Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Baal Shem Tov - Parshas Matos Maasei
There you go. So this is Parshas, you have at least the second half of it Parshas Masai. So you have all the travelling of polyesterol from the Trion, all the way to the Kastavarti so, and eventually in Sefir you should have become veryesterol. So, in the teaching of a year from the Balshantav, it's from the Dagil Makhnir front, it's quoting the Balshantav. He says, "Like the Shumati, Bishim and Daini, of his Akheni." So I heard from my grandfather, again this is the Tagil Makhnir front talking. So I heard from my grandfather, Balshantav. I tell you Mambes, we know that there was 42 stops along the way from its trion to Arjistro. The Heim, Itzel, Kol Audam, and that's not what we read about it. And it's not only what happened to our ancestors, this is for every single year. "Miyyam Hevoldai, Atchuvai Al Al Alhammai." From the time that they're born, to the time that they get to their tachlis, to their Arjistro, everyone has to go through these 42 steps. Uluvan's person has to realize, "Kumiyyam Haleid of Exasimirachim Imai" that the time that a person is born. "Kumiyyam Hevoldai, Atchuvai Al Alhammai." That's Kol Audam, which is interesting because Chazal described the time of the baby in the womb as if it's like a Gabbalah at a good time. The Jewish people also come home and they want to go back to Mitzram. But when a person is born, they begin their A'vaidah, that's Yitzi's Mitzram. "Brahagat Nesamimas" and then they go from one place to another. "A'ba'al arse chaim l'yelling" until they get to that place of truth, of the Arjistro, of their tachus, of their schlamus. In the previous piece of "A'lshant" they've also pointed out that this is not, you know, sometimes a person. So when a person is being successful, give you a hong, they see themselves going from one place to another. Getting, you know, moving from one mud dragon to the next, it's not hard to connect to. But what if a person feels like they're, you know, they're not progressing. So he quotes over here also, from the Tal of Siyyaka Vyasim. Chaim l'yelling to be shamed by your hear from my master of "A'lshant". Kishal Haleid has been to see how you do it when he went on his personal trip to Arjistro to at least try to get there. We know he was not successful. So it didn't seem to have worked out. Heralay Raba'i, his rabbi, A'lshilani, the nashama of the Na'vi, A'lshilani, who was his rabbi, came to him and showed him, the makkamezah, ha'imurumas, an'esi, a'shay, nice and m'estrel, ba'imid, ba'imas, a'shalim, exactly, we're in the 42 travels. In Kla'estrel, we're, we're, he's holding in his personal traveling as well. The whole n'esti, other rooms with her, and everyone's travel is also found in the Tal. In other words, even though it doesn't seem to be successful, it seems like he wasn't maktsliach. That's also called traveling. What, what, what, what tas seems to be naht, a'hah, ba'imas, it's all part of that. There's no such thing as naht, a'hah. It's always moving from, from its trying to Arjistro. No matter what the physical eyes might see. The kankishinish really has fina when the book, when the book capsized. Wa'ibas was God, wa'al shantu was very disheartened over the fact that it's clear that he's not getting to Arjistro. Wa'raba v'tummo, so it was Rabbi Rehwe Schlinik came back and, and, and was astounded with him. Like, what are you upset about? This is part of your avada. This is part of you getting to your personal schlemens, is by, by, by this experience happening. He, here, like, he's almost in Arjistro, and we are, he's holding now in this traveling towards Arjistro. So even though physically this moment was, was indication of like you're going back to Paul, you know, to Ukraine, but no, it's still part of going to Arjistro. Wa'raba v'tummo, and he was still in Arjistro. 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