Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
The avodah of the three weeks - becoming Baalei Teshuva #2
OK, so first, let's try to, I guess, the anonymous sponsor for the breakfast this morning. And it's less than we should be certain to have a jante, if not, instead of a tiniest. OK, so last week, again, we took a little bit of a break, a detour, from, say, for you, sure, to speak about the Indian of the three weeks, and avoid of the Indian of the frat, the specific nikud that we began to focus on, is the Indian of the fast days that we have surrounding cornbase and mignash, right? So you have some gudalia, serbitevish, serbitamas, and then finally, obviously, a tish above is the height of that. So the dalat simis, the forefast that we have, revolving our cornbase and mignash. So last week, we established a side, a mallegus re-shining between Rashi and Narambam, what the side of these forefasts are about, what exactly is it that we're trying to, like, what is the framework, what's the backdrop, you know, upon which these forefast make sense? Maybe you could, I don't know if it's back there to keep it down. So as we had the Rashi and Narambam, and so, there's a shim now, we'll take it the next step, but let me, let me spend just a couple minutes just reminding us of all these, but it wasn't last week, it's two weeks ago already. All right, so the kitzer, what we had was a mallegus between the Rashi and Narambam regarding these fasts. The shitha Rashi was, is that the sight of these fasts and the nakudha of cornbase amigdosh, that we are mourning over and hoping that this nakudha is removed to allow us to then celebrate these days as Yom Taivim, right, like we saw last time, the Gomara says, that when it's a time of sassana, that when time of shalom, right, time of shalom, that these days will be changed to sassana, simcha, mayadam, and so on. So what is that time of shalom, because that's going to be the, you know, to appreciate what the fast is at that and what we're mourning over, it'll be, you know, everything is understood by its opposites. So whatever the opposite, that the matzah of shalom, that's the contrast to give context to what the available s is. So corn de Rashi, the Inion of shalom, means not having shiba malchia, it's not having saris from the going. That's really what the nakudha is, and according to Rashi, that valus of Hormesamigdosh is not so much about the golis per se, it's more about the saris of golis, and the oppression of the masaylam upon us in golis. That's what we saw last time, according to Rashi, the three different kufas of these days, of these four days, one being when it's mama shatayim, one when it's being mama sh ayantif, and one when it's being nishthihin, nishthihir, a voluntary sign. So the three, that's what the Gomari said, those three kufas, but what are the exactly surashi shita was? When there is, when it's a time of persecution of sha sashmah, oppression from masaylam, shiba malchias, you know, then it's an obligatory sign. When there is no shiba malchias, when we don't have the oppression of the goyam, yad yisrael, where we have our own authority of the land, the base amigdosh, but it's not about base amigdosh per se, but it's the union of our authority not having shiba malchias, then it's sasana wa semcha. When it's not shiba malchia, when it's not a time of sha sashmah, but it could very well be any second because the goyam are in control over us, then that's a voluntary sign. Those are the three nukutas of Rashi. So according to Rashi, it's all revolving around the avelus and the longing that we have in that avelus and the fasting, what we're looking forward to, the framing of the four days of fasting, is really about the unfortunate mitzias of shiba malchias, of the goyam oppressions. That's the nukud of according to Rashi. In the ramam, we so now like that. According to the ramam, it has nothing to do with the saris of Golis and the shiba malchias, the oppression of sha sashmah, rather according to the ramam, the nukud is Golis itself, the very nature of Golis, and the framing of this, as we saw, is that the point of the time of peace, that the ramam that the Gomorrah says is going to be the time over all these days on his hape to sashmah, that time of sha sashmah, that time of sha sashmah, not just like the second-based amiglish nalmashal, which we had our own sovereignty, at least in the beginning of it, but it wasn't ghoulish lamam. According to the ramam, the nukud is the morning of these four days in that avelus, what we're trying to sensitize ourselves to, is not the saris of calistro in Golis, but it's the very mitzias of Golis itself, and the three time frames where the Gomorrah talks about, of again the time of sha sama, which is like mamish yantif, a time of the opposite where it's mamish, an obligatory fast, and that which is in between a voluntary fast, so according to the ramam, what we saw was, is that sha sama means mamish mashiachbandavik, mamish ghoulish lamam, that's sha sama, that's sha sama, that's in the yantif. When it's during Golis, forget sha sashmah, not sha sama, the very mitzias of the opposite of mashiach, the opposite of ghoulish lamma, which is Golis, then it's obligatory fast. What's in between is when you, is what rashi would say is a time of sha sama, and that's what the time of the second base amiglish lamasha, where we had sovereign team, and there's no issue with shi samaachias, but it's not ghoulish lamma, ramam says that's a time of voluntary fasting, and so that's what we saw last time, now let me, let me, let me give a little bit of more of a framing of these two shi sis, and you'll appreciate what we're going to be speaking about for the next few minutes, which is as far as, it's a, there's a tar from the Vilna Gaiyan, it's part of a longer sogia, which we spoke about, rather by Gimmel thamas, we have the Gimmel thamas for bringing for the Babajirah's yard site, so you know, by that, by that, by that shmul, as we talked about this nikudah, and I'm just going to remind you of the, of the tar from the Vilna Gaiyan that I mentioned then, and it's important for this. We know, according to Khazal, that, you know, when we think of Mashiach, so it's Mashiach mandave, mashiach mandave tikam, but we know, according to Khazal, there's also something that's called mashiach mandave sis, and so it's a, in Khazal it's a mysterious personality as a mysterious Indian. The Vilna Gaiyan, again, it's part of a larger sogia, and the rambam, and so on, but the kids are, the Vilna Gaiyan revealed to us, and we saw this tar together, that in terms of the process of gula, there are two stages, that's the, that's how the Vilna Gaiyan presents it. It's a gula, which is, the first initial stage of gula is called the tkufam mashiach mandave, and then the second stage of that, the schlamus of gula, is called the tkufam mashiach mandave. And the way the Vilna Gaiyan explains it is as follows, this is now what we're talking about, says the Vilna Gaiyan. The tkufam mashiach mandave, and he says, and the Vilna Gaiyan, by the way, says, and these two times of mashiach mandave is the site of the ita, or achishana, says the Vilna Gaiyan, right, the pasaach says that mashiach will come in its time, it has this predestined time, but it's also achishana could be hastened early. So the Vilna Gaiyan says, the gula that is biadeinu, the gula that's up to us, in order to earn, that's achishana, that's the mashiach mandave, that's be ita, now again, parenthetically just on the side, the Vilna Gaiyan himself says that there's such a thing of the Rabannish Lylon making be ita early also, but lamisa, it's not necessarily directly up to us, the gula that's explicitly up to us, that's mamish biadeinu, is a gula mashiach mandave, and it's up to the Rabannish, so on to then give us mashiach mandave, it's like mashiach mandave, it's achishana, that's achishana, that's up to us, and then you have mashiach mandave which is a matana from above, what's the difference, yeah, so it's a certain time where it comes exactly, so the Vilna Gaiyan sets up like that, beginning of mashiach mandave which is when the emergence of mashiach mandave takes place, but what's the difference with mashiach mandave, so the Vilna Gaiyan set us follows, the gula of mashiach mandave is a gula of shiba malchias, that during Golis there's an impression of the mashiach alum, and we don't have sovereignty in a holy, healthy, productive, in a klaius otik away, so mashiach mandave means the removal of shiba malchias, mashiach mandave is right beyond that, there's no mashiach mandave by mashiach mandave, but mashiach mandave means a fulfillment of the pasa kimallar, dasaschaam kamayama lakhasam, that the whole world will be full of divine knowledge, where all the mashiach mandave will become also part of the saschaam, in other words by mashiach mandave is still this divide between the mashiach mandave and us, just they're not bothering us, and they're not of any sovereignty over us anymore, that's called mashiach mandave, that's called the removal of shiba malchias, but they're still doing their things, comes mashiach mandave, and the sight of mashiach mandave is a goulas island, mashiach mandave means, and now the goyim are also tachas silta nuestro, then now they are under our jurisdiction, and they were brought under the canopy of the vaidasaschaam, along with us, kulamiabdu shaach mandave, that the whole world will serve aschaam in one, you know, in one, there'll still be a difference between the yid and the gai, obviously, but in terms of the vaidasaschaam, they're all, we're all on the same page, so this is the difference between mashiach mandave and mashiach mandave, now, based on that tour of the volna gai, and we can therefore say the following thing, is that the framing of the dalut simis in rashi is kulami shaach mandave, it's all revolving around, what gula are we longing for too, and what goulas are we mourning over during the, during the four fast days, according to rashi, again, as we said, it's all about the oppression of the gaiyim over us, it's all that shiba malchias, the time of shalam, where these days will be switched over to yantif, what's the shalam according to rashi, when there's no shiba malchias, it's mashiach mandave, so the rashi is, the framing of rashi, rashi is coming from mashiach mandave perspective, and the any of the dalut simis is mashiach mandave, whereas the ramban, what is, what's the gula, what's the shalam that the ramban says is where the dalut simis is framed by, not the lack of shiba malchias, but mashiach mandave, gula shalam, and therefore according to the ramban, when you don't have, even if you're in a matzev of where you don't have shiba malchias anymore, it's still not sasen asimcha, and so these two shitas of rashi versus the ramban, where it's a mahlekis, it's yes, it's a mahlekis, but they're also historically, they're both true historically, from the, from the, if the, what's best what your goal is, you know what I'm saying, if your goal that you're looking forward to is mashiach mandave, then that's rashi's perspective, if your goal is mashiach mandave, then that's the ramban's perspective, now we, we, we, and we, I don't remember if I mentioned this in the kudha kawbisa goal, but this is certainly also true, I mentioned this many, many times at the ramban, the original, the, the hailekirishna used to say that the ramban was, was a, he himself was a saita mashiach mandave in his generation, gathering together all the halochas of tarsh valpa and mishnataras similar to keep its golias, so that's what the original used to say there for, many, many, many times we've done this many, many times to show that the sheet of the ramban very often is coming from that, world, that perspective, that lens of mashiach mandave, so this is, this is no different than that, rashi, who's mikdali ashkanas, who's the fourth, the, the, the father of the baliha taisfis, right, taisfis is melochian yai sif, rashi himself is, is, again, makhakmi ashkanas is more oriented, we said it's also many times from ramaishtiv valley, that tama tharmachal, that ashkanas, if you compare ashkanas versus sforad, so sforad is more the bukhina of yuhuda, which is david, and mishiach mandave, and ashkanas is more bukhinais yai sif, which is mishiach mandave yai sif, the, the, the extreme, uh, difficulty of shiba malchias, we know historically was more the ashkanasi issue than the sforad the mosa had to deal with you shmul, but you can't compare it at all, you know, this time of year people start getting into a Jewish history, you know, and especially tishba of afternoon, that's the, you know, I always made a joke that that's sort of how it starts, right, you go to shua echa, so you're like, okay, you're going to be misavel, they're based amigdash, because it's like not doing it so much, then you start looking, listening, you know, to like Jewish, you know, Holocaust videos, then it's like, too depressing, you know, and then you sort of take a step back, let's just do Jewish history, medieval Jewish history, which is still depressing, at some point you start watching like, nature videos, because it's like, okay, you know, I'm a foset boirei, I don't know, whatever, next thing you know, you just, you know, do whatever it is, you know, so, so, anyway, but when a person learns which is, you see that, the inn of shilam alchias was certainly mamish, much more severe by hakh, by ashkenaz than by svar, it's a rashi is the site of mashiq ben yay sif, and the ram is the site of mashiq ben david, now, based on that, we now have a problem, what's the problem, so mashiq, so, the problem is as follows, mashiq, the only grain said mashiq ben yay sif is ashishana, that's bhiyad ani, but mashiq ben david is biitah, so, the problem is, is that mayla, according to rashi, that the site of the dalat simis is an avaidah to bring us to mashiq ben yay sif, that we understand, but according to the ramban, where it's all the objective, the sort of the goal, the end zone is mashiq ben david, it's not bhiyad ani, it's what type of avaidah is that, everything in the yiddish guide is an avaidah, we're trying to be oilsome, trying to accomplish something, so what are you trying to accomplish with the dalat simis, mashiq, you're trying to accomplish mashiq ben yay sif, that's possible, because that's ashishana, but by according to ramban, where it's mashiq ben david, it's not possible, you can't be part of it, so, what's going on, so, that's what we're going to see right now, is that according to the ramban, the Indian of the dalat simis is not necessarily about trying to be part of mashiq ben david in the whole world, because that might not be bhiyad ani, that's bhiyad ani, that's biitah, but what is bhiyad ani, that's what we're going to see in the ramban, is to, through the dalat simis, discover the avaidah of mashiq ben david in the nafish, that we can do, that we can do, that's what we're going to see right now, what does it mean mashiq ben david, mashiq ben david in the world, means the ummah sawilam being on the same page as us, and all the, all of you man are serving ashim together, that's the, the best ashim will see it, but it's not something that we can necessarily do be a dai, but that Indian in the nafish that we can do, and that's what the dalat simis according to the ramban is trying to be part of, okay, all right, let's see it together, take a look at maramok in number one, there's the ramban in the beginning of hilghastainis, so let's ask, huh, they don't listen, okay, you know I'll give them a key to my office, I don't mind, I got nothing they're expensive, all right, all right, so the ramban in the beginning of hilghastainis says like this, the ramban is talking about, we, we hear, we know like this, the, we've been talking about the four fast days revolving in hilghasta mighish, but we also know that there's other fast days that we have based on hilghastainis, which is, which is about particular tsars going on, so mincefastainis is full of that, that's primarily what mincefastainis is about, which is, you know, if there's a government, if there's a famine, or if there's a drought, say they're tiniest, that would come, that hazal would institute, not for all of chai, so for all time, but for any other particular tsars, so the pashtas one would say that the fast days that we have about basamigdash and the fast days that were established on a, on a, you know, particular level for particular tsar are probably the same type of idea, but in the ramam, it's clear, it's clear that these, that, that there's a fundamental difference between the two, you'll see what I mean. Maramakah number one, there's the ramamigdash in hilghastainis, mincefastain is the same in the taira, says the ramam, there's a mitzv from the taira, lizayk, ul hariyyah, the katsayt sris, akul tsara, shatava yallat sibir, there is a positive mitzv from the taira to davan and to blow katsayt sris, because of the tsar that comes to klal yisra, al shanemir, al-hatsar ar-sar ar-sram, when this has to shanem, an'est sara, for yall is in the katsayt sris, you should blow the katsayt sris, you spoke about this by shal, I'll show this a little bit, klal mr, klal davr, shayyit sillahram, any particular tsar that comes to you could go in bizura is videva or vahrba, whatever it is, a plague, wokus, fann, rakhul insan, all the difficult things, kyayit sibhan, zaqul im viriyyah, you should call out tasham, you should davan and the way of davan, the pussik specifically says to blow katsayt sis, okay. Now the ramu continues, again we'll just go through the ramu ramu, it says, vidavr is amidar kyachuvu, this inion of responding to an'est sara with tfilah, and asking the rabbanishant to have rachmanas to remove the tsar, besides the regularish dalas that you do, but to also use the form of tfilah, davr is amidar kyachuvu, this is like a chuvadka mindset, it's a chuvadka mindset, shab is mansha, tavi, tsar, vizaqul eviyyah, because when a tsar comes and our response is to davan tasham to help us out, so yayidu hakul should the glal massim rayam, hooralam, then the part of that is the recognition that our avaris are causing this, in other words, if we're acknowledging that asham is the one doing this, and we know that asham is compassionate and loving, so why is he doing this? It's because we need to fix something in our vidah, so the whole response to an'est sara with tfilah is a chuvadka mindset, it's someone that is always what's my avoida, what's the recognition telling me, that's the mindset of this person because of an'est sekham hitu and so on, vizaqul eviyyah, sara, sara, vizaqul eviyyah, and recognizing this, that's what's going to help, in other see davr and you introspect, and you think about what the avoida is to what we can work on, and then the tsar will go away, avam loyazaku, v'eloye real, but khasershan, we're mavato this mitzvah, right, in a person, and we don't davantasham, we don't respond tasham, and we don't call it bhakratsaychus and so on, a'eloye, yo'im rudavr is a mina qaylam, but rather we just say, okay, nukhaha, this is the nature of the world, that there's tsar is, so irillanu, vizaar isu, nikri mikris, and this tsar is just a coincidence, it just happens, hareza de rahaxar is, then that's cruel, why is it cruel? Because instead of removing the tsar, adarab, that mentality is going to increase the tsar to be shown, right, the gharam is the only davantas in m'eroyim because the person is just going to continue in their negative ways, negative habits, it's a tasim, tsar, it's a hareza, it's a hareza, and the word tsar is wokam, so in other words, the goal is to get rid of the tsar, how do you get rid of the tsar? So you get rid of the tsar by recognizing that it's coming from above, and when you recognize that it's coming from above, so now you can like sort of, you could deal with the actual issue, instead of symptoms, right, so you, while recognizing that it's coming from above, which is called through davening. And so that causes the person to be introspective and to discern what the issue is in our void. And that's actually going to get rid of the tzara. But by ignoring the ikr cause, then the tzara, hasusham will increase. And that's our saris. [NON-ENGLISH SPEECH] So that's on a biblical level. That's the mitzvah when it's saris comms. Our avada is to recognize that the cause of it is some problem with our avada. And by davening tzashem and by recognizing that it's our deficiency, we actually accomplish to remove the tzara. And if we don't do that, if we don't fulfill this mitzvah, then it's cruel. We're just causing more problems. Umi dei vrai saif, says around as an extension of this, hazal instituted lisa kholtsar shatawe ala tzibur, hazal instituted to fast for a tzara as well. [NON-ENGLISH SPEECH] It's a famous rama. What's the included that I'm trying to bring out with this? According to the rama, the rama misframing every other fast day, which is about a particular tzara, as an extension of this darai sa mitzvah of chazaitras. And the rama misframing this entire sogia of, again, the mitzvah of chazaitras and its derivative on a darabana level of fasting with the following mentality, which is the goal is to get rid of the tzara. And as we have a mitzvah in the Torah that's called fila, the rama mholz that's fila's darai saif, right? So the concept of davaning, you don't need this mitzvah to introduce us to. So what's the nukhud of this mitzvah? So the nukhud of this mitzvah is, there are a bunch of sense you would sar, get rid of it. But what does it mean to get rid of it? It means to recognize that it's coming from above, and it's generated by some hassana one in one's avaita sasham. And the mitzvah is be Isaac and avaita sasham to get rid of this sar. That's why the rama says, and if you don't fulfill this mitzvah, it's cruelty, because what's the nature of this mitzvah? So the nature of this mitzvah is to bring rahmones on us. The nature of this mitzvah is, instead of there being hassasham saris, we should be mu'o'er-ah-ah-ah-ah-mation-mind. That's, let's solve the problem. That's the nukhud of this mitzvah. But what does it mean to solve the problem? So there's hishtabos in this world that we can do to solve the problem. This mitzvah, the concept of fasting by an ais-sara is to introduce us to the following strategy to solve the problem. Instead of just solving the problem, using human hishtabos, the earthly hishtabos, solve the problem using rukhne's dikhishtabos, but it's about solving the problem. That's why the rama of the last line was that midrabon and the instituted fasting, when ais saris comes, ajir khammoo mina sramayim, to fast until you get your compassion, until mission accomplished, because that's the mitzvah. The mitzvah's not stamped davin, it's not the fast. It's the fast to get something accomplished. So the nature of these fast days that are instituted because of particular saris, the nature of it is the fasting is a strategy in order to remove the problem. How does fasting remove the problem? That's the rama was trying to explain. By fasting, it gets me to recognize that it's coming from above. And once I recognize it's coming from above, so it means Hashem is telling me something about something I have to work on. I work on that, that's how it goes away. So it's really all about getting the tsar removed. But now look at how the rambam defines the fast days regarding Quran based on mikdosh. The ma'am looking number two, this is now Parak Hei and Hocha's taines. Yaysham yamim shakal yisraim is on in them. There are some days as the rambam that all of kal yisraim fast. Vibnehatsar is shir bin because of the tsar is that happened. The fast days that we have about the based on mikdosh says the rambam. Now he didn't highlight it, I highlighted it. So you know, I'm trying to bring out the point, but the rambam says (speaking in foreign language) In order to awaken the hearts and to open what's called (speaking in foreign language) The years as (speaking in foreign language) we will, these fast days remind us of our negative activities (speaking in foreign language) and our ancestors (speaking in foreign language) that they had the same problems as we have. (speaking in foreign language) until they're various and our various cause these tsar is (speaking in foreign language) and by remembering these things (speaking in foreign language) we'll do choov and we'll become better (speaking in foreign language) This (speaking in foreign language) that we'll save either for our sins and our ancestors sins. Okay, it's a subtle thing, but the rambam does not say what he said earlier. When it comes to again other fast days, the rambam told us that what's the objective? The objective is the removal of the tsar. That's the objective. There is a drought. So we have to remove the drought. How do you move the drought? We could push a button and make the clouds rain, we would do that. We can't do that. So we have to fast and do choov and dive in in order to make the rain come, but it's the objective is get the rain to come. Now we have these fast days about (speaking in foreign language) What is the goal of these fast days? So I would say, well, no. If these fast, (speaking in foreign language) the goal is remove the problem. What's the problem? The problem is no based on the (speaking in foreign language) That's the goal. So how do we get the shift to come? If we could push a button, we would do it. Now we cancel and make four fast days, but that's the rambam says. The rambam can't say that. Remember, rambam can't say that because according to the rambam, the goola that we're trying to be mccosher to in terms of these fast days, (speaking in foreign language) which can't be brought. It has to be given from above. (speaking in foreign language) If you can be loyal, that's (speaking in foreign language) But (speaking in foreign language) So the rambam is forced to not be able to say that these fast days are in the same framework as the other fasts, which is about get the, you know, remove the problem. You can't just remove the problem. So the rambam therefore says the following thing. The (speaking in foreign language) The good is the reason why we're fasting is in order to bring us into, is to introduce us to another value that's called darke hachu. That's rambam says. So it's an amazing thing. What's motivating the fast days, the problem that we're fasting over is a lack of (speaking in foreign language) And what are we trying to be pale with the fast days? Not (speaking in foreign language) What we're trying to be pale with the fast days is allowing us to become not just to do chuva, not to do chuva, to become people that are Isaac and darke hachuva. Now that, now we have two things now to do. We have to figure what is darke hachuva mean. We know what chuva looks like. Chuva means saying (speaking in foreign language) except you're not gonna do it again. But rambam doesn't just say to do chuva. The rambam says (speaking in foreign language) darke hachuva. So we have to first understand what is that goal exactly? And then the question is how does that goal line up with La Mysa, the framing of all of this was which is (speaking in foreign language) What we're going to see now in the next moment is that the Indian of darke hachuva is the Indian of (speaking in foreign language) in the Nafish, if that was going on over here. No, there's the, again, the whole (speaking in foreign language) as according to rambam is mourning over the lack of (speaking in foreign language) But here's the built, but again, the built in problem is (speaking in foreign language) can't be pale. We can't bring (speaking in foreign language) It has to be given to us from above. So what's our (speaking in foreign language) We can build the base (speaking in foreign language) But that next stage of (speaking in foreign language) which means that even the (speaking in foreign language) are on the same page. That's not what they know. That's up to their (speaking in foreign language) to inspire them and to reveal such a thing. That's called (speaking in foreign language) So we're mourning over that lack of (speaking in foreign language) but yet we can't be pilot. So what the rambam is being (speaking in foreign language) is is that you're right. There can't be (speaking in foreign language) on a universal level. But that (speaking in foreign language) we can be pilot in our heart. And that is what's called (speaking in foreign language) So (speaking in foreign language) equals the (speaking in foreign language) at least on a private personal level. And that we can be pilot. So we're mourning over the lack of (speaking in foreign language) on a universal level. And what we're trying to accomplish through that morning is to get us to be (speaking in foreign language) which is dark at (speaking in foreign language) What is dark at (speaking in foreign language) We know what (speaking in foreign language) It's coming, it's coming. So (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) What is dark at (speaking in foreign language) This is a term that the rambam coined. This term dark at (speaking in foreign language) it's a lot of the rambam. He uses this in a few places. Take a look at (speaking in foreign language) Number three. (speaking in foreign language) The rambam over there has already discussed what chuva means and what chuva looks like. Now the rambam introduces the idea of what's called dark at (speaking in foreign language) The dark at (speaking in foreign language) says the rambam, the direct of chuva. I guess probably a different way, another, a synonym I guess to use for dark at (speaking in foreign language) would be like a ball chuva mindset. Notice there's the process, there's the actual chuva itself, saying (speaking in foreign language) confessing and committing not to do it again. But then there's the, I guess I have a background like the motion of chuva. Like what type of person am I? The lifestyle of the ball chuva. The life of the dark at (speaking in foreign language) the (speaking in foreign language) of someone that's (speaking in foreign language) like what is that? So the rambam says like this. (speaking in foreign language) The direct of the ball chuva, the lifestyle that the ball chuva takes upon himself is (speaking in foreign language) that this person is always (speaking in foreign language) He davens, but davens with like mamish, fire and passion and his loves. Let's understand. This guy is a ball chuva. Why? 'Cause he said (speaking in foreign language) But because, so he has to do chuva on his, two on his (speaking in foreign language) But beyond that, he now also takes on the identity as of a ball chuva. And what is a ball chuva? A ball chuva as the rambam is about to describe is someone that's, his avada is now (speaking in foreign language) His avada is way beyond the normal boundaries and limitations that he himself thought he always had. In other words, there's two different types of people. There's a person that davens chakras. He said all the words. And then there's another person davens chakras with like, the ramb is describing with (speaking in foreign language) And the ramb is describing that there, and what's the difference in it too? One, the first guy is davening chakras within his, in his comfortable way and his limitations. The second guy, he has chakras within himself that are mamish being unleashed in his davens, mamish like unbelievable chakras. That's called the avada about chuva. About chuva is someone that serves the rambamish from in all aspects with unbelievable his love us and his gabras and passion and fire and that the ramb is about to describe. His davening is (speaking in foreign language) What's he davening about? Not only for a kaparo, he's having for all things. But his davening is with sakras, with screaming, with crying, with tachnunim. So it's with an unbelievable intensity. (speaking in foreign language) He gives Sadaka based on as much as he possibly can. Sadaka also means mysterious nephish, right? To literally give up of (speaking in foreign language) 'Cause I'll say with all your strength means your money. So it's like your blood's wet and tear is just giving, beyond what's considered normal. (speaking in foreign language) Certainly he distanced himself very much from the thing that he's sent with. (speaking in foreign language) He changes his name, (speaking in foreign language) mamish a different person. (speaking in foreign language) I'm a completely different person than the one that made those mistakes. (speaking in foreign language) And he changes his entire life for the better mint. (speaking in foreign language) (speaking in foreign language) We're talking about someone that his entire Avida is completely, like the fire is just turned on. Like that's the answer, the fire is turned on. Everything is mamish. (speaking in foreign language) Breaking through all the grulem, with unbelievable hystabras and mysterious nafish. That's what the ramam is describing. (speaking in foreign language) (speaking in foreign language) Let's understand. This Indian of the (speaking in foreign language) is much deeper than, I don't know if it's deeper, but it's a different Indian than just the particular process of chuva. There's process of chuva, say, (speaking in foreign language) That's officially you get your kapara and you're cleaned up from that lush and horror. But then there's the entire world, (speaking in foreign language) that this person takes upon himself to the lifestyle of al chuva, which is a lifestyle of, now Avida Sasham is (speaking in foreign language) That's basically how you describe it. Avida Sasham, that's (speaking in foreign language) That's very much, very, very much. That's what the (speaking in foreign language) means. And this other ramam is describing is (speaking in foreign language) You know, let's explain a little bit deeper. Where does this (speaking in foreign language) come from? Where does the (speaking in foreign language) get these (speaking in foreign language) from? Because let's understand. Before this moment of him becoming a ball chuva, he might not have ever, and might not have ever realized that he had such kleshas. He might not have ever thought that he could possibly serve the revolution with Sasham's serious navelish. So where does that klesha come from? So here's the (speaking in foreign language) Those kleshas, the ability, the veriness, the unbelievable power and fire behind the avide of the ball chuva is itself coming from his Yates R. This is a site that we've mentioned many, many times for (speaking in foreign language) It's a classic idea in all this form, is that if you had to compare the (speaking in foreign language) versus Yates R, what is there, you know, besides what they're trying to get you to do, but they're personality types. You know, so if there was a kid in class that's like (speaking in foreign language) What type of kid is that? He calls within the lines. He does exactly what he's told, (speaking in foreign language) Now that kid is very, very good. He's very, very good. And when you set the goal to him to be like to get a hundred on the test, he'll get a hundred on the test. But is that a year that's going to change the world? His whole life is about staying within the lines. They don't even know the kid. See how the kid was, what's the other kid that's (speaking in foreign language) That's the kid that doesn't even know what lines mean, right? So he's, you know, pirates got there. So now he's like, he's jumping out of his kaolin. He doesn't have the kaolin. He's like, "Namish, or is to tell you, "is mamish all over the place." He can't, he can't sit still. Now that is, when, when that is not directed properly, that's very destructive. That's the structure that's totally valuable. But when Chewva, when the process of Chewva, what's Chewva? So we have that within us as well. So in other words, within the person, we have the H.A.T.I.V. The H.A.T.I.V is the part of us, which is, which wants to go within the lines, wants to fit within the construct that their punishment created. Now that construct that God created is a beautiful thing, but it's also limited to the construct that you're in. What does it mean the part of us that's the H.A.T.I.V. is the chaotic part that has, there's unbelievably the power, there's much more energy, let's put it this way. There's extremely more energy found in the jurisdiction of the H.A.T.I.V. than there is the H.A.T.I.V. (audience laughs) The not nice muscle that I've given before about this would be like, if you had two parties going on. One is a, like a bunch of Russia, Chewva's getting together to, I don't know, have a party. And then you have like, like a rave somewhere in some face that I may have y'all been in some crazy place with a bunch of teenagers going crazy with all sorts of y'all. Which place has more energy? Well there's no question about it. What place has more energy? What place is holier? Of course, by the Russia, Chewva's. What place has more energy evolved by the teenagers in some dive bar somewhere, right? That clearly has more energy. The H.A.T.I.V. by his nature has more crisis than the H.A.T.I.V. But the problem is without it being rained in being guided by the aetothive, it's crazy. What is chuva? Chuva means giving a clap to the aetothor and say you're not allowed, what you just did is terrible, we have to clean up the mess. But after you clean up the mess, what's the net result? The goal is not to then get rid of the aetothor, the goal is to then frame the aetothor and to unite the two worlds with the two parts of the nafish, where now the driver is the aetothive, but the fuel of the engine is the aetothor. That's what it means when chazal say there ashram looked at the world, he created after six days and he says the world is taivimid, what's taivimid, chazal say, taivimid, mai zayyitzar, because the six days everything was taiv, taiv, taiv, taiv, until fine at the end is taivimid, what makes it maiyid? So chazal say that's the aetothor, the aetothor is that fire. So when the Ramam says this inion of the baltchuva is, midarke atchuva means the firely and the intensity of that avaid of the baltchuva, that's not a coincidence, it happens to be someone that's about, that fire has been unleashed by aetohara, it just happens to be neber, it was first unleashed in a violent chaotic, unhealthy way, namely doing avaris, but once you have to clean up the mess now, but once that mess is cleaned, then adraba, then those chaivas are now able to be re-infused and realigned under the jurisdiction of the aetothive, and now you can serve their bannishlam with his lavas and the chaela yossia with much greater intensity, let's understand, that's what it means, the baltchuva are greater than sadikim, that's what that means. Now let's put this in a historical perspective, when we look at the entire world, now this I have to be careful but you have to hear this subtly, klaiya shawl versus uma saaylim. So klaiya shawl is also, within the person, individual person, you have these two parts, the aetothive, the aetothor, so so too, within all of you man, you have these two parts, you have klaiya shawl, uma saaylim, klaiya shawl means the aetothor, uma saaylim means the aetothor. What does mashihecha pandavir mean? Mashihecha pandavir meant, as we said from the film the guy, mashihecha pandavir means, there's no shihecha malchus anymore, that's mashihecha malchus, the guy you're not giving problems anymore, but they're still involved in their chaos. The site of mashihecha pandavir is what, is now the uma saaylim are under the jurisdiction of klaiestro, and now the whole world is serving ashem under the banner of the sashhem and under our jurisdiction, that's mashihecha pandavir. What does that mean in the nephish? What that means in the nephish is dar ke hachuvim, that means in the nephish that what was until now the opposition, what was until now the opposing force making the you know, vying for power and authority and trying to overwhelm the the quality of tsen kachim of the aetothor, which was the aetothor, dar ke hachuvim means, no, no, no, no, the aetothor is in control, but now when the aetothor is in control it's going to harness the kushus of the aetothor to fuel that energy, that fire, and it'll become even even stronger than before. That is a that, that, that, that on a personal level is what's called dar ke hachuv, like the Raman just described, and on a historic on a global historical level that's the kuv of mashihecha pandavir. What's mashihecha pandavir? We're even on mas Island, which are the opposition of klaiestro are now under our jurisdiction, and we all serve ashem together, and when that happens it's not the shot that okay, now like, so what do we gain from that? So we understand what the guy in game from that is, because what they gain is instead of them being stuck in chaos, they're actually productive and serving God. But what does that mean for us? Mashihecha pandavir, only for the gaiyam? Avada not. So mashihecha pandavir, what, so what, what is, what's, what's happening in the Nephesa Y Israeli, when we enter that takufa, mashihecha pandavir, that the gaiyam are on, are on board. What's happening at that time, what's happening on the outside is just a reflection of what's happening on the inside. The takufa mashihecha pandavir means the, the hishafras, the transformation of the energy of the etsahara into fueling the etsr type, and that's what's happening by mashihecha pandavir in the soul of the Jewish people, and that makes itself known on the outside by what was until now the enemy, the gumus oilum, actually enhancing and being part of our supporting us and helping us in our avoid them being on the same page as us. So that, that reality of mashihecha pandavir, which is getting the mashihecha to become under our authority, is a reflection of what's happening in the soul of the Jewish people by mashihecha pandavir, which is the complete transformation of the etsrara into becoming a, a helpmate of the etsr type of bringing that world to that takufa, which is taihecha might. And so what the Ramam is there for telling us, this is the site, is that the Indian of the Dalit Seamus is, is, is, is, is our fasting over the lack of mashihecha pandavir. And so mashihecha pandavir on, like I said, mashihecha on a historical level on a, on a, on a world level, it's not necessarily up for us to do, but what we can do is to try to accomplish and to try to be zaihecha to this Indian of mashihecha pandavir al kopanim in the soul. And what does that mean? It means to be zaihecha not to do duchuva, but to serve ashem with mashihecha nithvisham, with his lavas, and the intensity that was until this point being, being, being siphoned off to negative things, to use that energy mameshecha enovaitis ashem, like Bechaela Yasser with greater intensity. And that Indian of the Troyer d'Arkeechuva, to open up the gates of darkeechuva, to become them, to serve ashem in the way of the buchuva, that itself is the sight of mashihecha pandavir. That's why, again, kazal sae baat davir amal ke shaykim oil, shaykim oil chuchuva, davir amal ke is the classic buchuva, he's the, he, he establishes the world of chuva, that's what davir amal ke means. And so, so you follow this, what's going on? This is clear. So the sight, what the ram is telling us is that the sight of the dal, the dal at simus is in response to the lack of mashihecha pandavir in the world, and what we're therefore trying to accomplish is to awaken the nakud of mashihecha pandavir in our individual soul in our avaiti sashhem. And what does that mean, mashihecha pandavir in our soul, in our, in our, in our, what that means is that that which was until now an enemy in our position, namely the etsuhara, now becomes a friend, becomes something that we use to fuel our avaiti sashhem. And that mint, that's, that paralleling what mashihecha pandavir means in the world. Just like mashihecha pandavir in the world means the enemy, the ummasayalam, actually becoming our friends and becoming under our jurisdiction and helping us and serving ashem together. So so to in the nakveshe, that Indian that is accessible to us, that is attainable to us, is to experience that in our personal invaiti sashhem, which is liftohef darkeichu, but to serve ashem with added intensity and increased measure, which comes because of the fire and the power of the etsuhara itself. And so that is haphros, that transformation of darkness into light of the etsuhara from an enemy into a friend, is itself the site of mashihecha pandavir. And this is something we find in this farm by the ishbitzer. He talks about this, the ratsadek in particular, you know, all the time, that the difference between mashihecha pandavir, mashihecha pandavir in the soul is that mashihecha pandavir is always means escafid, et cetera, or sub-doing the enemy. In other words, the removal of shiv malchias, etsuhara, still etsuhara, the ummasayalam are still bad guys, it's just they're not bothering us. That's mashihecha pandavir, mashihecha pandavir, et cetera, the etsuhara was a dictator over the Egyptians. He wasn't necessarily like. I mean, you look in the end of, there's a reason why they forgot about him. They wanted to forget about him. In the end of parashas, you see this, that he wasn't necessarily liked by the mashihecha. That was his avoida. But that's mashihecha. That that inion of seeing the ummasayalam, reflection rates are as the enemy and just the goal is just have gaitian, just have a place that we can sort of, you know, separated from. That's mashihecha pandavir, et cetera, et cetera, transforming the other side into light through the process of chuv and so on. But that's the side of mashihecha pandavir. The result of that is avoida, sashambir, mashihecha pandavir. So let's go very quickly now, just to see a couple lines. And Marmok, in number four, this is from the Balitanya in Seifu kuditara, in his Jewish and Feroshishana. So he says like this, (speaking in foreign language) through a person contemplating the distance and the bitterness of one's state of being distance from asham because of what the avir is that he did. The lit cycle, (speaking in foreign language) and then to call it. So the Balitanya is describing the avoid of the baltchuvah. Like the guy, the guy did chuvah, he's doing chuvah, like that's the dark at chuvah. So the Balitanya says, when he thinks about how, how, how, how bitter it is to be distant from asham. And he calls out asham, (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) that the heart of the Jew from its deepest places calls out asham. (speaking in foreign language) more than his soul can even bear. So he's, he's coloring outside the lines. It's momish beyond his calum. (speaking in foreign language) of being distant from asham. And so that, that Indian of breaking, of not having the calum for something, that's usually a telltale sign of, of negativity. That's, that's here's the calum. That's a, that's a negative thing. But he's taking those crisis of mamish over an overwhelming, an overwhelming, the, the power of overwhelmingness, which is usually negative and he's harnessing that. (speaking in foreign language) (speaking in foreign language) that's why he can't even say the words necessarily. This is the year that's just calling out in the heart. (speaking in foreign language) if he can put words to it, it's not more yet. You know, I mean, if it's really, really, my, it means he can't even have words. (speaking in foreign language) when it's so, the bitterness is so intense. (speaking in foreign language) to the point of where he can't contain it. (speaking in foreign language) then it, then it's just the cold, the heart. That's why the context of you is so much the shiver. The shiver is just that pure sound, an expression of that, which can't be captured in words. (speaking in foreign language) 'cause it's reached the point of mamish, the essence of the soul, (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) 'cause this type of shiver that comes in the depths of the heart, (speaking in foreign language) with the unbelievable regret, (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) this type of intensity, (speaking in foreign language) which is transforming the negative (speaking in foreign language) and using the overwhelming strength of the (speaking in foreign language) (speaking in foreign language) and the person is (speaking in foreign language) also beyond measure. (speaking in foreign language) is the key, what we're talking about. (speaking in foreign language) Right? We're about to withstand so that you can't reach why. So the Zarya says, (speaking in foreign language) because they serve ashem with increased strength. Increased strength, that's the difference. Where does that increased strength come from? It comes from the it's are. Now, in that book, it was unleashed because of his avaris. But that, but once it's unleashed, then the buchuva transforms those energies into tithe, which itself is the site of (speaking in foreign language) transforming the (speaking in foreign language) from an enemy into a friend. And so this is what the realm is, this is what we said in the beginning, that in order for the realm to clarify to us what the avoid of the doubt simers is since it's oriented towards (speaking in foreign language) and the absolute (speaking in foreign language) cannot be accomplished, (speaking in foreign language) but what we can do is translate that in a (speaking in foreign language) in our own avaris hashem, and that's what we're trying to accomplish with the doubt simers, which as the realm is said, is (speaking in foreign language) to serve their buchuva like the (speaking in foreign language) the (speaking in foreign language) with increased intensity, that's the avoid of what according to the realm we have to come out with. Okay, so as I assume next week, we'll take this to the next step and to see this on a sort of a calendar level and the flow from the three weeks, the nine days and so on into L and I say it's made true, which you can already see is sort of, it's one long haemshek, because the whole (speaking in foreign language) is to lead to (speaking in foreign language) which is a vital (speaking in foreign language) Okay, so (speaking in foreign language) to see the revelation of (speaking in foreign language) (speaking in foreign language) [BLANK_AUDIO]