Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Lekutei Moharan - Torah 5 #6
We have to go Viter, let's take him to one, alright, so I feel like I started every week the same way, in the middle of ice bays, so we'll begin in the middle of ice bays, so the kids are not just talking about a person, a big balmajre, a person that's serving, that's keeping Mitzvah's mamish as a marcova for a sham, that's really what we're talking about, and so on that experience is the semcha shalomitz, so that's particularly the nukhud that he's focusing on, the semcha that he feels in the mitzvah is the rabbunishlam semcha, the rabbunishlam is the semcha in creating the world and bringing schlamos and bringing Mitzius into existence, and every mitzvah, as far as rabbunishlam is concerned, is another piece of the perfection of the world, and that's what the sadhic is interested in, that's what he's feeling, that's what he's experiencing, and the maleah, when he gets this madrega that his feeling, his rabbunishlam's feeling, his semcha, in the world coming to schlamos or that much closer to schlamos, so in the maleah he can be sensitive to know whether the taqah, the world, is a schlamos or not, like where it's holding, okay, so we spoke about that, oh agav, one thing I meant to say, last week I mentioned, not last week, two weeks ago already, I mentioned that rabbunachmen, it was part of a discussion we're talking about, of davening for people, so you'd be in bechir, right, davening, we spoke about that a little bit, but I mentioned it in Sicha's rahann, it's his rabbunachman, shukis chair, like a person is only a person when he has a chair, so I made a mistake, I should have, that's one of the good lessons always to look things up, he said that in the beginning of the next time, so the idea that everything that I was talking about, I think it's still correct, but then the good of connecting it to that statement of naqman, that's not correct for this taqah, but anyway, let's go right there anyway, so again by ice bays, yeah okay, so I think we're up to the last paragraph right before a skim will, so again on these printings, so it's on Heim and Bays, the zal shaam, we're ever seen as a karmul rahann, so this is what Khazal said, based on the station where we have, this is what we could explain what Khazal said, when it comes to shabbas, beshabbas, sakhreom echibeshabbas, right, so what's known, the Khazal say, zakhre siamh shabbas zakatre, you have to remember shabbas, so what does zakhre siamh shabbas zakatre mean, so kipshuta it means to remember shabbas on shabbas, it means to make kiddish, bersal darshan zakhreom echibeshabbas, then one really also to fulfill that myth, so the rahannband, in fact, says it's dreisa, to fulfill the myth, to remember if zakhreom of kiddish, of remembering shabbas, it means to remember shabbas even during the six days, hai yahim echibeshabbas, shayim echibeshabbas and so on, so what's the opinions of that, so he says hai nous simkras vatanuk ailam haba, shubuchina shabbas, it means, shabbas means the simkran, the tanuk of ailam haba, right, shabbas is a reflection of yamshakul a shabbas, which is ailam haba, and yahr gish beshatish yim hai maysa, to feel that in the six days of the week, in other words, if you remember, again, part of this tar was the absolute yikr between zakh and akeba, zakhre means the action, the pulah, the avada, and then akeba means the reaction, the simkra, the tanuk, the shraar shabbai, so that's what we've been talking about, that the highest madraga is where the nakeba is niklal in the zakhr, it's kul echad, that the avada shraar mitzv, that the avada itself is its own reward, it's not a reaction, it's like you do the mitzv and now I'm waiting for the shraar to come some point and also love, and I don't know, the tzadik does the mitzv and the shraar that he's waiting for is the next mitzv, that he wants to just like the rabbanishal, the rabbanishal also has tanuk in the world, and the rabbanishal is the rabbanishal in the world, but it's not at some later point, it's not waiting, the rabbanishal that the between of the shrina, the between of the nakeba, kiv yochal, and the kus is not some separate kusuchal, some sepermeda that is activated later on, it's vineo bei, it's kul echad, like the sefjitzir says there are ten midas, not nine, not eleven, ten means the nine is the masculine midas and the tenth one is the feminine midas, it's kul echad, it's one, and so this the avada of yid, that is experiencing the shraar in the mitzv itself, that he's happy and satisfied in knowing that he's accomplishing things, he's knowing, he's satisfied in the knowledge that he's helping of the yid, that he's helping out the world, and that's his own shraar, he doesn't have to wait for a yeshakai, he doesn't have to have that, he's doing his avada like that, so that's the Indian of having shabbas in the six days, right, the six days means avada, shabbas means the tanu shraar, hai yangim echad bishabes means that on the, during the, the avada of the six days is buchina shabbas, so it's not even a shot that you just remember shabbas during the six days of the week, the avada of the six days is itself the buchina of shabbas, it's itself its own reward, she and buchina's maisa amitzvas, that's the six days means avada means maisa amitzvas, it means doing work, she would have had nivru oilam shana nefves, which is the creative process of bringing the world on all of its levels on oilam shana nefves, all the different dimensions of reality to bring that into shlamas, again they're a bunch of created the basics, but through mitzvas, then they're a bunch of shlamas and the yit is the shlamas, it's participating in that, and the simrashon mitzvas by this tzadik is the knowledge that he's participating in, in, in, in, in the tikkun oilam, in the shlamas of the world, but he told you all of us sham is, I'm sorry, bizal in that, so that's the meaning of having shabbas already in the six days, bizal, that's another, that's also the avada of what it says in postik, it's one of the mitzvas in the taira, of yai maiti taitin sqare, that the lakhez, if you have a worker, you have to pay him, if it's, again there's pratidina about this, we spoke about this in the past, but the lakhez by a worker, you have to pay him within that time slots, if a guy is working and his, you know, he's, you know, a, a, a, a, a pail and so on, and his job is over during the day times, you have to pay him before sunset, if his job is over, he's working on the night, and his job is over before sunrise, and you have to pay him before sunrise, right, like a, like a babysitter, or, you know, a hired hand and things like that, biyal maiti taitin sqare, you have to give him the sqare, and that day, so what's the premise of that, shayt sqare, maiti maiti taitin sqare, it's again, it's also part of the sqare, they're not separating between the masculine and the feminine too much, keel of there's avada, and then which is like bringing tikun and bringing taqla's and bringing shlamas to the world, which is what the rabbunisham is really interested in, but I'm not interested in that, what I'm interested in is the lal I pass the kum later, so that's what I'm waiting for, that reflects itself, you know, in this, in this avada, this Indian of a person having a work, and he's working, you know, this sqare comes later, but biyal maiti taitin sqare means, no, no, no, no, that you have to be makbir, that the sqare is part of the avada itself, it's part of, in that, in that time zone of the avada, that comes with that, which is a bakhine of having shabbas, even the six days of the week, the sick, but again, that's the, that's the nakud of here, it's not just remembering shabbas in the six days, the six days is shabbas, shabbas is, is united with the six days, but (speaks in foreign language) the sun shouldn't set without him getting paid, actually, what does that mean, (speaks in foreign language) and the sqare only is, in the next world, (speaks in foreign language) which is like after the sun sets, you know, after 120, (speaks in foreign language) that's I mentioned before, that Darizal, the ruhayvital brings down in (speaks in foreign language) other places, that Darizal was particularly makbir with his mitzv, (speaks in foreign language) that I mentioned before, that the ruhayvital says that Darizal was so makbir about this mitzvah of (speaks in foreign language) that if he had a work and he had to get paid, so I mean technically, I'll be dead if the guy that the Baal Bus doesn't have the money, so there's another money we're supposed to do, but Darizal was, and there's other party dean, but the, if the worker doesn't specifically ask for it, then the mitzvah doesn't apply. If it was set up from the beginning, an understanding that you'll get paid when I'm able to, the mitzvah doesn't apply, but Alfa Pican, with all that being in place, Darizal was always makbir to base workers within that time zone of the (speaks in foreign language) that he would borrow money to do it, and Ruhayvital even says that it was one time that Darizal pushed off (speaks in foreign language) this is before, you know, I mean, there's something as Ruhayvital's now, this is before, (speaks in foreign language) you know, so the, and Darizal was, Darizal was very, very late in order to make sure that he should be able to pay his work around time until that take, that took precedence. What's this ending of Darizal, you know, makbir with this, this thing, but that's, that's like we're talking about. The ending of doing mitzvah is the (speaks in foreign language) doing mitzvah as, as, as an extension of (speaks in foreign language) and, and bringing (speaks in foreign language) to the world and, and being satisfied in that of (speaks in foreign language) that's, that's the type of, that's the type of, that's the surah of, of a, of a mitzvah that, that when a person learns (speaks in foreign language) which is a terror, which is a terror of Darizal, that's what, that's the result. Because without (speaks in foreign language) it's very difficult to do mitzvah without the simple, I do something and I get reward. It's very hard, but to, to, to confuse a terror one, one learns how every mitzvah is a mitzius, how every mitzvah is, how the, how every mitzvah is really something that the rabbunachal is doing. And others, this is the, the, the basic, the basic premise of this idea of nakbir's talking about is that mitzvah is not just things that we do, mitzvah is something that are things that the rabbunachalam does, does in order to bring tikun to the world and we are participating in that. And that's not a very idea of what does it mean the rabbunachal is (speaks in foreign language) what does it mean the rabbunachalam doesn't wear shotness, like what does it mean mica. And it is a neon and it's very hard to, it's almost impossible to understand and it's hard to live with, without putting it in sattari. Darizal, tari-sattari-sattari-sattari is magalata, so really every mitzvah is, is mulamaal, every mitzvah is something that's happening above and a particular way of express, of, of building the infrastructure through which Elikos is able to be manifest in the world. Every mitzvah is, is bringing the world to a particular level of tikun and of schlamas and the pratipratim, that Rizal's magalata. Again, without, without Rizal, without learning, tikun-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari-sattari. One can sort of say it and know it by some clawi, you know, between us and the moon. I believe that whenever I do mitzvah, somehow connecting to their banish law, making the world a better place, making the world closer to tikun, I'm participating in that. But the pratip and the particular language and the hyscasras, it's very, very difficult. But there is a kamsu magalata. So, therefore, the afghuz, that Rizal, that was extremely mock. But with this mitzvah of bhiyam, mateit inskhari, of bhiyam, mateit inskhari, that's why there is also says that what's the, what's the schar of bhiyam, mateit inskhari? So rahamit ala, over there, he quotes from Rizal, from his rubber, that if a person is mockbed and paying his workers, mam and shan-chan, bhiyam, mateit inskhari, the schar is, that you say to have the urs of shabbas, even in six days of the week. Bhiyam, mateit inskhari, is raham, mateit inskhari, bhiyam, mateit inskhari. So, what is having shabbas in the six days of the week with this mitzvah, that's why there is not the same meaning. Raham naka puts this in the same paragraph, right after saying that the Indian of zakr, siyam and sha-chan, to have shabbas in the six days, that is the Indian, bhiyam, mateit inskhari, that is the schar of bhiyam, mateit inskhari, to be able to have shabbas in the six days. And that's why that result, that's Bhiyam, it's also even kib-shuta, the reason was mockbed on this, because we know it's brought down by this form, that shabbas, shabbas is again, man-o-il-mhab, and so on. So, as you get closer to mitzvah, there's more of a, how far this is my honest, there's more of a thirst and ability to accept and to understand bhiyam, the lesson talks about that in many places as well. So, really, because pina-sattara is really coming from another time, the fact that the result during go-less is able to magal, pina-sattara is itself the Indian of shabbas in the six days. The six days means go-less, shabbas means ul-mhab, it means ima-sim-shiyah, whatever, so the Indian of pina-sattara in this kufa of go-less is already bhiyam of shabbas early. So, the reason on particular is mockbed on bhiyam atit-tins-shahara, which allows a person to have the arse of shabbas, even the six days, that was the whole, that was the result's whole life. Okay, so that's what we have until now, okay, ice-cream, no fun. So, now where are mockments is like this. Maybe, psychologically, one of the reasons why I haven't pushed him off ice-cream was because I don't really understand it, so we're going to do the best I can. All right, so he says like this, "Let's go through the words first." Okay, so, the ikr has sim-chul-balayf. So, when it comes to this, this year, he's keeping to our mitzvahs with pina-smar-kava. He's keeping to our mitzvahs as an extension of ala-kus, and the sim-cha that he feels in the mitzvah is the sim-cha of the rabbunish lulam coming into reality of the shlamas of the tikon that's taking place through his mitzvahs, his mamish. Like he's like a lush that he said before, "Who nihnaz pizimhra sakadish barahu." That's what he's been meshtatef in the sim-cha of asham. It's not his own sim-cha, it's their banish own sim-cha. That's what he's like a guest at a kasana, you know. Now, the ikr has sim-chul-balayf, the place kiviyachal in the person that is always associated with the experience of sim-cha is the heart. So that's what that's that now. He says like this, "Viyach-cha-la-la-smar-yach, el-a-cha-yos-cha-cha-mim-yach-cha-blib-yb-yb-yb-yb." But there's a problem, there's something that might stop the heart from being able to truly experience the sim-cha of asham in a mitzvah. And remember, the point of experiencing the sim-cha of asham is in order to then the person should be sensitive to pick up whether his mitzvahs were pyl or not. And if they weren't pyl because he doesn't feel the sim-cha, then that means there's some sort of gazera, some sort of minia in the world. And then now his responsibility shifts to fixing that problem. So it's all about, again, it's vital, even the sim-cha, which is the feminine, right? And the macabal over here, like the, "Wow, I'm so excited, mamish sim-cha." And even the point of that is to then just know what da vu'il is, right? So it's like he said before, if there's something that's holding back his sim-cha, then that's a sim-min, that something was blocking the chef of that mitzvah from being able to come into reality. There's some veyra, some Indian that the world is stopping that from coming, and Mimela, now he has to do da vu'il for that and work on that to try to be mistocking that particular Indian. But even his sensitivity to sim-cha is really avoidable. Again, that's Zokr and the cave, it's becoming, it's United, mamish as one. That's the idea of here. That's the idea of here. And again, that's kind of been the theme throughout all these tyros, which is the Inion of establishing, again, one of the major themes of all these tyros of magma that we started with, from the beginning of the year, ready from Tara Alleth, has been the Inion of building up Malchaspastava, building up Malchas. That Malchas should be re-established and gula, that whole Inion. Now this idea itself of the Nakeva being mamishava bishava, not beyond shava bishava to the Zokr, but integrated with the Zokr, mamish one, mamish one. This is a, it's part of that, of that Inion of, of, because in, in the, in the Kabbal-Dakashbrak, which we know, the term for the feminine for the Nakeva is Malchas. Malchas is, is passive, is reflective, Malchas doesn't have anything of its own, can't be a Malach unless you have a country, right? So it's like, ironically the king is the most powerful person in the country, but without the people, there is no king. So the, so ironically his strength really comes from the people's commitment to him, that's really what a Malach is. Otherwise, the person could be a tyrant, but the real Malach is someone that strength is really your reflection of the people. So the Malach, that's him, is nothing. That Malchas is that, is that Nakeva quality. So, and the, and the Malach is, like Dovra Malach, who's the classic king, is, is, is Avait is bismhra, that's what holds Sefertil on every single Tsar, is Mizmila Dovra, right? And every, and, and his entire life was oriented towards helping the people, to Musakian and to fix. And so the Inion of Malchas, which is the feminine, in its highest state, is completely integrated with the Zokr. There's no, there's no, it's not disassociated at all, it's completely one, it's completely one. It's like, in this context, Maisure Benu would be the Zokr, Maisure Benu Zosai, the Mitzvahs, do, do, do, Maisure Benu doesn't stop, the last thing Maisure Benu's told, right? Is, the claim Nakemah's, Nakemah sashambamidyan, right? That's the past parasha, fighting against Menin, Acha Thiosi, Filamah, and then you'll be Nifthir, right? Because I'll make a point, like okay, he didn't, he, he didn't pause, physically didn't pause, that's probably parasha. Even mentally he didn't pause, like okay, that's it, it was no, there was no hesitation at all, because the entire Mitzvahs, Maisure Benu, is to do. So in terms of this is my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabbat it was my Shabb of bringing goula, but beyond. And not just bringing goula, but bringing down tyrants that capture the schlamas of goula. Anyway, OK, I'm stalling, and I can't stalling. OK, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And a person can't be the semper until the crookedness of the heart is removed, right? [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] That sometimes the heart, there's a crookedness of the heart. Now again, the language that Khazah used this for, as we'll see in a second, is it's a fascinating remark. The remark asks, what is the Indian of thunder? Why does the Russian create thunder? So the remark says, [NON-ENGLISH SPEECH] that thunder was created, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] to straighten out the crookedness of the heart. [NON-ENGLISH SPEECH] That there's such a conceit, what has been a crooked heart? So push push on the good more means. A person that's going with that, [NON-ENGLISH SPEECH] without the sense of a novel of [NON-ENGLISH SPEECH] to their bonish long. [NON-ENGLISH SPEECH] The crookedness of the heart. To straighten out that crookedness, there's such a thing as thunder means like that there's a certain moment of thought of like, OK, I'm not in charge over here, there are a bunch of showing his gurus, right? [NON-ENGLISH SPEECH] And so that's [NON-ENGLISH SPEECH] So I'm not going to say this. That [NON-ENGLISH SPEECH] So essentially, [NON-ENGLISH SPEECH] could have said a lot of the emotional created thunder in order to remove [NON-ENGLISH SPEECH] in order to bring people your [NON-ENGLISH SPEECH] The language [NON-ENGLISH SPEECH] is [NON-ENGLISH SPEECH] almost as if the [NON-ENGLISH SPEECH] of the heart, this crookedness, which is [NON-ENGLISH SPEECH] and a lack of [NON-ENGLISH SPEECH] the opposite of your [NON-ENGLISH SPEECH] That crookedness is a [NON-ENGLISH SPEECH] is a [NON-ENGLISH SPEECH] in one's heart. And whatever the heart is supposed to be in a [NON-ENGLISH SPEECH] that Indian of crookedness is stopping it. And thunder is through the socket net. So he says like this, [NON-ENGLISH SPEECH] So in order for the heart to function properly, which means to experience [NON-ENGLISH SPEECH] but not just [NON-ENGLISH SPEECH] to experience their [NON-ENGLISH SPEECH] the crookedness of the heart has to be fixed. The heart has to be repaired. [NON-ENGLISH SPEECH] You should have a straight heart. [NON-ENGLISH SPEECH] Then the person will be [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And how does one straighten the crookedness of the heart? [NON-ENGLISH SPEECH] It has to come through thunder. [NON-ENGLISH SPEECH] Like I said, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] You can be a [NON-ENGLISH SPEECH] that thunder was created in order to straighten out the crookedness of the heart. So OK, so let's maybe suggest, I'm just thinking right now, maybe let's suggest a little bit of what this means. What is he talking about? The plastic he quoted before is [NON-ENGLISH SPEECH] So that's an interesting plastic. The plastic says, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] So you know, because I'll make a point. It's interesting, because I'll say that I think it's [NON-ENGLISH SPEECH] I'd rather point out that the plastic is telling you-- and it doesn't sound like a bit reddish, or it says, you see, they're not everyone has [NON-ENGLISH SPEECH] not everyone has [NON-ENGLISH SPEECH] R is for the [NON-ENGLISH SPEECH] and [NON-ENGLISH SPEECH] has [NON-ENGLISH SPEECH] The [NON-ENGLISH SPEECH] doesn't seem to have [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] talks about this in a few places. It says that [NON-ENGLISH SPEECH] means like the [NON-ENGLISH SPEECH] is a code word for that [NON-ENGLISH SPEECH] for that [NON-ENGLISH SPEECH] who is the classic [NON-ENGLISH SPEECH] like [NON-ENGLISH SPEECH] right, you guys what's called the [NON-ENGLISH SPEECH] and says impossible about the [NON-ENGLISH SPEECH] said, [NON-ENGLISH SPEECH] right, so you guys [NON-ENGLISH SPEECH] is the [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] person has a [NON-ENGLISH SPEECH] like that. [NON-ENGLISH SPEECH] to clarity to know what to do, because he's always-- he's on guard, you know, that's the [NON-ENGLISH SPEECH] you're a [NON-ENGLISH SPEECH] year is the same letters as [NON-ENGLISH SPEECH] to be able to see. Light allows one to see. There's a certain clarity with that. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] So something says because [NON-ENGLISH SPEECH] whereas on the other hand, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] What does it mean, [NON-ENGLISH SPEECH] So something says, [NON-ENGLISH SPEECH] means-- it's hard to even say a loud year. Something says, [NON-ENGLISH SPEECH] means a year whose [NON-ENGLISH SPEECH] so deep that he knows, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] It's [NON-ENGLISH SPEECH] No, it's that [NON-ENGLISH SPEECH] like, I guess in fact, like, [NON-ENGLISH SPEECH] you know, like, [NON-ENGLISH SPEECH] is extremely-- he buys in extremely to the world of [NON-ENGLISH SPEECH] like, he believes that there is a particular path towards their [NON-ENGLISH SPEECH] a year of that path is going to, like, you know, two paths in front of me, and that's the way that-- and that's why he's a [NON-ENGLISH SPEECH] that's why he's successful, he's exotic. And that's why he's like, [NON-ENGLISH SPEECH] simply, not necessarily. Because the ultimate [NON-ENGLISH SPEECH] or something says, ultimate [NON-ENGLISH SPEECH] from knowing that [NON-ENGLISH SPEECH] an [NON-ENGLISH SPEECH] doesn't just mean a nice concept, [NON-ENGLISH SPEECH] means like, [NON-ENGLISH SPEECH] within me and within all my choices, and everything in my life, [NON-ENGLISH SPEECH] their [NON-ENGLISH SPEECH] has my back, because that's all there is, [NON-ENGLISH SPEECH] and that's the [NON-ENGLISH SPEECH] of the [NON-ENGLISH SPEECH] The [NON-ENGLISH SPEECH] such a year, [NON-ENGLISH SPEECH] or something even says such a lotioner, something says that [NON-ENGLISH SPEECH] It's not the simple [NON-ENGLISH SPEECH] or something [NON-ENGLISH SPEECH] is a half of the good thing. The [NON-ENGLISH SPEECH] that a Jewish [NON-ENGLISH SPEECH] the [NON-ENGLISH SPEECH] like as a [NON-ENGLISH SPEECH] where it says that a [NON-ENGLISH SPEECH] when he's about to break into someone's home to steal, like it says [NON-ENGLISH SPEECH] the usual way that's understood is like the type of [NON-ENGLISH SPEECH] is that that's like a [NON-ENGLISH SPEECH] like he officially subscribes to the [NON-ENGLISH SPEECH] and [NON-ENGLISH SPEECH] he's being a [NON-ENGLISH SPEECH] right now. And that's certainly true. You're not supposed to be a [NON-ENGLISH SPEECH] but are some of the points, but there is a [NON-ENGLISH SPEECH] so obviously that example is unhealthy and unholy, but the idea of the [NON-ENGLISH SPEECH] whose world of view is such where the [NON-ENGLISH SPEECH] is so, and everything is part of their [NON-ENGLISH SPEECH] plan in world. And I am just a part of that where, again, when that's corrupted, it's [NON-ENGLISH SPEECH] but when it's in a healthy way, then this is a [NON-ENGLISH SPEECH] who even knowing his hystriness and knowing his imperfections and not doing it on purpose, [NON-ENGLISH SPEECH] but knowing his imperfections doesn't take away from his [NON-ENGLISH SPEECH] see, that's the difference, by [NON-ENGLISH SPEECH] the [NON-ENGLISH SPEECH] is only going to be able to be [NON-ENGLISH SPEECH] when he can look in the mirror and say, I am perfect, because any imperfection in the world of its [NON-ENGLISH SPEECH] that means he's disconnected from [NON-ENGLISH SPEECH] and since [NON-ENGLISH SPEECH] and since a person can't trust himself until 120-- so there's always something holding back to its [NON-ENGLISH SPEECH] from being [NON-ENGLISH SPEECH] or he'll have. But like [NON-ENGLISH SPEECH] or is [NON-ENGLISH SPEECH] not [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And so this ending of [NON-ENGLISH SPEECH] is part of what [NON-ENGLISH SPEECH] talking about of a person being [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Experiencing Mitzvahs, [NON-ENGLISH SPEECH] that it's their bunch of them doing Mitzvahs, is not just a momentary thing. That's a [NON-ENGLISH SPEECH] That's a worldview. That's a year. That seeing their [NON-ENGLISH SPEECH] is really in charge. And I'm just a part of his world. And there's nothing I can do to disconnect myself from their [NON-ENGLISH SPEECH] world, because there's nowhere else to go. So it's not like there's this-- again, that's also part of this separation between [NON-ENGLISH SPEECH] and [NON-ENGLISH SPEECH] but [NON-ENGLISH SPEECH] it sounds like there's my jurisdiction. And then there's [NON-ENGLISH SPEECH] jurisdiction, [NON-ENGLISH SPEECH] And so with that in mind, so maybe I can mess myself up to the point of where I'm disconnected from God's jurisdiction. But the whole Indian of the [NON-ENGLISH SPEECH] of this year, whose [NON-ENGLISH SPEECH] he even the domain that the [NON-ENGLISH SPEECH] says is your domain, which is [NON-ENGLISH SPEECH] means [NON-ENGLISH SPEECH] their [NON-ENGLISH SPEECH] domain, even that domain, the [NON-ENGLISH SPEECH] is saying, it's not really my domain. So this is a-- this year, whose [NON-ENGLISH SPEECH] who's doing Mitzvahs and experiencing the [NON-ENGLISH SPEECH] was their [NON-ENGLISH SPEECH] doing it, not [NON-ENGLISH SPEECH] but it is their [NON-ENGLISH SPEECH] doing it. This is a year who's completely forfeiting his own space of [NON-ENGLISH SPEECH] That's what we mentioned last time, that this year's ability to dive in when he feels a mania. He feels that the Mitzvahs didn't accomplish because there's [NON-ENGLISH SPEECH] sort of [NON-ENGLISH SPEECH] So he has room to dive in for them. If he dive in for them, it means their [NON-ENGLISH SPEECH] is being overridden. And then that's not bringing the-- the problem was that they're a [NON-ENGLISH SPEECH] that they're a [NON-ENGLISH SPEECH] cause the menia, know if he's diving for them. That means their [NON-ENGLISH SPEECH] is overriding them. If he's overriding them, then that doesn't fix the problem. The problem is [NON-ENGLISH SPEECH] their choices. If Hashem just stops them from making those choices, then that's not a [NON-ENGLISH SPEECH] to the problem. So the answer was, as we said, the site of this year is that you didn't hear somehow are both true at the same time. There's no [NON-ENGLISH SPEECH] in their [NON-ENGLISH SPEECH] overriding making this year [NON-ENGLISH SPEECH] that's stopping, that's sort of holding back the Mitzvah from accomplishing something. There's nothing wrong. There's nothing at the same. The [NON-ENGLISH SPEECH] can make this year make the right choices. And it's still be that its choice. So that that Indian of you didn't hear of the coming integrated is really what this year is experiencing. Because the one space that a person can say is ours is your Mitzvahs, [NON-ENGLISH SPEECH] and [NON-ENGLISH SPEECH] this year is saying [NON-ENGLISH SPEECH] So his old Indian is like that. So therefore, this year should be like [NON-ENGLISH SPEECH] But there's something that's called [NON-ENGLISH SPEECH] the crookedness of the heart. The crookedness of the heart by [NON-ENGLISH SPEECH] means like this. Maybe that's what it means [NON-ENGLISH SPEECH] so that there's always this concern when you are in the camp of the [NON-ENGLISH SPEECH] and [NON-ENGLISH SPEECH] not the camp of the [NON-ENGLISH SPEECH] There always is the concern of things going haywire, of a person abusing this idea, or a person abusing this idea, of it's like [NON-ENGLISH SPEECH] the example of that, one of the examples of that is [NON-ENGLISH SPEECH] of [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] went up to the parades. And he saw whatever he experienced over there. And he became so movable about what he saw. And when he came down into this world, he was [NON-ENGLISH SPEECH] It's like, what exactly? What's the-- what up there did he see that caused him to be a [NON-ENGLISH SPEECH] like, OK, see, so, so, so, so they could explain that the thing that happened over there is that he saw that, that even our choices is [NON-ENGLISH SPEECH] he saw you didn't [NON-ENGLISH SPEECH] a meld, a [NON-ENGLISH SPEECH] you know, he saw that there, that somehow the jurisdiction that we always take for granted, which is we have [NON-ENGLISH SPEECH] and we have [NON-ENGLISH SPEECH] and our [NON-ENGLISH SPEECH] and our choices, [NON-ENGLISH SPEECH] or [NON-ENGLISH SPEECH] he saw that in [NON-ENGLISH SPEECH] He saw that like, that's like part of the [NON-ENGLISH SPEECH] universe. And, and, and, and, and, and he experienced this Indian that their [NON-ENGLISH SPEECH] is really involved in our [NON-ENGLISH SPEECH] and it's not much of a, and, and, and, and, and when that, when he came down into the world, that confused him to such a degree that he decided in his [NON-ENGLISH SPEECH] and became the following thing, you know what I'm going to do? I'm going to do every other in the book because [NON-ENGLISH SPEECH] and maybe that'll be the biggest [NON-ENGLISH SPEECH] in the world. That's why something says no one could have given him a [NON-ENGLISH SPEECH] you couldn't say anything to him. What are you going to tell him? This is us, sir, exactly. And, and, and, and there's nothing you could have done because either of that, the more something is us, sir, the more mysterious [NON-ENGLISH SPEECH] is taking place because it's, it's a, it's also a [NON-ENGLISH SPEECH] of a [NON-ENGLISH SPEECH] But, and if I'm able to do what it means, there are a bunch of [NON-ENGLISH SPEECH] doing it, it's a [NON-ENGLISH SPEECH] but now that it's such a mysterious [NON-ENGLISH SPEECH] it's momish like the deepest [NON-ENGLISH SPEECH] in the world, it's, it's, it's, it's the deepest [NON-ENGLISH SPEECH] is being revealed, [NON-ENGLISH SPEECH] from its opposite. All these, there's other, there's, there's been other people in Jewish history that sort of had that. So there's a, there's a corruption that can take place when a person is in that mindset of [NON-ENGLISH SPEECH] pure Yishraeli, and that's called the crookedness of the heart, the crookedness of the heart means a lack of Yishraeli. So even the Yishraeli has to make sure that in order for him to truly experience [NON-ENGLISH SPEECH] it's always, it always comes with a echoing of Yishraeli. That's what the plastic is, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] I have the [NON-ENGLISH SPEECH] Yeah, yeah, was it? [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] So it's [NON-ENGLISH SPEECH] Like Big Amar says, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] But [NON-ENGLISH SPEECH] So one of me, I thought you just said, I thought, I thought, [NON-ENGLISH SPEECH] What do you mean, the, the [NON-ENGLISH SPEECH] The answer is [NON-ENGLISH SPEECH] means that in order that the Yishraeli to have [NON-ENGLISH SPEECH] he himself has to connect deeply to the [NON-ENGLISH SPEECH] And the [NON-ENGLISH SPEECH] and the Yishraeli have to be united. In order for the person to be [NON-ENGLISH SPEECH] to a healthy [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Which is this any of even giving up his rishos to the [NON-ENGLISH SPEECH] without that becoming corrupted. Like [NON-ENGLISH SPEECH] like [NON-ENGLISH SPEECH] an extreme, some like that, without being abused. The person always has to sort of speak travel in his, in his Ali, in his ascent to [NON-ENGLISH SPEECH] A person always has to hear in his mind's eye and feel in his heart the echoing of Yerish and mine. And this is the side of what it means of a thunder. As Rnathman's going to explain, the Indian of thunder is the sound of Yerish and Mayim, the voice of Yerish and Mayim echoing in the person's mind. But that's Mamesh where we're going to-- let's see for a few more minutes, you'll see what I mean. So he says like this, again, [NON-ENGLISH SPEECH] what does thunder mean in [NON-ENGLISH SPEECH] So he says, [NON-ENGLISH SPEECH] thunder, [NON-ENGLISH SPEECH] call, right? That's the sound, right? That's what thunder is a sound. But it's a very powerful-- it's an echoing thunderous sound. [NON-ENGLISH SPEECH] He says, the sound of Yerish talking about, let's say, the sound that a person brings out with his davening. Again, these parts, then maybe some we'll see next week. But just to get a bigger, just a sweeping picture of what he's talking about, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] So he says like this, [NON-ENGLISH SPEECH] It says in the zoyer, [NON-ENGLISH SPEECH] for [NON-ENGLISH SPEECH] when a voice comes out and it hits the clouds, the rain clouds, [NON-ENGLISH SPEECH] the sound of thunder is heard to the world. So the Zarka says that the ingredients of thunder is a voice sort of banging into like hitting and becoming increased and through echoing, becoming more and more resounding in clouds. That's what the Zara says. So what does that mean by a person? So he says, [NON-ENGLISH SPEECH] That's thunder. The [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] It comes from the [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] of me is mining, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Right? That's what it means. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] So the voice that initiates this process of thunder is a voice of gavura, a voice of strength. [NON-ENGLISH SPEECH] This voice then hits the rain clouds of a person's life, [NON-ENGLISH SPEECH] which is a person's mind. [NON-ENGLISH SPEECH] which we see in [NON-ENGLISH SPEECH] is connected with rain clouds because the mind drips down ideas into a person. [NON-ENGLISH SPEECH] Like the Zara says, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] The Pasek says that water-- again, [NON-ENGLISH SPEECH] a wellspring of water that drips from Lebanon. That's referring to the mind says the Zara that drips down ideas into the person. So again, these are the ingredients. You have the sound of gavura, the sound of strength, hitting the rain clouds, which means the person's mind. [NON-ENGLISH SPEECH] And when that takes place, when the sound sort of bounces around in the person's mind, creating more and more powerful echoes, [NON-ENGLISH SPEECH] the sound is heard to everyone, [NON-ENGLISH SPEECH] and that's called thunder. [NON-ENGLISH SPEECH] That's the meaning that the sound of your thunder is-- [NON-ENGLISH SPEECH] simply means in the universe, in the world, which is a circle. But it means [NON-ENGLISH SPEECH] but that's also referring to the skull, which is the mind, the skull of the mind. It was the sound reverberating in the mind. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] So when that sound enters into the mind, it bounces around, becomes the sound of thunder. Now, it's already late, so I don't know if I have time to-- OK, you know what? Here, let's go a couple more lines in the [NON-ENGLISH SPEECH] and we'll try to tie it together. [NON-ENGLISH SPEECH] OK, I don't want to get it. It's going to take us to want to break this down. So what's going on over here? What's he talking about? You see what I was struggling with? It's good, you know what I'm saying? He's talking about the sound bouncing off in the mind. So the truth is, in the next piece of [NON-ENGLISH SPEECH] identifies that this sound, the sound of [NON-ENGLISH SPEECH] in the next little paragraph, just to get there, it'll take us a little bit more than two minutes. But [NON-ENGLISH SPEECH] identifies that this strong sound that comes out of a person's mouth, that's the sound of your [NON-ENGLISH SPEECH] that's the sound of your [NON-ENGLISH SPEECH] when you were in the [NON-ENGLISH SPEECH] you know, the sound of your [NON-ENGLISH SPEECH] of classic, your [NON-ENGLISH SPEECH] the world of [NON-ENGLISH SPEECH] And that sound, it's interesting, the person that's holding-- this is a person that's holding by the [NON-ENGLISH SPEECH] already. He's holding by much higher [NON-ENGLISH SPEECH] than what the [NON-ENGLISH SPEECH] was talking about. [NON-ENGLISH SPEECH] talking about a 15-year-old kid whose big Indian is whatever his Indian was. But you're holding by-- you want to be [NON-ENGLISH SPEECH] you're holding by the [NON-ENGLISH SPEECH] But the problem is, but [NON-ENGLISH SPEECH] person can't fall into the mistake of [NON-ENGLISH SPEECH] and [NON-ENGLISH SPEECH] but their [NON-ENGLISH SPEECH] won't allow you into his place of [NON-ENGLISH SPEECH] unless you are an [NON-ENGLISH SPEECH] unless you have that trustworthiness that it won't become abused, just like my [NON-ENGLISH SPEECH] has an [NON-ENGLISH SPEECH] and because of that, he was given all the keys. And he's the mercographer for this. So the avoid it, therefore, is that you have to hold on to that classic good old fashion you're a [NON-ENGLISH SPEECH] but here's the Nakuda. What you hear is the echo of it. And it's not the straight words because it's not a [NON-ENGLISH] you know what I'm saying? You might be beyond those basic levels of your [NON-ENGLISH SPEECH] but your person's mind has to be humble and clear enough to be able to take those words and allow it to echo, allow it to bounce around on the person's mind, to find sort of nuance in it, and to find the depth in it that's not him to that person's [NON-ENGLISH SPEECH] knows that that's, you know, it's a rolling by Safer Devarm, right, where we just entered into the week of Parsh's Devarm. So by the Rabbi Boonan from Shisra, so he used to use the Mosa Seder every day. What was his Mosa Seder? So Rabbi Boonan, his Mosa Seder was a piece of Safer but he would go through it, not just the whole year. We'd go through a piece of Safer Devarm. I'm sorry, Safer Devarm. You'd go through Safer Devarm. Safer Devarm was his Mosa Seder. So the Indian is able to find-- so it means that despite where he was holding, and despite how far down the line he was, he was always able to find in those simple words of Safer Devarm, allow it to echo in the mind where he's able to find depth in it and new ones to find a sustainable, yearish in mind for that person is holding. And when that year takes place, now that straightens the crookedness of the heart. And that allows the heart to feel Bissimcha, where person is always growing. In the language of the McCubolum, this is an Indian of a person creating a Mercova. Why is it called Myse Mercova? It's really late, but my Mosa very, very quickly. OK, maybe I'll bet some. OK, well, I'm going to say this very quickly. That's your next week, we'll explain a little bit more. But very much bakits are Myse Mercova means the person wants to travel to the parades. Like, he wants to go to high places. That's what Myse Mercova was. But you need a vehicle. This means Myse Mercova. You have to create a vehicle to allow yourself to go to places of vegas. What's the vehicle? The vehicle is your Shemine. The vehicle is your Shemine. And on a deeper level, this is what we're talking about. In the cave of the feminine quality, [NON-ENGLISH SPEECH] So it's like the Mercova for the ascent, the vehicle for the ascent, what allows you to experience that aliyah, to that place of vegas, of experiencing simple sashm in the mitzvah, and giving over everything through a banishlum, and saying, [NON-ENGLISH SPEECH] Ironically, the Mercova for that is a holistic, a down-to-earth, yet sophisticated sense of your Shemine. And so that's maybe a possible [NON-ENGLISH SPEECH] I'm not just talking about it, having this thunder, the sound of your Shemine echoing in your mind, and increasing, and becoming more subtle, but yet more powerful at the same time. OK, better Shem, next week, we'll try to be marking more to explain this. OK. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Thank you for watching. [BLANK_AUDIO]