the great (speaks in foreign language) of pre-war Europe in the city of Poland. It was a mind that comes once every millennia, it was a great genius. So the (speaks in foreign language) explained the Halach in the following way. He quoted Yushami, the Yushami says that when (speaks in foreign language) there's many places that this idea is mentioned but the Yushami says it's specifically like this that when (speaks in foreign language) we know that Yushami would be rebuilt, everything would be devolved. But the Yushami says Yushami will actually expand. Yushami will not be the city limits of Yushami as it always was and until now, it will expand beyond its borders. How far will it expand? So Yushami says it'll expand 16 mil. So it says the (speaks in foreign language) is not a coincidence. So Yushami says Yushami says it'll expand 16 mil and just so happens to be that the (speaks in foreign language) in Baudley tells you that if you stand within 16 mil of Yushami, you can start ripping Korea. It says (speaks in foreign language) because when Yushami expands when (speaks in foreign language) it's not a new addition then. Somehow, it's (speaks in foreign language) the goodness just like Tish above. The yunth of Tish above is beneath the surface. So too, the expanded dimensions of Yushami are also beneath the surface of non-Yushami. So when you're in that area from the actual walls of Yushami within 16 mil outside of it, it's almost as if it's like a womb. Contain beneath the surface, the metaphysical surface is Yushami. On the surface of it, it's outside Yushami. And Halacha is ironically, of all times, of all Halacha's, what's the one time where we're sensitive to the actual Yushami beneath the surface? It's the moment when you're ripping Korea. So this is the idea is that the everything that's (speaks in foreign language) all the blessings of redemption and even the expanded borders of Yushami line and the yunth of Machiaq and so on, it's not anything new that comes when Machiaq comes. It's considered, rather, it's considered a birth just like when you have a baby in the womb. So, yeah, not that I could, you know, you understand, but conceptually, when you have a baby within the womb, the baby's there. It takes time for it to tell. Oh, cool. The baby's there. And what does birth mean? Birth means the revelation of what was always there. It comes with the (speaks in foreign language) you know, it's not an easy process, as you know. But I participate a little bit. But anyway, so the point is there's a revelation of that. There's a reason why Machiaq is called heavily later. The process of redemption is called the birth pangs of Machiaq. The birthangs of Machiaq, the reason why it's called that is not a coincidence, it's because that's the process of it is, it's already there. It's beneath the surface. The (speaks in foreign language) is contained within the fast of (speaks in foreign language) the expanded borders of (speaks in foreign language) are contained within the limited borders of right now. And just as Khazal instituted, that on (speaks in foreign language) itself, at the same time that we fast, and we are sensitive to the laws of the (speaks in foreign language) but at the same time we recognize that we don't say (speaks in foreign language) and we're recognizing that the (speaks in foreign language) of (speaks in foreign language) is contained within it. And at the same moment, when you're ripping Creo over the destruction of Eushalim, you're ripping Creo from a 16 mil difference because that's where Eushalim is going to be and that's where it really is right now. It's telling you the following secret is that the (speaks in foreign language) is to be able to mourn everything that's broken, but understand that everything that we're waiting for is right beneath the surface. Which therefore means as follows, that's why you know, it's an interesting thing. That sentence of Hashem of (speaks in foreign language) right, that Hashem saw the light that it was good, right? That's where it's all coming from. That's the first letter of test. That gazing of Hashem upon the situation and seeing darkness, but Hashem saying no, no, but there's good in there. This is very, I'm going to try to explain this. This is very much connected to the (speaks in foreign language) of a Jewish woman. Now let me explain. Hashem created the world in such a way where there's two energies, everything always has two energies, masculine and feminine. It's not just people, we're talking about everything is built with these two energies of masculine and feminine. The masculine energy, and again, you could have some men which are more feminine and women which are more masculine. It's not a matter of people, but just the concept. Masculine energy is an energy of doing something, of moving, of doing. Whereas the feminine energy is more of an energy of reflecting, processing, and discovering. It's a different, it's a different type. The first time, see, the first day of creation, that's what Ganeshem introduces himself to the world. And God is everything. So God has a side of himself which is masculine and a side of himself which is feminine. And that first moment of creation where Hashem said, he or let there be light, that's a masculine thing. It's bringing something, it's moving, it's bringing something into reality. But the next moment of a yahr, a la kim, a sa'ar, where Hashem sees the light, processes it, thinks about it, and discovering something new within it and helping bring out that which is hidden, Kitayv, that's feminine. The nature of the strength of femininity is its ability, not necessarily to create something new, but it's to help reveal that which is hidden. That's Valyar, la kim, a sa'ar, Kitayv. I'll give you another time. Where's the next place in Romesh where something is described with that goodness? That goodness of the first day of creation, Shabbos. Shabbos, as we call that also, Shabbos, Malcassah, right? Shabbos is called by Lechadai. Shabbos is described as a queen, which is very strange, maybe. What's that queen? I don't know, today, it's called a queen. There's another time which also related to Shabbos, which is when Mashi was born, right? It says in Pasak that when he was born, right? That they hid him for three, but they had to hide him and so on, but it says when he was born, that the terror is like Kitayv. And it says specifically his mother, even though both his Amram, his father, he was there also. But it says specifically that his mother, Ykhavad, saw that he was good. It's also the only time, the only other place in Klamish, where he had this phenomenon of someone looking at something, investigating and coming to the conclusion that this is good. For Yara Lechimasar Kitayv. Fatera Aysa Kitayv. And it's not a coincidence, Khazal Rashi brings them from Khazal, that what does it mean that she saw that he was good? It means that when he was born, the light of the first day of creation filled the room. That's why Shabbat. So you see also, and it was the mother. It wasn't the father. Amram had good eyes. Khazal said that Amram, that he was one of the four people in all of Jewish history, never to sin. So we're talking about someone that had good eyes. But this idea of processing something and bringing out its hidden goodness, that's in a cave of the canyon. And by the way, and specifically Ykhavad, Ykhavad, it's not a coincidence that it was Ykhavad. Ykhavad, we know that when the Jewish people came into Mitzrayam, so it says in post that there were 70 souls that came to Egypt, right? 70, the Shabbat and Nefesh. But when you count the list, so in parts of Ykhavad, it says that 70 souls came to Egypt and then it lists all of them. But when you count all of them, it's only 69, not 70. So it's like 69 people came to Egypt and 70 got there, like what happened. So Rashi brings down from Khazal, that 70th person was Ykhavad. So why is she not counted in the 69, you know? The answer is 'cause she was Nolda Beinachimus. She was born between the walls. So if you could like imagine, as the Jewish people are entering into the wall, into the walled city of Egypt, you know, the country. So they go, 69 people enter the walls, then you don't see them 'cause they're covered by the walls. And 70 people come out because little baby Ykhavad was born. Sam, coincidence Nolda Beinachimus, the mother of Moshir. Tishula was a day that Moshir was born, right? So it's interesting. The birth of Moshir, there's two people involved in that process, right? Obviously there's Moshir, but then when you say Moshir is born, it means there's at least one other person in the room, that's the mother. So when we talk about Tishula being the day of the birth of Moshir, it doesn't, you know, everyone just focuses on the baby, right? But there's also the mother that she also gets some credit. So the Indian of Tishula being the day of the birth of Moshir is the day that's shining with Ykhavad, because Ykhavad is the mother of Moshir Bein, who was the first Redeemer. The first Redeemer is going to be the last Redeemer. So the birth of Moshir is connected to this Indian of Ykhavad, and Ykhavad herself, her first participation in the Jewish people in that early stage of us going into Moshir is in her being born. It's someone that was hidden emerging out of the womb. It's the secret of Tishabav, so let's put it all together. So what does this mean in Naveidah? So Naveidah is, is that when we come to Tishabav and specifically now, and as I'll explain specifically this, let's go for that, we're in, every single one of us have to be like God and be like Ykhavad, which is, for YAH, or like Him, is our archetype. To see every situation in every person, and to decide, and to proactively stamp that person in that situation, that this is good. And even though I don't see it, the goodness is there, and it's just a matter of it coming out of hiding. And this, when a person does that, I'll give you some examples of this. When a person does this, of looking at a situation of darkness, and of difficulty, and of nervousness, and of uncertainty, (speaks in foreign language) all the stuff that everyone's gonna be, all the other hours, and we talk about it at Tishabav, you name it, all that stuff. I'm telling you that Vaidah is, for you to be Ykhavad, to be the mothers of Mashiach, and to look at that situation and to say, (speaks in foreign language) it's very good. Hi, very good, it's very good. And by you saying that, and by you thinking that, you literally act as the, not just the mother of Mashiach, but also the, like the nurse, the, you know, the, Ykhavad was also one, right, Miriamen Ykhavad, they were also the, the mealdes, right, the ones that helped the, what's it called? The midwives, the midwives had helped to give the baby, bring the babies out, right, that, again, it's not a coincidence. And by the way, which one was Shifran Puah, right? Which one was Ykhavad? Shifran, very good. Why is she called Shifran? Shifran was a lot, so she would make the babies beautiful, right, the baby comes out, maybe not so put together, she would make the, but you know, there's another interpretation. The measure says that another interpretation, the word Shifran comes to the word, the word, the word shapir means to make beautiful, right, but it also comes to the word Shifai ferris, which means a straw, what is this straw? So as I'll say that if God forbid, a baby came out and they were having a hard time breathing. So it's obviously very dangerous. So Shifran had the expertise to be able to put the straw in the baby's mouth and just want to clear the way, in order for the baby to breathe and to come back to life. 'Cause that's what Ykhavad can do. That's what, when you look at a situation and you pass can, you are the deciding factor and you are the ones that decide that this is a good situation. And this Jew is a good Jew. And this experience, God is there, which means it's good. Then you are bringing that situation to life, you're bringing that Jew back to life. I'll give you an example. There's a story in the Gomara, it's one of the most, it's a very interesting story. D'Gomara says that one of the great Siddiquan was Rabida Anasi. He's called Rabbano Akkadash. Rabida Anasi was honored tonight and he was the one that authored the Mishnais, the bull of Tarshpal Paths from Razan Anasi. So the Gomara says that Razan Anasi had an interesting hobby. He didn't collect stamps or anything. His hobby was that he would go from place to place looking for anacloch, for descendants of big Siddiquan, there were maybe Ophadera, which I didn't know a caravan. This isn't you. It's very interesting. And whenever he would travel, he would always get to a certain place. He would always ask him around, like is there anyone here that has Ykhas of someone that maybe needs Okhazad. So the Gomara says a nice like this, he once came to a place. And he asked that question. That was a standard thing. And they told him yet. There's a descendant and an anacol of her BIC, one of the great Tanoya. And this guy, the Gomara goes on to describe, he's, you know, he wasn't the Kail Yungama. Let's put it that way. He's a new out of physics. So Sarvida said, he's gonna help. Sarvida went to go pay me this, and he started talking to him. This guy is Bakhal, not interested. But Rabida picked up that this guy, he likes Kavad. Nice Kavad. So the Gomara says like this, that on the spot, Rabida Nasi, we're talking about the leader of the Jewish people, the one that authored this nice, on who shoulders all of Tarshball pair rests. Rabida Nasi on the spot gave his person Smhirah. He gave him Smhirah. Not only that, the Gomara says he gave him, it was like a special golden Bakhashah of some sort, that only the Khash of a Roshishiyu is an abundant word. Where he gave it to him, gave him a special spot on the Mizra d'Ovan to the Yishivah. You're one of the Roshishiyu. And that's how he did. The guy didn't know anything, Roshiyu. And with this, Roshiyu once he told everyone, whenever you come, like, you know, you want to get Brakhas and so on, you get a Brakha from him, he's one of the Roshiyu. He doesn't give any sheer, 'cause he doesn't really think, one of the Roshiyu. And every once in a while, this guy would go to review the Nasi and say, like, I feel a bit uncomfortable, I'm gonna go to Roshiyu over here, like I actually, and so Rabida Nasi would always say, he said, what are you gonna go back to your life? What are you, I'm giving you money, I'm giving you COVID and give you everything you want, it's good I could stay. And that's what happened, the end of this day. Yours passed. This is right, yours passed, you know, he went to the next place, you know, he wasn't living in that place, so you're not to see past, you know, to the next location. Yours passed through the Nasi comes back to the place, and he visits the base measures. And when he enters the base measures, he hears someone learning, and Rabida Nasi says, wow, that sounds like the voice of Rabi I see. It sounds like, 'cause this was someone that he knew when he was younger, Rabi I see. It sounds like the voice of Rabi I see. And he told, no, no, it's not Rabi I see. (speaks in foreign language) And this person changed his whole life around, and that's how the grammar ends off, that when he was learning, it had the same tune and the same voice of his grandfather of you guys. What's the end of that story? What's the end of that story? What's the end of that story? Like, give him COVID and like, give him Cifa. Like, Cifa is not a, it's not a joke. It's not a joke. The answer is, is that Rabida Nasi when he, with his only eyes, when he saw that he had, it wasn't a trick to give him COVID, and then eventually to motivate him to learn, no, no, no. Rabida Nasi was poskening at that moment, and he was saying, (speaks in foreign language) you're a Rashishiva inside of yourself. There's a Rashishiva there. And not only do I recognize that, and am I going to try to bring it out, I'm going to, I'm going to ignore everything else. I'm ignoring who you are on the outside. I'm completely buying in to who you are on the inside, and that's how I'm going to deal with you. You're already Rashid. And you know what happened? It came out. Now he's going to come out, and that's what Lamar puts it, is that he, his voice was the voice of his grandfather, Rabida Nasi. I mean, it wasn't like, it wasn't even the shot that he became Rashid. He had Rabida Nasi within him. This is why, why was it that it went around to look for Enoch Lachotzadik and what other Jews are not important? 'Cause this is why, when a person comes from holy people, it means that the spark of that grandfathers is within the grandson. And that's Rabida Nasi was doing, he's bringing out that spark. - So, so that means like this. You know, there's certain sadikim that are known in Jewish history for this type of avoida. One of them, probably the most famous of all, was probably the barditioner. I really used to look a barditioner. You have all these stories, you know, like, yeah, these famous stories, the barditioner goes out, he's walking down the street, and you see someone that's like, you know, he's wearing his fill-in, Towleson's fill-in, and he's oiling the wheels of his wagon. All right, so he's not even sure, but whatever, he left and he wasn't, so everyone spoke to the people around there saying, all right, look at this guy. Kimat, it's like such a thing, he's oiling his wheels, and he's wearing his fill-in, like while he's oiling his wheels. And Richard said, what are you talking about? Look how holy this Jew is. When he's oiling his wheels, he needs to wear his tail. So what's the name of the barditioner's naive? There's a mice, they say with the barditioner, I'll talk like this, one of the greats of deacam was the Kamarna Rabbi, Kamarna Rabbi. So the Kamarna quotes, he records this story and he says, I was there, I saw this. I was there, I was younger, but I saw this. He said, the barditioner once came to visit the city of Lublin. And when he was walking, and it was a whole entourage, and he was walking with the robinum of Lublin, and they were walking down the street, and coming towards them was Baral, who was Baral? Baral was the ice varf of the town. He was the ice varf of the town, and it was all, it was the town Hacham, right? I mean, so like every possible day he would do, you know, and he knew how to do it. He was a, so Baral's coming, so all the robinum across the street, except the barditioner. The barditioner looks at Baral, runs towards Baral, and the Kamarna says, he quotes this, he says it was there, but the barditioner gave Baral a hug, and picked them up. He said, pick them up, and he said, he said, Baral, you have such a huge nashama, and he started talking to Baral about Kabbalah, and secrets of the universe, and high, high, high things. And the Kamarna says that all the others had taken, saw this, and they began to laugh. They began to laugh, and when the conversation between the barditioner and Baral was over, the bardition went back, and the other siddhikmah, like, you know, it's one thing to talk about, the secrets of Kabbalah, you should talk about siddhikm, and even if you want to expand a little bit, so you're right, the Baral. So the barditioner, the Kamarna said the barditioner responded, he said, you don't think I see that there? I have better eyes than you. He says, I see all that there is too. But I also see, behind the scenes of that there is, is a year that's ready to learn Kabbal, and that's the year I'm talking to. And you know what happens? Baral changes. There is such an idea that, you know, I'll tell you something, a few months, a while back, maybe about five months ago, I was by a wedding, and there was a yid sitting next to me, and it was his opportunity to hack me in China, so he's talking to me, and he was talking to me about politics, I don't know what different things are. So he was talking about a particular yid in Erity Strahl, in a position of authority, who gave a very well-known speech, and he didn't mention Hashem's name. It was a political thing. And he was something like, it's an opportunity, I shouldn't say, he's talking to that. So I turned to him, so I needed to say something that would just stop him in his tracks, 'cause otherwise it'll just keep on going. So I said to him, there's no such thing as Bezinshaal Myelow. There's no such thing as Bezinshaal. I told you this thing. There's no such thing as Bezinshaal Myelow. The heavenly court. You're a rabbi, what do you mean? There's no such thing as Bezinshaal Myelow. Okay, now you're never listening to me. I said, there's no such thing as something, you know why? Because you're the heavenly court. You decide. And I told him, he said, you're saying the whole time he didn't mention Hashem's name. Say that he did. Say that he did. So I was like, wait a minute, say that he did it. Say that he did. Say that between the words and between the lines, all he was doing was that. Obviously that ended the conversation 'cause you know what I'm talking about, it's so funny. At least I was able to eat my chicken. (audience laughing) We have to decide what we see. And we have to be the mealdis, the midwives to give birth to Misha. And that's what that decision, you know? You remember the, yeah, sure. No, I'll do one other example of this. Some of your husbands were there, even if some of them weren't, they were all on the same page. So I'm amongst friends, I can say this, even if I'm being recorded, but whatever. Doesn't make a difference at this point. Remember the rallying wash, didn't remember that? Yeah, so for the show, we went, you know, we had a bus from the men, but some of them were able to come. And people asked me why. I think it's a silly question to begin with. But I told, I wasn't, and I explained very, I said very simply, I said, you know why I'm going? It's not a big calculus, it's not so hard to figure out why it's necessary. But besides that, I said that I'm going to go there and I know what I'm going to hear. I'm going to hear, it's not, obviously, you know, I'm going to hear people talking about, (speaking in foreign language) I mean, we understand. And I said, and I want to participate in that, of course. And I said that a place like that where there's so many Jews, God is there. So every God is I want to go. But I also want to be in the presence of all these Yiddin. And I want, this is just for me and for my own, for my own self, I want to decide when I'm there that no matter what is being said, they're diavting for Misha. That's what I want to say. That's what I want to do. And that's what I want to do. I went there and every conversation, every speech, I don't care if it's that, or everything. And it goes without saying, I'm bringing up old stuff. So I don't mean to do that. But it's like, it's all Misha. It's all Misha. Whenever you see a Yidd or hear a Yidd complain about anything, what they're really saying is that they want Misha up to come. But you have to decide that. You have to be proactive about that. That's the invite of this time of year, of the letter test. Two big guns, because they bring it out, decide for yourself, you be the best in Shlamayla. And when this happens, then, so it's defined. So it's defined. There's a line from the Yidd. From the Yidd. So the Yidd. So the Yidd. So the Yidd. And Parash is Mikais. He says a lotion like this. He says, (speaking in foreign language) (speaking in foreign language) All of this world, all the events of this world, and the only important events in this world are things that Jews do. Everything else is secondary. So all the activities of a Jew are like a dream, then he's interpretation. The Qashir Yif Delayha Adam, and the way you interpret it, Kanyukah Metzle, so too, that's how it's defined. In heaven. So we decide. The whole Indian, this time of what's going on right now, do not be passive. Do not say, oh, it's terrible, and I ran, and this and that, and what's gonna be, and even the Yidd and they can't get it long, and this camp is like this, and this camp is like that, through infighting, what's gonna be, and we need to shift to come to help us, that's passive, that's incorrect, and it's the lost opportunity. Paskin, that everything is good. Paskin, that every single thing a Jew does, is nothing but trying to get closer to God. Paskin, like that, decide for that, and bring out, and that will be the Rabiud Anasi who gives Smikha to that Jew, but give him Smikha. (speaking in foreign language) It's the opposite of Lushanar, exactly. It's a, it's right, exactly. You're putting, by Lushanar, which is, it all goes back to the Meroglum, right? That was the origin of Tishubov, right? The origin of Tishubov is, going in, territory, straw, seeing negative things, and just taking a face value. The problem is they didn't go with their wives, right? (audience laughing) No, right? The women of, Chazal say is such a thing, that the women of the mid-bar, they didn't fall into the egg y'all, they were not falling into any of these problems, is because the quality of the Nikavus is the opinion of a terra isekitive. And so the, of course, so what you should wanna call if they disagree, that it's gonna be, so it's like, which one is it? The Meroglum is saying the land is terrible, you shouldn't call this thing, it's Thai, it's Thai far as my, which one is it? You shouldn't call if, they're poskening, it's good. They're like, we get it, we get it, but with all of that, they're begging the Jewish people, saying with us, it's good. You have to be the Meisharabenu, you have to be the mother of redemption, you have to do that, isn't it? Again, for whatever it's worth, I feel deeply, this is the avoid nowadays, because to have these eyes and to be proactive about this, not to wait for some knight in shining armor, but you be the person, the person herself, to rescue the princess, you are the midwife of redemption, that's what you have to be, and that's what the world needs. And it doesn't need, you don't need a big platform for it, you literally don't need a big platform for it, I'm talking about whenever it is that you're doing, you're out to work, you're in the house, you're taking care of the kids, whatever it is, you're in bed going to sleep, or we're trying to, and you take a second and just think to yourself, Christ, you're all amazing, the Jewish people are holy. Everything the Jewish people do is nothing but trying to get closer to God. Some of the shamans do it like this, some of the shamans do it like that, but you decide so, you be the heavenly court, and with that, you choose what's will come and it'll manifest, and then the unto the fictitious love will make itself known, the newborns of each one will make itself known, that's what you have to do, that's the way that Shamsa bless us talk, you deserve to have such good eyes and be able to live up to that expectation, even though it sounds like who am I, like what does that mean? But no, no, that's also the it's our, not to think that we don't have the strength to do that. There's a principle from Rnachman, Rnachman Bresler once said, he said that if there's something broken or wrong in the world and you happen to know about it, that means that Shamsa is asking you to fix it. So think about this for a second, we're living in a unique generation, right? In the earlier generations, if you lived in Prague, you had no idea what's going on in Morocco, right? If you live in Bangladesh, you have no idea what's going on in Vilna, you have nothing, why? 'Cause what was going on in Vilna is not again to you, and there's nothing you could do to fix it, so why should you know about it? But all of a sudden, Ashram puts us in our generation, where everything that's going on in the world you know, so there's two ways to think of it, either passively, which is okay, you know what, fine, why do I know about it? Just make me crazy, I have more anxiety now. No, that's fearin'. The way of Amuna is to believe that if Ashram put you in a situation where you happen to know what's going on at the far ends of the world, it means that Ashram is saying do something about it, so what does that mean? So I have to constantly write letters to my congressmen, so what does that mean? Simple, that means the Daven for things, but more than that, it means the side that the Jewish people are good, the side that Yiddin are good, the side that Ashram is good, the side that the world that he made was good, and that brings it out. Be the best in Shmailah, the past in that it's good. Shrinshah bless us, we should have such good eyes, and Shrinshah will be able to come to that day, whereas the past success, Kiyai and Vayon Euro, that I, Ty, will be able to see. (speaking in foreign language) So once again, yeah, Shrinshah will have two loavings, and Shrinshah will have only good things. Shrinshah will have a lot of good things. (speaking in foreign language) [BLANK_AUDIO]