Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Lekutei Moharan - Torah 5 #2
Ok, so last week we really just started, it wasn't just really a little bit of a beginning on Terre Hei. So you saw the first paragraph, basically "Vinachim" was introducing us to a person's responsibility to be mistaken the world. That's where "Vinachim" was told. Because I'll say. You can just clap it quickly by the beginning of "Hei, Kitarikal al-Moymer" that a person has to say, that the whole world was created for me. Nimz and therefore, since the whole world was created for me, Kishal al-Nivr-Bishul-Ei. So Terre Hei, Kishal al-Nivr-Bishul-Ei, and Bukolayi's Batikun oilums, that means I always have to be investigating to fix the world. Lamala is discerned by Lam, to fill any hyserenas in the world, to fix the world. L'Aspah, Bhavuram, and specifically to Davin for the world. Then Ramachim want to say that there's two different... through this responsibility. So that means that to fix all the problems in the world, so you have to know whether the problem is before the gazardin, and then you could fix it by the regular mode of Davineng. Or it's already the gazardin, it's already sealed, and then you have to go in a more hidden way, and conceal your Davineng in a maimur. We'll see about that soon. But just to explain a little bit more, this inion of the person's responsibility to fix the world. So we mentioned this last week, is that it's a little bit funny. I don't know, usually when people think of that chazal, that kala mukule, the chuline of her island, world is created for me, that's sort of usually referenced, or usually thought of as like a maimur kizak, if you're feeling down, you're feeling low, so you need a little bit of like, "You know what, I'm going to go get an ice cream today. I'm going to get a little pick me up." Why? Chuline of her island, at the end of the day. And that's good sometimes. You need a little bit, what's the lotion they say nowadays, like self care, right? You okay? A little self care, but Chuline of her island. We're not going to say no, I mean, damn, we'll see maybe you could get an ice cream, but we'll see. We're not going to say Chuline of her island, it's a makhive, the world is created for me, means now I'm responsible to take care of everything. So we mentioned last week, why is that? Why is that? It's just because something's created for me, therefore I'm responsible now. In the example we gave, a son's throwing a party for you, you're right to set up the table and to make sure that the waiters are there, they're like, "Well, it's for care. It's not supposed to be sitting back and enjoying." I'm like, "Well, I'm Chuline, I saw it, you know, I'll say it like this, you know." The guru already says that there are two things that are in every shoes that shall allow them, but the term made it as if it's for a shoesite. Two things that you technically, Opie Dinn, don't own, but things that you own monetarily so you're responsible for, right? So I'm not sure if you're a sure, it's in Babakama, right? So if your ox damages something, you're responsible to pay, because it's your ox, it's in your shoes, you're responsible for that, it's your mom. But the Kumar says there are two things that are in every shoesite show of them, that technically you don't own, but the tire made you as if you do own it. So one of them is Chumitzem Pesach, because Chumitzem Pesach you're not allowed to have any enough from. Frankly, it has the monetary value for you, and therefore it should be like after you shouldn't have any, you know, to own something monetarily means it has to have some deficit value. So Chumitzem Pesach doesn't have a value, so why would you, so the fact that, but if your person has Chumitzem Pesach, it's in a there, why is it in a there, it's not yours. It's Kilo, it's yours. It started off before Pesach, yours, so the tire considers it as if it's yours. That's the example we're not talking about now. The second example, though, is a barber shisarab. Barbers shisarab, I go to the street, I dig a bar, and if someone, you know, an animal, the trips then hurts itself, so I'm responsible to pay, when I'm responsible to pay, it's not mine, it's the street. So that's the turt, the Kumar says, and Bhavakama, that it's not technically, it's not yours, but it's Kilo, it is, so it's shot. So there's other kind of a comma that they explain that the inside of a bar, you don't own it the way you own a carton of milk when you go to the store, you own it because you created it. Anything that you create automatically means it's yours, and you're a chroy for it. A chrys is results in owning something, but a chrys also results in creating something. When you create something, the male, you're a chroy for it, it's an extension of you, the echinnach. Right? So a lot of a hard time to say, like, we're exactly in Tyra, what's the machayev of two machanic children, two machanic ones, where is that, okay, sir, sir, sir, mazim, m, or vamart, lahaza, kiddal, mala katannim, you have some places in hummish where there's a macar of like an Indian of making sure kids go on the straight and narrow, but even those places not going into those cookies, it's still not a hundred percent clear, but one of the basic, you say the sogannach is, well, you produce them, so you're a chroy for them. Something that comes from you, something that you are the macar of, that you are, that something exists through you, then the male, you're a chroy for it. When the gourd says, "Bishvili ne vera ilah," you know, it's a well-known vart from the river of male, right, the gourd says that a bascle came out and said, "Kol wai l'nizain be schwilchannim vin'i." The whole world gets its parnasa, is sustained because of, because of rachnim vin d'aisa, rachnim vin' d'aisa, and rachnim vin' d'aisa himself doesn't need much, just a little, little hirouvin from one week to the next, sort of neck, like rachnim vin d'a vera'mair, you know, it's a famous thing, what does it mean, "Bishvilichannim vin'i," the whole world is sustained because of rachnim vin shwilch, the word "bishvilich" comes the word "bishvilich" through, "bishvilich" is a path. So the "tzad de rachnim vin' d'aisa" is the conduit for which all the pernasa of the world came. That's what means "bishvilichannim vin'i." When a person says, "Bishvilich," it's also a person that has to say, "Bishvili ne vera ilah," it doesn't mean, "Ah, this is my party. This is my highway." How dare you be, you know, "Ah, there is a traffic. It's my highway," right? And everyone's honking and getting into road rage because everyone's saying, "It's their highway." That's not the shock. "Bishvili ne vera ilah" means that the world is created through me. "Bishvili ne vera ilah," my existence, the mitzias of nishmasi shwil, is the macar through which everything exists. And so everything therefore is like a boy. It's, it's, it's, it's, it's, therefore you're right to take care of everything because everything is yours. Everything comes because of you. Everything comes because of you. It's like the makhive of a bar Bish as a robin. It's not, you didn't pay money, it's not like you went to the, to the, to the city, whatever it is, and to buy that particular part of the street. But you, you produced a bar Bish as a robin. If you produced it, that means you're a chroy for it. When a person says, "Bishvili ne vera ilah," my father says, "Bishvili ne vera ilah," it means that the mitzias, that all of mitzias is, all of mitzias is through, all of mitzias comes to be because of the human being. Now that's a very strange thing because, I mean, the order of events, it wasn't like that. First I should have created the world, right? And Adam was all the way at the end. Okay. So the pussik says, "Akhavakad and Saratani," right? That even though physically Adam was the end, Adam was the last one to be created. It's the truth is in Pyrenees, Adam was the very, very beginning. Now, and therefore, Naqman says, "No, if, if, if the macar, if the chroyer is, if the shivil, if the path through which all of mitzias comes to the world is through Nishmas Yisra'al," right? It's through the Shrina, Nishmas Yisra'al. So the manila, that means the Adam is now responsible to take care of everything. It is because of, I mean, Nimlak, where Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al. Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al, Nishmas Yisra'al. That the world was created through the existence of Nishmas Yisra'al. Everything that we, everything that we, you know, that's why every experience a person has is not just a monk, not just a space or a time that you find yourself in. Everything that we experience in space and in time is an emanation of the Nishama. That is something of ourselves that we are meeting. Everything of ourselves that we are meeting. Every place that we meet is a piece of ourselves. That reality of that place, that time, that comes into existence because of us, through us. And so, we may let there's something broken in that particular area. That's an indicate, not only is it, see, it's not only a way we're responsible for it because it came from us, but everything is a piece of us. So, there's something that's broken for us and that's incomplete, that's something that's incomplete in us. The world is a reflection of a human being. Everything, so in other words, let me, I guess, let's break it down, let's break it down piece by piece, step by step. When we say "Bishvili never island," the world is created through our war, "Kha'l Island, Nizan, Bishvili, Hani ibni," everything is sustained because of, through the path of Rukhine and Daisal, in that case. It doesn't just mean Rukhine and Daisal is like a highway and just like the chef comes. It means all Parnassa is an emanation of Nishmās, Rukhine and Daisal, of that generation, in that particular generation. Everything, it's Rukhine and Daisal in Parnassa form. That's what it means Bishvili or Kha'l Island, but it's not just, it doesn't just mean his chos. That is all Parnassa, the world, was an aspect of Rukhine and Daisal, and that's what it was. So if there's anything, and that's true with all of us, legabi, the world that we experience. Everyone has their own little, you know, we all have our own universe, their own, so it's like there's many islands, you know? So every, the island that we exist in, and the time that we exist in, and the experiences that we have is a reflection of who we are. And so that's, therefore, we're responsible for it, both because it wasn't for us, it wouldn't come into the world, so we produced it. But deeper than that, that is us. It is us. And therefore every moment that's, every, everything that's incomplete is a reflection of something completeness within ourselves, and we're trying to be masaka in ourselves, masaka in yourself and masaka in the whole world. That's the responsibility of being masaka in the world because of Bhishul Ali, never island. Now, Ramadan goes on to say that therefore this tikka in that is all encompassing. It can be even before, you know, if a situation is incomplete, you know, if a situation is incomplete, so if it's before the gazardin, whether it's before the gazardin, after the gazardin, it could be mamish like hopeless, it could see mamish hopeless, but you're still ahrei to fix it. Even if, well, that's the point over here, because whatever it is that you see, whatever it is that you experience, that's your bar. That is, that is, that only comes into existence because it's through you, it is you, it is you. Now, let's go a little bit deeper. Not only is this, see, that's what we're going to see in the next, in the next couple paragraphs, is that not only is this vantage point, the makhayev of reality, but the truth is, this is, this is to a certain degree, the takhlas habriya. The purpose of creation itself is to, it's for, it's for everything to, um, to really experience life. See, if everything is vishvili never oil him, if everything is mamish you, then, then on the one hand, there's the makhayev side of things, right, which means like, okay, now if everything is mamish, like this is me, like I'm experiencing myself and the whole world is emanating from me, it's vishvili never oil him through my path, through my nashama, so I'm responsible to fix the world. But it also means that, let's say, once everything is fixed, or even before everything is fixed, but to whatever degree is possible, it means that the ultimate, that, that the, that the, you know what, okay, I'm going to hold off from the next part, let's see it together, we'll see it together. I'm going to let him not do it, I'm not going to get ahead of myself, take a look at paragraph two, okay, so let's continue on. (speaks in foreign language) But I'm not going to say this again, because of my responsibility to missak in the whole world, so now, again, what machman says, and you have to be missak in the world, whether the gazair took place, the gazair didn't take place, you gotta fix things, that's the reality. So, and again, like what machman said, if it's before the gazair then, then you can dove in straight, if it's after the gazair then, then you have to dove in a hidden way, which we'll, which we'll get to, but first of all, it says (speaks in foreign language) How does one know whether the gazair then took place or not? So, how do you know that? How do you know? So, it says they're not like this, like they have mitzis shut away, (speaks in foreign language) through keeping mitzvahs in a particular way, so then a person can know whether the gazair then took place or not. So, in other words, again, there's a situation, you know, let's say there's something a person sees, a person, that's sick or any area of life or any area of the world that's broken, that's not functional, it's not working properly, so Bishbili Nivalam says that I'm a hui, you have to fix it. But in order to fix it, I have to know, was the gazair denaré decree that this thing should be broken or was it not decreed yet? If it's not decreed yet, I could dove in straight. If it was decreed yet, I have to figure out other aces or other ways to dove in a way that's a little bit under the radar. So, how do I know whether the gazair den took place yet? And again, I have to be able to figure that out and I should be able to figure that out because if all of reality is emanating from me, then it's all going to be contained within me, then all the secrets of the universe are within me. I should be able to figure out what's the massive of the world through investigating myself. That's Bishbili Nivalam. So, how do I know? So, what Naqim says, the way to know is by investigating your own mitzvahs. And he says like this, "The davkikish aisan mitzv is simply gidayla kolkach. Achain writes a beshum sqar oilamhaba. Elu writes a shi yazmul aikal sqar wa mitzvahar wa sqar mitzvah sqar wa mitzvahar wa sqar mitzvahar." And then we'll be able to see it inside together. And Naqim says like this, and this is where we mentioned a little bit more of last week, is that there's two ways to do mitzvahs. There's two ways to serve aisan. One way to serve aisan is, "That who am I?" Achakur, it's Ertani. I'm just the human being. That's all I am. Ha? Yeah, Yitzhak Hadmakh, a little insects, came before me. I'm just the human being. And they're going to show him, "Aze dans ji yazr hahah wa sai." That he gives me term, it's just to do. Okay, so I do them, finish. Why do I do them? I'll get scar. I'll get scar. In this world, eventually, I'll get scar. In the next world, it's Gavaldik, Azeelis tikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikikik. Elu kostikyinyanim, albimaseg, I'll get B-O, you know, breet T-S-C, I'll get gashmik all you are is just a creature, happens to be of all the creatures, you're a bunch of the sighted to give you to our emitters. Okay, so then, that's one way to approach to our emitters, that's not Bishvili, never, I don't understand. The other way of Bishvili, never, I don't know, is, is there no one, one second, Bishvili, never, I don't, says that all of reality is me, it means I'm kiviyachal, so what, Bishvili, never, I don't, means that the world is emanating from me, that means that kiviyachal, how does the world emanate from me, the world emanates from ashram, ashram is the Bahrain, and all of a sudden it's happening through me, it means that all of a sudden, like we mentioned last week, is that I am acting as a mercov, I am a chariot for their bonashal, because what does it mean to, I'm creating the world, it's not, I can do anything, so what does the Bishvili, never, I don't, by the bar, Bishvus Arab, I did it, so if we hear what did I do, the answer is, is there a bonashal doing it, so what else, what am I doing, what does the Bishvili mean, I just mentioned before, Bishvili, no one, I'm the one, I'm responsible for everything, because everything is emanating from me, I'm the Bahrain, I'm the Bahrain, their bonashal is the Bahrain, not me, the answer is, no, no, but the merrimid sea of Nishmasi Shrall is an extension of Elikos, an extension of their bonashal, a mercov, a chariot through which their bonashal comes into, comes into reality, everything functions through that, through that path, that's called Nishmasi Shrall. When a person sees themselves as such, then one can actually perceive one's avaita sashram as such, and then one's avaita sashram is not things that I do in order to, you know, to keep a responsibility, to get scar, vahr, vahr, vahr, the very mitzius of Mitzvus then is really kiviyachal just a vehicle through which their bonashal is performing Mitzvus, and what does it mean, their bonashal is performing Mitzvus, who does he have to, you know, cuz also their bonashal puts on film, he has to wake him, he has to rise and he's set to put on film. The answer is, in Penimius, that's how we understand that all Mitzvus are vehicles through which their bonashal is brings himself into reality, and through which their bonashal will create the world. Thayr is stock of the rise of our alma. There's a way of keeping Thayr in Mitzvus, which is vavicina s vishulina veraillah. When a person keeps Thayr in Mitzvus in such a way, where I am just acting as a vehicle through which their bonashal could perform Thayr in Mitzvus, and what does it mean, their bonashal perform Mitzvus, it means their bonashal creating the world. So that means that when a person performs Thayr in Mitzvus in such a way, they are an active participant in the creation of the world, and therefore as we're going to see, Renacham is going to explain, therefore, when a person conducts, performs Thayr in Mitzvus with such a mindset, then you can feel within your Thayr in Mitzvus what's the matz of the world. Because again, the world is created through their energy of alicos, through their bonashal himself, and the way through which their bonashalom creates the world is vishvilchah, is through you, and in what particular, so what are you doing in order to be a good shivil? The answer is Thayr in Mitzvus. When you perform Thayr in Mitzvus, then you are acting as a proper conduit for the rebunashalom to create the world, and therefore if there's anything deficient in the world, you'll be able to sense that in your Mitzvus. So when a person is sensitive and performing Mitzvus, in this way of vishvilchah, with that sense of responsibility, that when I perform, before I perform Mitzvah, that aspect of reality is in shambles. This is the basic premise of Kismari, which is that every moment, every Mitzvah that I do is bringing a tikon to the world. What does it mean to tikon to the world? It means the world before this Mitzvah, whatever aspect of reality I'm being charged to fix, that aspect of reality is broken. It's Thayr in Mitzvah. My job is to be mistocking it, to make it a functional place. How do I do so by keeping to our Mitzvus? I mean, I have such a kayr. The rebunashalom is the bhair. It says in Pasak that in the beginning, everything was Thayr in Mitzvah. When Hashem said, he he are. So God is the one that makes things work. God is, he's the Barikah Alhammam. He's the one that creates all the world. But Bishvili Nivra Alhamm says, "Yeah, yeah. The rebunashal is doing that, but it has to be Bishviliu. It has to be through you. You have to be a makaval. You have to be a partner. It has to be coming, emanating through your existence. And how do I do that? So how do I channel that productive, creating that the light of the rebunashalom, which is creative, and brings things into tikon? How do I channel that by keeping to our Mitzvus? But it's not my to our Mitzvus. It's to our Mitzvus that act as a way through which the rebunashalom can create the world in a perfected state. I mean, every Mitzvah is a vehicle through which the world comes into existence in a proper way. So therefore, I have to be able to sense within my Mitzvus whether the world is good or not. You can feel that. Right. Right. Right. Right. Right. So here. So this is this is the kiddish where you see in Revnachman. And it's a little bit different then. I would say different, but it's a different bakhine than what we find in let's say khabat. So for example, this Indian of being in our cover for the rebunashalom, allowing the rebunashalom to be Bishviliu, never-oilam, one way to perceive it, you know, in many storms, you'll find this is that it's like complete as batless. Like I'm completely nothing. And because of that, I'm just just this field. Yeah, yeah. In the world of Revnachman, the ultimate level of Bital is not through your nothingness. The ultimate level of Bital is through the transformation of your identity. It's not to be shut that you lose your identity that I'm Amish, nothing, and all there is is the bury. No, no, no, no, no. Adraba, you have in existence, you have an identity, but reorient that your identity is their bunashalom's identity. You see, every Mitzvah, a newe ayah, a newe ayah, shammithi. Let me explain. You know, Khazal say, tanyi brings it down also. Khazal say, Hashem, Yvara, Hashem, islami iten, Hashem gives strength to his people, and in always elitaira, strength means the taira. When a person does a mitzvah, you have to be a something to do a mitzvah, right? I mean, like, you have to physically do something. That's an accomplishment. Creating a world that that's the world is something. And if we're saying the shavilina vera'i'lam, that it's coming through you by, according to, in the world of Ravnachman, that's not coming because of a lack of your something. And it's Adraba, your mamish is something, but your identity is their bunashals give you a whole identity. So what we're going to see, Ravnachman's about to tell us is like this. I mean, I'll explain. Ravnachman says, what part of the mitzvah can you pick up on how the matsvah of the world is? If a person does a mitzvah, lamachal, and he's holding by this madraga of the shavilina vera'i'lam, right? And there's something missing in the semhushal mitzvah. It means there's something broken in the world. Because the semhushal mitzvah, so what is the semhushal mitzv? He says, because again, what is a mitzvah? The mitzvah is, the rabbanish lalam creating the world through you. And the semhushal mitzvah that a person should feel, that that is, what a person should be feeling, is Yismachra shambamasav is the semhushal of their bunashalam in creation, of everything working functional, and then properly and the shlamas. When a person does a mitzvah, that results in a world. Semhushal mitzvah means a shlamas thikah world. If there's something missing in your semhushalam mitzvah, it means that there's a world, but it's not bishlamas. And that will tell you whether the reality needs fixing, doesn't need fixing, as we'll see, whether it's before the gzardin, after the gzardin. But the litmus cast is semhushal mitzvah. Now that's such an amazing thing, because semhushal mitzvah is a very somethingness feeling. Semhush is like that excitement, that sense of being, and I'm not going to say that that's daftkah, the key to feel, you know, to sort of have your finger on the pulse of reality, like what's the mats of like, is dependent on your feeling of semhushal mitzvah. It's because the ultimate level of connection to how the kuz, by our nachmin, is not to be nothing. It's that your somethingness, is their bunashalam somethingness. When you look in the mirror, you see a helek-elek-elek-elek-e-kal-mamish. And because of that, everything that you feel is the feeling of the helek-elek-elek-elek-e-kal-mamish. And it's significant because of that. And so the world, this is again, this is the model there of nachmin's painting for us, which is that our responsibility is to kriyachal experience reality as the byre. It's not just to be the byre, and to create the world with the rabbunashalam, the shiviliin' never island. And the way, and I can't do that on my own. I do that with the rabbunashalam, but it's not just, I'm not just a passive vehicle for that. If I'm just a passive vehicle, then there's no way for me to feel through my sim... I don't know. Whatever's happening is just happening through me. But it's something that's happening through you. Your consciousness is the rabbunashalam's consciousness. Your helek-elek-elek-elek-elek-e-mamamish. The world is being created through you, through your avojdas, the world is being created. And because of that, the world is... And there's two levels to the world being created. There's a world existing, and the world is getting beshleimous. And both of them are your responsibility, because you're not just a passive participant in this world. Adarabha, things are happening through you. So how do you become kriyachal and extension of asham in terms of creating the world, keeping to our senses? How do you become a participant in... with the rabbunashal, a part of the rabbunashal, to bring the world to a state of shleimous through simkishalamish. And if you're doing everything you can, and you still don't experience that simkishalamizwa, that's an indication of this exardin. There's exardin on the world that is stopping the shleimous from happening, and then mainly you have to figure out a different way how to be kind of it. But everything is self-contained in your avojdas asham, in your tairang mitzvas, and in your experience of tairang mitzvas, all of reality is contained within that. It's all bishvil chaneverah ulam. The world is created through you. You are a microcosm of reality. Your mitzvas produce the world, and your simkishal mitzvas is the canary in the what's it called, in the coal mine, to determine whether the world is beshleimous or not. Because again, the highest level of of of of bit or by of nahrman is not to be nothing, just to be passive. It's an anadrahba that my somethingness, my consciousness, my identity, my, my, my zir has become musukah, has become clarified to such a degree that I can say about myself, kiviyachal that's bishvil jineverah ulam. And so, and and and and because of that, everything that I do is kiviyachal is kiviyachal. A way through which their banishlam is is barikah ulam. That's my simkah, that's the murkah, that's right, that's how they figured out, well, they did it even backwards, right, because they figured out what need, when you offer the paper, which indicates more bit or the gun really not. So that's that's a first, yeah, like we spoke about this once before that, you know, a person has to go through, first you start off as as as a yesh, but it's like, you know, then you have to go to ayin and then once you get to ayin, then you can return, then you could recapture a yeshamiti, a real somethingness. Raghun is that Indian of yeshamiti, well the physical of nahrman, that to be able to to to be sensitive to yourself and to and to see your experiences into our mitzvahs as a as an indicator of what's going on in the world, that's not saying that you're nothing, that's saying that's mamishah, your banishlam is functioning through you, let's let's see together just for a few minutes and become hopefully to become clear. So again, let's let's razr again. Awe leikah didn't ben qadim, qadim, guzzardin, ben lachlic, guzzardin, how does one know whether the matzah of the world is guzzardin or not, aye deha mizah shana wa isam, through the mitzvah that we perform, you qadim al qadim al wa nachdu lei, de ben qadim, guzzardin, lachic, guzzardin, you could be able to discern whether the world that you are responsible in creating, whether that lack of shlamas is guzzardin, it's already after the guzzardin or before, and how and how and what type of avoid the sashm of and keeping tahr mitzvahs allows you to use your mitzvahs as such a way. If a person is keeping tahr mitzvahs because they want some sashr, it means you're not seeing yourself as the boyre, you're not seeing your mitzvahs as my subracious, you're seeing your mitzvahs as just something that you do because you're a creature of creatures and you're doing it because you have responsibility from the boyre, but you're macabre, Elle who writes rather, and then your mitzvahs are not going to be, those mitzvahs are not perceived as a conduit of creation, they're just the responsibility of a creation of a creation himself, rather in order for your mitzvahs to be the litmus test and to be the indicator of what the motsvah of the world is, and all this, that the world is being created from your mitzvahs, the avoid the sashm has to be, Elle who writes a shiyazman like this, all you're interested in is mitzvahs themselves, because mitzvahs themselves are the tahrless of your avoid the, not to get reward, but this inion of creation, you have to think about it, what is there a banish woman interested in? If you think about it, the entire, our entire, all that's revealed to us about the boyre in terms of what he wants is that he wants to create, like that's all he wants, right, so when a person, there's not just telling us, when a person is entering into that maithen of kiviyachal, the maithen of the byre, of being, of reorienting oneself to see oneself as just an extension of the lekos, then all you're interested in is what is that the world should exist, that's all you're interested in, not what you get from the world, but to be, to be part of that process of being a byre, just like the rebunishalm himself, we have no hassug at all of what the rebunishalm gets of this, all we know about the rebunishalm is that he wants to create, so when a person performs to our mitzvahs about what you're trying to get from it, then that's, then that's not being a byre, but if a person performs to our mitzvahs because you want to create and you want the opportunity to create more, and you will just want to fix the world through your term mitzvahs, that's a byre to kiviyachal, that's a maithen of the rebunishalm kiviyachal, it's like that's all the rebunishalm is interested in too, as far as, you know, that was, that's been revealed to us, so when a person performs to our mitzvahs in terms of what you get out of it, then your mitzvahs are not acting, then you're not in that, you're not, you're not, you're not becoming a bishvili never island, but when the term mitzvahs is done in such a way where it's just about creating a teak and for the world, and just, and, and, and the scry that you could possibly imagine is the fact that the world exists, that's the scryer, that's the scryer, the scryer is that I just did a mitzvah, like that's the scryer, that's a byre to kiviyachal, and then your mitzvahs can then be an indicator of what the matzah of the world is, if you feel the simkra shabai, it means the world is good, if you don't feel a simkra shabai, it means that there's something going on in sha'man and there's something wrong, as vernaachman says, and he says like this, is that sha'man and this is the difference between, I don't know if we'll have time to, I will, we'll just start a little bit, this is the difference between Maisha Abainu and the other Naveem, so he's gonna, he'll explain, we'll see, we'll see, I guess, position next time, but the, the, the navi is a perfect example of this, what's a navi, anavi is just a conduit, right, bishvili never, if there's ever a, a job description of bishvili never, oh, lums to navi, the navi is just a mouthpiece, he's just a, he's a conduit for the vernaishlum, for the vernaishlum's devara sha'man, but there's two different madregas of Naveem, there's Maisha Abainu and there's everyone else, and now what it's about to tell us is that when you translate this in a vaita sasham, Maisha Abainu's navua is a navua of za'ad over, this is it, what does it mean in a vaita sasham za'ad over, and if it is a za'ad over means, all I'm interested is in this mitzvah right now, like that's all, and it's self-contained, it's, it's, it's, it's purposeful and it has its purpose, it's self-contained, the tacos of this mitzvah is this mitzvah, because what is the vernaishlum interested in when he's, when, when the vernaishlum said vaihi are, or tachi are, it's what's he trying to do, the taco, like, the vernaishlum wants create, want, the vernaishlum, you know, it was time might, when the pussik, let's think about that for a second, by creation, right, every single day I shall create something, then the pussik says, and I shall saw it, it was good, what do you know, what do you have to say that for, what Hashem wasn't sure, was it going to come out like that, so yet like he'd bake something, the oven, he has to stick the thing, you know, a little toothpick inside, whatever it is to see, I was saying, you know, it's okay, it's taco finished, what does that mean, the answer is when the pussik says that Hashem saw that it was good, that's, that's telling you, they're like, yeah, the world is gonna, it's gonna, listen, the world is incomplete yet, and, but it's telling you that the taco is existence, taco is for things to exist, that's a taco, that's the taco, the vernaishlum is interested in things existing, so when a person is, is, is in that by-ray mindset of the shulina of vernaishlum, then that's what you're interested in is also, what is that, that the world should be, it should exist, in a shlamis stick away, that's through your term mitzvah, it's a ha'dover, not because of anything else, it's a, it's a virala kimki toit, because he created it and that, and that itself is, is its own reward, shlamis mitzvah, but then there's other nidim, other nidim is kaya marshah, like this kaya marshah, kaya marshah means, yeah, lemisa, I, I'm, I'm interested in something else coming to me, in this world, in the next world, it's also good, but it's not za'dover, za'dover means to serve their varnish from such a way, where my toklas is, this thing itself, just to end with this, but that, that, that, that's what you have to understand that this is not just a way of keeping term mitzvah, this is an entire way of thinking of reality, if, if a person's in a, in this mindset of, of by-ray, of the shulina of vernaishlum, then, then existing is purposeful, existing is something, the toklas is not what I get out of my existence, but existence is already fa'yar le kim kitayv, and shamis so it was good, it was good, it's good for things to exist, and the, the, the, no, let's understand, I mean, the, it just, mamish, just to confuse it for the last minute, but what I, this, this ties back to what I spoke about last week, which is the depth of existence itself, atcilos, as we spoke about last week, right, that there's different ways to see reality and the purpose of, of reality, what, why, why do we need to exist, like, what is the toklas of it, like, Hashem is interested in things existing, why? So, so, okay, so so I'm saying, so so I'm saying, because Hashem wants there to be a, a space in which we can know about him, okay, atcilos de kinyonim, or the ravada shum is a spay, that wants a space in order to which he could be, he could do good things for us, let's bring it sia, sia, but that's not the amig of what we're talking about. The amig of, of the maitre means that existence itself is atcilos, because the ultimate atcilos is not about Hashem, the ultimate atcilos is not a space which Hashem can give lollipops, the ultimate atcilos is that the ravada shum's existence should be, should exist, that the ravada shum's existence should be experienced, and that, and that reflects itself in seeing the world as an extension of the ravada shum's existence, and Hashem existing is atach wes, not what I get from God's existence, but the ravada shum is existence, and when a person sees oneself as an extension of illicos, and the world as an extension of you, that means that everything is really just an extension of God's existence, and that's perfect by itself, that's what you're looking for, you're looking for something real, and something solid, a true, bona fide existence, and that, that, that, the very takles of, of a vedis ashem is to be able to say, I truly, truly exist, and I am involved in making everything else exist. Okay, well, better shum will be marked in this a little bit more next time, but this is the responsibility we have. Okay, just go ahead.