Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
The three weeks - becoming baalei teshuva #3
OK, so first I'll make sure I have to show more about for sponsoring the breakfast this morning. And then I'll make sure I have to show more about for sponsoring the breakfast this morning. All right, so where are we holding over here? So I guess the final part of the series that we started a few weeks ago, a couple weeks ago. On the Indian of the Dalit Seimas, the four fast days leading up, and obviously, you know, we centered around Hormbe Samig, the Shruti Shruti Shruti above. So let's hazard for a couple minutes of these sites that we established the past couple weeks, and from there, we'll see. OK, so, I guess I'll just cut to the chase to explain exactly sort of what we established. How we got there is an aricha, so that's going to, you know, you have to listen back to those two Shruti Shruti Shruti, how we got to this place. But what we established is the following aside, that according to the Ramban, the Indian of the Dalit Seimas, the Indian of the fast days, is in order to, is in order to, within one's personal aveda, to get to, to awaken within oneself, the bhakrina, the nakrina, the nakrudad, mashihehbandavid. That's what we explained. That's really what the fast days are about. Now, we explained that that Indian of mashihehbandavid, in the world, in the Shruti the Ramban, means the moment of when even the nations of the world are placed under the control of the Jewish people. And those nations, which until this point were opposing aveda sashm, and opposing elukos in the world, actually now come on board and under the auspices of the Jewish people, like the Ramban describes in a few places in Mishnah and Tyra, the mashihehbandavid comes, this kulom yavt the mashihehbandavid, all the nations of the world. Instead of opposing elukos, quite the opposite, they actually support aveda sashm and partake in their level and aveda sashm. So mashihehbandavid means that transitional moment of where the opposition stops being an opposition, but actually becomes a helpmate. That's really what mashihehbandavid means. Now we explain that the meaning of that in the Nefesh is what the Ramban describes as "Darkyechuva", the ways of chuva, the mindset, the mentality of about chuva. Not chuva, not the particularities of chuva, the details of chuva, but darkyechuva. And we explain that according to the Ramban, "Darkyechuva" is this innya mashihehbandavid in the Nefesh. It's by recognizing that all the powers that have been until now unleashed and harnessed by the aedzara in opposition to the aedzatayv. The darkyechuva means a person realizing that those kaihas are not foreign entities that need to be destroyed, but they could actually be used by the aedzatayv and they could become and they result in a person who is serving ashm in the language that we saw from the aedzatayv and the darkyechuva. With great intensity and that heightened intensity actually comes from the fire the aedzara, that's where it comes from. And so this innya mashihehbandavid globally, which means the nations of the world are entering under the canopy of the dominion of the Jewish people. And moving from enemy to friend in aedzatsham, shaykhbandavid in the world, in the Nefesh, that means a person being zaikr to realize that his own aedzara doesn't necessarily, the energy released, the kaihas, the aedzara. You know, it doesn't necessarily have to be an enemy, it can be used in aedzatsham to enhance aedzatsham. That's mashihehbandavid, that's davina melkhim, the soul, that's what we established. And we explained how the anion of the fast days revolve under the vesamigdosh is, again, as the Ramas said, is a moment, is a time when we're trying to longing for redemption. But what level of redemption the Ramban is the horn vesam, is the fast days sort of, you know, trying to connect to, is mashihehbandavid, like this ultimate level. And therefore in the Nefesh, the experience therefore is, is that the fast days result in the person discovering and becoming the baltzhuva, the dark etzhuva. And that's the Ramam said in the beginning, in Hilchistaines, where he talks about the fast days, he says, that the fast days of commemorating the vesamigdosh, the taqlas of them are l'Oirehla vavas to awaken the hearts. Leftoir, dark etzhuva, and to open up this inn, and it's called dark etzhuva, which is the anion of mashihehbandavid, which is the anion of the nations of the world becoming subdued under the dominion of the calistro, the enemies becoming the friend. And that's the picture that we painted last time. Now, just to show you this in Halocha, and maybe to explain something that in Halocha is a little bit of a catch, but with Penemius, it actually becomes Mamish Maruva, very, very clear. So if you take a look at Marimak, Marimak in number one, there's a taisheh, misechs, magila, lamanal, from the base. I referenced a part of this taisheh, this last night by shalshudas. So we know that the time that we're in the haftaris that we have, right, we have the tusseh, the paranusa, the three negative haftaris, the past three haftaris, and then we have the haftaris of Shabbat shuva. So usually in pastas, we think that these are two separate things. There's one set of haftaris, which is three negative, seven comfort. That's obviously revolving on a petition above. And then there's something that's called the haftaris of Shabbat shuva. That's not because of tusseh above, that's because it's about to be in kippur. But the truth is, in the source, it's not like that. Shabbat shuva is not really because of him kippur. It's following up from tusseh above. Take a look at Marimak in number one. As I mentioned by shalshudas, these haftaris are not mentioned in bawli. Bawli does not make any record any mention of such haftaris like this. It's all from a measure. There's a taisheh, misechs, magila records this in lamanal, from the base. So the taisheh brings down a aromatic. He says it's al-piyap siktah. It's based on the siktah, on the marriage. Leimart, gimmo de parinusa to say three negative haftaris kaitan tish above. And then he goes on to say what they are. Ubaasheh tish above, and then after tish above, shev de nhamtah, to say seven haftaris of comfort. Vitarti titti uftah, and two haftaris of shuva. And he's quoting the siktah over here. So the siktah makes the point that the state of haftaris is three negative, seven of comfort, and two of chuva. Now what's two of chuva? We think one, shaabeshuva. But the siktah actually says the siktah, two of chuva, and he brings it down. He says what's, so the three negative we have. The seven positive of nachama, that's also from nachamu, all the way on. What are the two chuva haftaris? So taisheh says, dear shu, vitzam gidalia, right? Vitzam gidalia is after Ashashana, right? So tais afterana, that's dear shaabimatsu, that's chuva. So that's the first haftaris of chuva. The shuva, the shaabeshu of nyamucupuram, and then the haftaris of shaabeshuva, the shaabeshuva, the shaabeshuva, shaabeshuva foryamkippur. Now again, like I said, the siktah is associating these haftaris of chuva, not with just the fact that it's beforeyamkippur. It's a hamshach of tlaas of the parinusa, and shivad in a khamtah, that leads into haftaris of chuva. Now right away, that fits exactly what we were talking about in the rambam, is that the purpose of these, of the whole innya fast days, which is, the innya of tishabhag, is lo'aira lo'vavas, lefthai dakke chuva. So as a combination of a vaid of tishabhag, you have shaabeshuva. It happens to be it's also foryamkippur, which obviously that makes sense in the calendar too. You go from thamazav, intel and tishri, and so on. But the innya of chuva is not just like, okay, somehow we sort of shift gears from tishabhag oriented time to now like L and chuva. No, that's the hamshah. The chuva that we're zaipa to after this tkufa of thamazanav is the chuva of darke chuva of mshirbandov, of taking the itzahara and turning it, and using that energy to serve Hashem even stronger, that's bhikliyossa, that's mshirbandov, of taking the enemy and turning it into a friend. The chuva is the combination of a vaid of tishabhag. But more than that, tishabhag is like this. Yokishay, shaabhag is banyamkippur, masokis. So tishabhag is like this, in a regular year, regular in that, you know, most years, so you have some gedalia, which is, let's say, during the week, whatever it is. And so then you have, again, raschana, then you have some gedalia, right, during the week, and then you have haftar of dirschu on some gedalia. And then that shaabhag is the shaabhag is the shaabhag is the shaabhag. The shaabhag is what happens when you have a, what's your name called, when you have a shaabhag is in between, he explains. Yokishay, shaabhag is banyamkippur, masokis. Let's say you have a shaabhag is between them kippur and sukis. So, so he says like this, when you have a shaabhag is between yumkippur and sukis, so now us have a dirschu, the shaabhag is shaabhag is shaabhag is banyamkippur. So then what you have to do is like this. You have to have dirschu as the, as the haftar of shaabhag is before yumkippur. If you have a shaabhag is in between, so then we have to fill that with a haftar. What's going to be the haftar for that shaabhag is. So, the haftar for that shaabhag is like this. We're going to do the following thing. The shaabhag is before yumkippur, we're not going to do shaabhag is before yumkippur. We're going to do a dirschu. The shaabhag is before yumkippur and then the shaabhag is before sukis will be shaabhag. The shaabhag is before yumkippur. We're not going to do shaabhag. Shaabhag is before yumkippur, we're going to do a dirschu. We don't hold like this. The shaabhag is before yumkippur will be dirschu. Then the shaabhag is before sukis will be shaabhag. The shaabhag is before yumkippur. The shaabhag is before yumkippur. The shaabhag is before yumkippur. The shaabhag is before yumkippur. The shaabhag is before yumkippur. The shaabhag is before yumkippur. The shaabhag is before yumkippur. The shaabhag is before yumkippur. The shaabhag is before yumkippur. 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But of all exercises to bring out that sensitivity to gollas and to pave the way for that redemptive experience of m'shaykhbandavir which is darke achuvu, which is sakkhulu. Why with fasting darke? Okay, so to explain this, we have to sort of again go back to the model of m'shaykhbandavir. The model of m'shaykhbandavir in the world and then see how that applies to the new fish. The Ramban in, I mentioned this again, it goes back to what I spoke about by Gimmotamas by the Fabrianian. That in the Ramban, the Ramban says that that transitional, the moment of transition from m'shaykhbandavir to m'shaykhbandavir where all the nations of the world become subdued under us. That's called mahamaskagumaga. Mahamaskagumaga is the moment of when the nation, when the, you know, a representation of the 17 nations of the world called Gaig, the king of mahag, comes to attack the Jewish people. And that's the moment, and there's only to worry about, because we win. But that's the moment of when the nations of the world are taqas of dude under us. So mahamaskagumaga is the moment of when there's the appearance of m'shaykhbandavir. and this this Indian takes place. Now the Ramam says that in order to prepare for m'shirbandah, for m'shirbandah, which is the emergence of m'shirbandah, the Ramam says there are Bhanisham sends Eliyoh Anavi and that's uh, Hine Nahi Shlech-lacham and Eliyoh Anavi, the Haysh-lachal-Wazal-Bhanav-lacham, the spirit of Eliyoh Anavi comes into the world in order, the Ramamah's languages, Lahajan, Essistro, Uliyashar, Libon, to prepare the Jewish people to straighten the hearts in order for us to be za'cha to this revelation of m'shirbandah, which is with m'shirbandah, so therefore. Just like as in the uh, the historical model, you have m'shirbandah, which is the victory of m'shirbandah, and leading to that, is the hakhana for that, the preparing the Jewish people for that experience is Eliyoh Anavi, so so too in the soul, the experience of dhar kyachuvah, which is the scufa of Elle and Tishre and so on, right, which is also the enemy becoming the friend, the it's the harbor becoming the friend, the hakhana for that, which parallels the emergence of Eliyoh Anavi is the height of the fast days, right, that's what I'm saying, the fast days of Tishre and so on is leading to dhar kyachuvah, just like Eliyoh Anavi is m'shirbandah, and Essistro prepares the Jewish people for m'shirbandah, which is the emergence of m'shirbandah. So therefore, to understand and to appreciate why it's atk with fasting, we have to appreciate why on a larger scale it's Eliyoh Anavi that prepares us for m'shirbandah, the fast days prepare us for dhar kyachuvah, so that's the parallel, you follow, that's the idea, okay, I'll assume that that's a yes, so dhar kyachuvah, that's it, so in order, that's what we're going to try to figure out, so let's spend a few minutes, it's very very late, but a few minutes to understand why, what's this in of Eliyoh Anavi dhar kyachuvah coming to prepare the Jewish people for m'shirbandah, and whatever that means on a larger scale, that's what's going on in the Nefesh by fasting to prepare us on a personal level for our m'shirbandah, which is dhar kyachuvah, okay, so let's see what this is like. So take a look at Marmukk in number two, this is from, say for Makhshava's kyachuvah kyachuvah, so in one of his form, Makhshava's kyachuvah, it's on page 68-70, so this is like not, obviously not everything that he wrote in those two pages, but, you know, the kids are. So Rizalik over here is talking about the end of Makhhamma's kyachuvah, he's not talking about our sogia fasting and so on, but you'll see, you'll see how it's related, so I think, so he's talking about the end of Gagum Maggag, again the emergence of a shirbandah of it, and why Ellea Na'vi is the Haqana for that. So, this is how Harab-Sawik das, this is like this, Vishamati, I heard, which is always from the Isbith Sir, he says I heard from the Isbith Sir, the Nila's Gag, the word Gag, which means the word Gagum Maggag, obviously is kind of the word Gag, which is the roof. Why is, that's a funny word for someone's name, like, let's show it, why is this the name related to the word roof? So he says, the Shmanati, the Mihl's Gag, Hara-Sawik, Al-Hagayva, the Haqayas, Gag means Gagva, it means yeshish, that's the roof is, right, roof is whatever you are, however tall you are, the roof is above your head. So the roof always represents that which is, at least what feels superior to you and bigger than you in a sense of height, that's what Gagayva Niesh is, a sense of ego. That's why this person is called Gag, the King of Maggag, it's all, it's because of his Gagva, that's why he's coming to attack the Jewish people, like the Haqayas, that's what he heard from the Isbith Sir. Now, Rtsawik then takes that idea and develops it further, he says like this, the Aduah, the Gaius, who are Shoshakomina, we know that Gaius, it's not a coincidence, it's another, the Isbith's are identified for us, that the Aikr Kleepa, that the Jewish people are faced with at the end of time, which is Gagva or Maggag, that we have to subdue, is Gagva, is yasus, that sense of ego. Now, Rtsawik says that you do what the Gaius was, Shoshakomina, that's not a coincidence, because the truth is the root of all rah is a sense of ego in Yashis, that's the, you know, once there is an eye, then the next word is want, that's the idea, if there's no eye, then there's no want either, like there's no When you take the Asahara, and you boil it down to its most basic essence, you peel away all the layers of this tithe and this, what it is in its core is the statement of, like Azar says, I'm not Amlai, I want to be king, that's what it is in its core. And then what is my Amlai, says Amlai, says Kothai, that is Amlai, that's called Loshanhara, but in its root, it's because I want to be king, that's what it is in its core, and therefore the whole Amlaihara of Galas, as Rtsawik is about to explain, the Jewish people are dealing with like symptoms, you know, we're dealing with this Amlaihas and this enemy and this thing, but at the end of the day, by that moment of the ultimate victory over the Itzahara and Adarabah, the conversion of that which is unholy to holy. Then you've got to get to the point, and the kudapnimis of all of it was that sense of Gawyik umaga, that sense of Yayshis. So he says, the Gaiuswashashar shall call me in Iraq, I was the root of all of all evil. The Itzal, the Itzalna fosh is Distro. Now he says like this, "By Klaw, Yistro, aimbaim shumbra ba Exam." The Jewish people are ba Exam, not evil, Chasoshanh, there's no rah really within us. Raka komitsar a kleepa sevevos la pre. All of our problems is like, it's like a shell surrounding the fruit. It's a hitzaines, we have problems. But in terms of our essence, it's all hitzaines, the good things. Like the Thorns that surround the rose, Chik nessis Israel. Visharisharad de Gaius, Gomke ain ain a baimbaim ba Exam. So he says it was something just as evil, but Etsim does not strike by the Jewish people. So even the root of evil, which is Gaius, is also not really Sha'yapayyas. The nature of the Jewish Nishamma is not to be egocentric. The word 'a' is not really something that the Nishamma feels comfortable using. It's not the sprak of Nishmansi Israel. The Itzalna Yistro, Shroshanmimakkamakkadusha, by Yidun, where our root is in holiness. Even when we fall into Gaius, which is the root of all problems, Ikaragayya shalam, huitsadakadusha, really our only association with Gaiva is when it's coming from holiness. Because even in Kedusha, one has to have a sense of self. For Ygud-Aqayya sham to accomplish something, you have to believe in yourself. So there is a need for that ego. That's why when Mashiach and David comes, and the nations of the world are under our jurisdiction, and the fire of Kedusha is fueled by that strength of the Itzara, then that ego, which is the root of the nations of the world, is going to be used by Kedusha. Because in order to accomplish things, in order to even do Chuva, that's what Chuva is an ironic thing. I mean, we'll get there when it gets to that time of the year, but Chuva is ironic because in order to do Chuva, it's like sort of acknowledging one's shortcomings, and it's a humbling experience. But in order to do it, you have to, but at the same time, it's taking the reigns of your life. I mean, you're taking control. So it's like this ironic thing where you have to sort of be in control and believe in your strength, but coming from a place of humility. So Chuva itself is really this inion of taking the nations of the world and using it, Kedusha. And that's what the Jewish people ultimately are about, and that's what's going to be with Mashiach and David. But he says it's solid, but in order for that to happen, then we have to... Then Cesar Tzubek, we have to... Just like by Gagum Maggig, we're dealing with the root of the problem. So as a preparation for that, we have to face our own particular... What is the root of the problem by the Jewish people? See, the root of the problem conceptually in evil is Giva. But Giva is not really Shaikhtas, the father in here. But somehow we get caught up in negative things. So what's the root of evil by Nishmashi Siroh? By us identifying the root of Nishmashi Siroh's problems, we'll be able to then tackle by Gagum Maggig and the root of the nations of the world's problems. You have to take care of... Chuva Tzubek, take care of yourself first. When you're healthy and well, then you can deal with people that are sick. And you have to identify that. That's what the root of a Jewish is. Again, the root of the Umas' is just straight up pure ego. That's what it is. So what's our union? So he says like this. So the root of our problem, you have to look back at the original Chaita Vetsadas. See, the Chaita Vetsadas, it's interesting. What the Nachsh was offering is not really what Adam and Hava fell for. What was the Nachsh offering? What was the opportunity he was presenting? The Teiroi said she saw the tree that was delicious and looked good, Tiva. And that was the Pesach. See, the actual... The core of the rottenness of the Yetsadas was the Gail Vetsadas. But the Gail Vetsadas is not appealing to Neshmasi Stroh because we're a lamellar, we're a sheep and it's not our union. But what is appealing to us is Tiva because Neshmasi Stroh is created with a very deep sense of need to bask in the glow of Hashem, Lysana Galashem. So Tiva is something that we very much appreciate. And that's the Chasashon. That could be like sort of the Pesach into that universe of the Yetsadas. And when Chasashon, the Jewish person, falls into that hole, right, then eventually the person can become so warped where they talk and think like the nations of the world. But in its root, the Indian of Gaiva is not a Jewish problem. The Indian of Gaiva is a result of the Jewish person falling for Tivas. And then Mimele, you get all wrapped up in it and eventually you become so disassociated with the natural instinct of a Jew to the point where then the person is like thinking like a god, you can just see Aschus and Gaiva. But it's not where it starts from. See, Ratsalik explains. Vassata say Yetulam, the seduction of the Yetsara, Bhamitsara Tiva, was coming because of Tiva. The Dvras del Haibas, Skhals, Sharshas, Satsas and Maysus Arishan, which was the beginning, the first seduction that took place with Adam and Kravin, so with the Nakhsh, the Puyo, Bakhilah says it does. The Puyo was with eating, which is the name of Tiva, who Mashiachiazza la Puyo. Once that activity of Makhalah sasuris, of non-coacher food, of eating Sholai bikdusha, of eating when it's unholy, which is the gateway, drug, so to speak. It's the Pesach, into that world of the Nakhsh. So the Pesach, of that world of the Nakhsh, was unhealthy eating, which is the name of Tiva. Then Yetulam, Kravi, Spashtos, Likon is Gamalah Kaibdush, Nishmasi Surah. Then once that poison is there, so that now it can develop to the point of where the person, at least, then, you know, seems to fall for the ikr, which is the Gaiva itself. This is sasuris Surah. This person is surrounded by rishis by evil, to the point of where the person associates with it. Mashiachiazza la Puyo. The root of the Indian, of the Nakhsh, was not the Puyo. The actual sin was an Indian of Tiva, which is specifically with eating. But the root of it was the Isham Kalakim of Gaiva. But the root is not something that would appeal to the Nakhsh. So the Nakhsh, what he did was, what he appealed. The way he appealed to Adam and Krava was with sort of the tail end of the experience, which is the Tiva's Achila. But once they were caught, you know, like the fish's caught with that, then you reel them in, and then eventually get to the real problem, which is the Isham Kalakim. And so, as I'll say that eventually, Adam and Rish were cut for bacon. That means in his mandregan. That's only as a result of him eating of that Tiva like that. And he goes on to say like this. The root, the potential root, Shahevila Puyo, which led to the activity of eating unholy. But the Isham Kalakim, which is the seduction of being like God, should use it to avoid the Zara, which is like avoid the Zara and idolatry and a rejection, you know, with your ego. Loyate Zala Puyo, but in Rishan. That's not something that really emerged in other Rishan's life. That wasn't his end. That was never appealing to him. Shahevila Puyo, the root of all the Jewish souls, that's not our problem. The root, see, you have like two sides of the Itzadaz, right? You have like its core essence, which is the Isham Kalakim being like God, which is ego. And then you have its packaging, which is in Tiva. The packaging is really the only thing that's appealing to Nishman Sistro. But once Nishman Sistro consumed it, then even though the core was not expressed in Nishman Sistro, but because we are the root of all humanity, the heart of all humanity, so whatever we consume, whatever we eat, has, and it will make its way to the nations of the world too. So once the Adhammankava ate from the Itzadaz, Tiva Ra, so the klau Yistro within Adhammankava are only caught up in the tithe side of the experience. But once it was eaten, then the gallium of Adhammankava, because Adhammankava gives birth to everybody, right? So the nations, the world within Adhammankava, they're all caught up with the core. So the Isham Kalakim side of the shayt is something that the gallium are on packaging and experiencing and struggling with. Our part of the equation is the eating side of it. But it's really our fault, because the Jewish people are the heart of all humanity. However we're struggling with, only, we're the gatekeepers. You know what I'm saying? The nations of the world, they don't have, you know, they don't have, they're not pile in shayt. You know what I'm saying? They don't have the reach that we have. So by Adhammankava, certainly the consciousness of Adhammankava was Nishma Sistro within them. Behind the scenes, deep down, there was some element of gallium, but certainly on the forefront is Nishma Sistro. And Nishma Sistro consumed the Itadas ta'ivara. And so Nishma Sistro is therefore poisoned with the packaging of the Itadas experience. But the root of the Itadas experience, which is the Isham Kalakim, is the poison that goes to the nations of the world. So when we're now faced with Gogumma Gog, it's not someone else's, it's our problem. What we have to then deal with is that we have to reverse engine, we have to go backwards. We have to reverse engineer the experience. The emergence of Gogumma Gog, the emergence of Gai Vaniyas is an indication that the Jewish people have to deal with their element of the Itadas. When we deal with our element of the shayt, then automatically the core element of the shayt, which is expressing itself by the nations of the world. And primarily at that moment of Gogumma Gog will go away. So therefore, in order to prepare the Jewish people to eliminate the Kleepa of Gogumma Gog, which is the core of the Itadas, the Isham Kalakim. So what do the Jewish people have to do to prepare themselves for that? We have to somehow eradicate from ourselves the negative experience of the Itadas, but only the packaging. Because it was only the packaging of the experience that was shaykh does. So what do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? What do we have to do with Gogumma Gog? So in order to make sure that we have the strength to overcome and to sort of rip the carpet from under the legs of Gogumma Gog, so we have to undo the damage that was done in the Ahela of the Isidas Tyvarah, which is even of Tyvarah. Now, so that goes on to explain that the -- here, let's go to the next paragraph. Talk in the last paragraph. Let me skip this paragraph. Yeah, go to the final one. So he says like this. Let's go back to his -- I'll just tie things up and we'll see it inside. So based on this, and the truth is, when we're talking about this particular, I'll write of El Yarnavi, a fixing Tyvarah, see, here's the subtlety. It's not just a matter of fasting. Now, it's not just a matter of not making sure that you eat things with a high measure. It's not -- we're talking about esthalos. We're trying -- it's not just a tikka of Tyvar. It's a tikka of Tyvar with the consciousness that Tyvar leads to Tyvar. It's trying to fix the root of the problem in the Isidas. And so here's the irony of it. Very often when a person becomes -- when a person takes on the Avalida of becoming more tar and more clean and more pure, more aesthetic, fasting and all these things, it actually might lead to more ego. Because when the person looks at everyone else, they're like, "I can't eat in your house anymore." And when you say that, you know what you're thinking. You're thinking, "You're a piece of trash," you know what I'm saying? And I'm the -- I'm the Rashkabaag, you know what I mean? And like, you know, you're beneath me anymore, you know? So there is this crazy Indian, which is that actually working on Tyvar exclusively actually might fix a Tyvar problem. But if anything, you're actually not -- you're actually -- yeah, you're not fixing the guy. If anything, you're increasing it. So the Avalida is not just to deal with Tyvar, but the Avalida is to deal with the Tyvar with the mindset of making sure that this doesn't lead to an increase in ego, quite the opposite. It's an Avalida of Tyvar that's about becoming more humble, about becoming more humble. See, that's the type of Avalida which is preparing to face Gogumage, right, where it's like, "I am becoming -- I'm cleaning myself out of Tyvar's and of things holding me to low places." But at the same time, always being conscious of what's the goal? The goal is all of that exercise to become more humble. So when a person just works on Tyvar and, like, Keducia Sabris and things like that, if it's not with the mind's -- what's the goal? So if the -- usually the goal -- when a person takes on those advice, this is usually the goal that the incentive themselves is, they want to be a malach. Like, that's the goal. That's the goal. No, this is how I do it. Yeah, but malachim are in heaven. And you know how malachim look at human beings. They don't look so fondly upon human beings. That's not -- that's fixing -- that's taking Tyvar in isolation and maybe fixing those problems. But that's not fixing the Tyvar in the context of the Itadas Tyvarah, which leads into Yatas. So what we have to do -- to prepare for Mashiheb and David for Mashiheb and Gogumage and so on, in the Nefesh, what we have to do is to take on the value of becoming cleaner people and healthier people in terms of Shmir Sibhir Sibhir, Shmir Sinnayam, Kadushis Al-Hila El-Yon Navi. But all within the realization that the goal is to become more humble people. And that Aveda is -- and then your working on Kadushah is coming to fix the Tyvarah Itadas. Not just -- not just some damage that was done personally. You're coming to fix the Itadas Tyvarah problem because -- and then the Aveda of Kadushah is with the mindset of becoming more humble from it, then you're ripping the carpet out from under the legs of Gogumage because then that Yatas has not even stand on. The ability for Yatas and Giva to have entered into the world was from the eating of the Itadas. So when we fix that eating of eating, with the mindset of it allowing us to become more humble people, then that's a Tykon for the Itadas -- great. And that's the way you enter into Mashiachman David. That's the fasting of these -- of these -- of these fast officials up. What's fasting? Fasting is, obviously, a separation from Nyanayal al-Haza. That's a Tykon of eating from the Itadas. It's eating with Dushis, becoming more angelic. But what's the mindset that you're doing that you have when you're fasting, revolving on a base of Megdosh? Humility and loneness and submissiveness and like, look, look, look, look, what's become of us. The shiv was an afresh, the loneness of spirit, the opposite of Giva. No one -- who -- who's about Giva and Tishubov? No one -- you can -- see, you could be about Giva and Yim Kippur. Good, Giva and Yim Kippur. Because Yim Kippur is fasting, but it's for the -- it's to become elevated. So God forbid a person could become about Giva with that because like, you know, you look at me. But no one becomes about Giva and Tishubov. Yeah, exactly, exactly. But when it comes to the fasting of Tishubov, which is for the purposes of fixing Giva, the Itadas, then that fasting, by its very nature, brings to humility. That's -- that's El Yaw Navi. What's El Yaw Navi? El Yaw Navi is a personality that's cool, a caducient, and he's a malo. He literally became a malo, right? And what does the pussic say? And what is the spirit of El Yaw Navi coming to bring into the world? (speaks in foreign language) (speaks in foreign language) that the superior person, the Av, and the lower person, the Ben, they should see each other in the same plateau, the same level. The humility that comes from the Precious, that's the Vaidah fasting, specifically the fasting revolving on Kornbei Sammigdash, which is an Vaidah Precious, which is fasting, but a Precious that brings to a low spirit to humility. That is the spirit of El Yaw Navi, which leads to the undermining of the root of the power of the nations of the world, which is Gaguma Gag, and thus allowing the nations of the world to be subdued and to be conquered by the Klai Yistrol, which is Mashiachand David, which is Dhaka Chuva, Rashana Thusukas, as we said before. So this is the picture that's being painted. So, what -- on historical global level, which is El Yaw Navi, paving the way for the emergence of Mashiachand David, that's literally what we're doing on a personal level, with the fasting leading into Dhaka Chuva. That's what they parallel each other. Dhaka Chuva means the poison of the Isadas being completely roof in the world to the point of where now the enemy can become a friend. Exactly. You have to feel -- these are the two components of that. There's a certain -- there's a certain separation from the world that Avelos brings. That's why there's a lot of activities there's something in Kippur. There is a similarity to that angelic state, but it's an angelic state that doesn't bring a person to holiness. Quite the opposite. It makes a person feel even more humble. That's the kudush of this time. Exactly. It's an El Yaw Navi Dhaka environment and experience. That's why it's deeply profound, because usually -- again, usually these two avais -- don't go together. Usually a person working on one's kudusha makes a person feel superior to others. A person working on his humility makes a person feel a little bit less powerful and more earthly. It's not nice to say, but sometimes the most friendly people are the Bali Taifa. So it's like they're the most humble. If you speak to Bali Taifa, you're asking him like, "Listen, you can't be doing this stuff. What's his response?" "I can't. What am I supposed to do? I can't." So he's very humble. He's very, very humble, right? He's very, very humble. But he's -- I'm serious. His humility is not -- is resulting in -- in becoming lost in other maza. Usually that's the choice. Either you're a mala, that looks down at everybody, or you're mamish in the abyss, and you're looking up at everybody. Those are the two choices. That's the secret of M'Sheikh banyaisif versus M'Sheikh banyaisif. M'Sheikh banyaisif means the mala. It means you guys' fatzade look down at the Egyptians, as he should. They're the mitzrean. Ere vasare. So he was mamish. You guys' fatzadek was removed from all that cleep of Taifa, right? You guys' fatzadek? Where's the first place in Olaf Tanakh that we have an Indian of, you know, of preparing su the shabbos? Because the su the shabbos, that's like eating, but it's not really eating, right? It's like -- it's a myth, even though Iinik shabbos is a myth. That's why you guys' fatzadek. Taifa hafahaha. You guys' fatzadek, you guys' fatzadek, you guys' fatzadek, you guys' fatzadek, you guys' fatzadek. So you guys' fatzadek means Elianov. He means -- like a bingo mala. But we know that you guys' fatzadek, I mean, on his Madrega, there was a little bit of humble echtym lecholay. You know, you're going to be our king. You're going to be our king. You know, there's a little bit of -- you know, and he had to be put kiviyachal. And he had to go through that tikun of being a slave in mitzreim. But then on the other hand, you have like yuhuda. Fa yayr yudhmecha, yudhiz lo and naf tingmamish dal, falling into Taifa's, though, kiviyachal and his Madrega. So that's mashiach. So usually these two things are -- are discount from each other. But the ultimate tikun, which is Elianov who's a mavastimous sura staivas, who heralds in the ultimate redemption, which is -- which is -- which is -- you know, fixing old problems. It starts with this al-vai of -- of -- of taking on Inyani Kadusha and becoming holier and more removed from Taifa's. But with the intention that the goal is to be humble. This is -- this is a classic, you say that, for example, the Kamayana talks about this. This is mashiachal. Like the biggest site by al-vai, the sasham by the Kamayana Reva. And the Kamayana right in many places in this farm, that a person, whatever they're doing in al-vai, the sasham, you have to always know what the goal is. What's the goal? The goal is to look up to every Jew. That's the goal. That's the goal. But in order to get there -- in order to get there, you have to -- you have to fix the chei to the eta das. And to fix the eta das means that you have to become a holy person. But when that holiness is not with the goal in mind, then it could backfire. It could manage backfire. But when -- when the goal is to talk or be humble and nothing and just be -- be an oar of every Jew, then the talk of the path to that is with tari mitzvus and with kadushan tara. But that has to be the goal. And that's an el yun avi -- that's an el yun avi dakim mindset. But how much was it to other facts? Was the zayas a pepa take a look? So is that encompassed? So it's interesting. So it's interesting. Khazal say, Khazal say, that for the next 130 years, udwin hava were Isaac and Tanasim. For 130 years, they separated from each other. Zaining of preachers of Taiva. And they were Isaac and fast for 130 years. And even though the passek says, bzaysa pepa take a look, so obviously the person has to eat. But as Shem is saying, is that even the eating is going to come without a light. And it's like -- and that's not a punishment. It's a tikka. It's the kadusha sakhilo to be worked through. But even that experience, you know, the zaysa pepa take a look, not only does it mean that there's -- that eating has to be -- there's a certain level of, like, hachana, right? A hard work in order to eat. But it comes with -- it's a humbling experience, too. Kings, historically, by the guy in Malaysia, the kings were a big, bali guy. Why? Because they didn't have to do anything. They were born to the lap of luxury. So automatically, there's a guy veneacious with that. When a person has to -- you know, a lot of the -- by the tikka, one of the -- you know, you know, a -- something like a lot of tikka -- not everyone but a lot of tikka -- was to go into gallows, right? They would go -- you know, they would -- they would take upon themselves exile, and they would go for years. Who knows? Different months or years, whatever it is. Just -- just going like a homeless person from place to place, mamish like a -- and one of the -- one of the reasons -- there was a number of reasons why the tikka did that. I mean, one is because, you know, eventually, they're going to be in position of -- of leadership. And they have to know. You have to know what it feels like to be -- to be a -- to be a regular Jew, and maybe even less than regular. But part of it is also to establish that any of any of us, you know, because, you know, because, you know, a person's in a position like -- like a -- like a rabbi's, like -- like a king. Everything's taken care of it, you know. But the -- the -- in order to prepare for that, that's how they had to really entrench in his heart that the goal is to be -- to -- to be envious of a positive year. Like, that's the goal. And in order to -- you know, in order to truly get to that place of absolute battle, so I have to be separate from -- I have to also be -- be holy and transcendent. But that -- but it's for the purposes of -- of battle. For purposes of humility. Again, as -- as we mentioned many, many times, the union of (speaks in foreign language) of (speaks in foreign language) these two extremes is always with (speaks in foreign language) (speaks in foreign language) and (speaks in foreign language) you find this quality. Who was more (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) where this means that from his (speaks in foreign language) he was godly. (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) that's like no big deal. And who was the most humble person of all is (speaks in foreign language) that wasn't a contradiction by him because all of his (speaks in foreign language) of going higher and higher in heaven was all for the purpose of being able to look at himself as lower, lower, lower. That's what (speaks in foreign language) was. That's the ultimate (speaks in foreign language) that's -- that's -- that's -- that's (speaks in foreign language) the spirit of (speaks in foreign language) which is an Indian of separate -- the separateness of (speaks in foreign language) of (speaks in foreign language) for the purposes of (speaks in foreign language) to unite (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) After the recording, we'll talk. (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) After the recording, after the recording. We have to have some motivation for people to show up. You know what I'm saying? Otherwise, it's not. I think here is the talk of that by keeping the fasting properly, and becoming more holy in our personalized with the goal of becoming more humble vis-a-vis other yiddin, we'll be zechat to capture the spirit of (speaks in foreign language) prepare ourselves from (speaks in foreign language) and the emergence of the (speaks in foreign language) (speaks in foreign language) (speaks in foreign language)