Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Lekutei Moharan - Torah 5 #7
Ok, so last week we officially broke the barrier of ice gimbal, so we're now in the little ice gimbal barfashan. We should be able to move relatively quickly, because we want to be able to cover some ground today. Ok, so if the kids are what we saw or was, or nachim introduced us really to the second part of this taira, which was that in order for a person to be zaira, to Simcha the heart, to be of the category of leishre leves simcha, which as vernaachmen identified in the first half of the taira basically, as an extremely high level drechus, of mamish living in that way of enwavadre, everything the person does is a mercavar for adakos, the person simcha as a sham simcha, not much the barrier between bhir and udia being a little bit bent and broken a little bit, so a person in order for that to happen, vernaachmen told us that in order for the heart to receive such a level of simcha and of drechus, the heart has to be straightened out from its crookedness, because there's a natural crookedness of the heart, and the heart has to be straightened out, and how does one straighten out the crookedness of the heart? So vernaachmen said, like Mar tells us that thunder was created to straighten out crookedness, so a person, in order to straighten out the crookedness of the heart, one has to create a phenomenon of thunder in their own avo di sashhem, create thunder in avo di sashhem, that straightens out the heart and the person is able to receive. Okay, so again vernaachmen doesn't explain too much what the crookedness is and what the thunder is, some puzzle pieces, you know, is that what we're going to see, what we're not going to begin to tell us, and we're going to see a light today, is that the basic ingredients, you know, necessary to create thunder, maybe that'll tell us, you know, what the crookedness is, that's coming to fix. So the sound of thunder vernaachmen said, in the nephish, is created from basically two things. A strong sound of vernaachmen, that comes out of the person, so to speak, and that sound of vernaachmen, sort of bouncing around in an empty mind, in a clear, in a mind that's clear, as we'll see soon, clear that the mind that's clear from vernaachmen. vernaachmen, vernaachmen, it's a certain openness of the mind. So in that sound of vernaachmen reverberates throughout the empty mind, it results in a strong echo of thunder, and that, it's measheusle, that straightens out the crookedness of the heart. It's hard to know, so we suggested last time, based on what's other can so on, that the natural crookedness of the heart might be this nukuda of vernaachlipa that may abuse the vernaachmen. That level vernaachmen torus, which was, again, vernaachmen be a sort of becoming melded together, where the person's mitzviz, where it's a little bit, you know, like he said, like Amayya Sharabena, Dika Madrega, with Zhaa Dovar, and it's like Shtina, with the master of vernaachgroyna, and so on. So there is a subtle kleepa that can abuse that, and like we said, an example like vernaachmen, you know, like where vernaachmen, because he saw in Shtinaaachmen, whatever, by the part, this level of vernaachmen is between a lakus and the world, akde kaht, that when he came back down, he didn't believe fully in the concept of vernaachíra anymore, and in the concept of a basic vernaachmani, he didn't believe in it, as we saw, or Salak even says that, therefore, anything that vernaachmen, his mentality was, since everything is vernaachus and everything ultimately is vernaachmen doing it, vernaachmen, the worst things I do is bringing a tikon to those dark places. So everything you told him, you could tell him like, you know, he was a tannas, so you could tell him that this is us, and this is the worst thing, he said, "Adraba, Adraba, like I know, there is no to talk to, you can't." So that's the kmima, the crookedness of the heart, it's a subtle crookedness, but that blocks the heart from being zaikr to such a thing in a healthy way. The kittish was that ākhr was privy to such revelation, despite the fact that he had a natural crookedness, right? We know that the rishami tells us, this probably rishami will discuss the story of ākhr, but one of the, one of the, one of the, you know, it's an interesting thing, in just thinking out loud, but in the story of ākhr, so the kmima identifies that ākhr didn't come out of nowhere, that crookedness, there was a crookedness of the heart, that, that he was carrying with him, so to speak, into the parades, and that's what messed it up. The kmima identifies, ākhr identifies, identifies a number of kusranas, I mean one kusran was the fact that, that he, he was ācyikr in ākhr, which is an antai, as we'll see soon, an antai, one of the ingredients of thunder. One of the ingredients of thunder, he said, was a, a mind that's clear of kusranas, but because the mind is, is, is, is all stuffed with ākhr, then there's no room for the sound of īrishami, of basic īrishami, to reverberate and to develop as the person grows, like that's what we, we explained last time, that, that the thunder that a person needs is, is just a basic, basic, basic level of like a child's level īrishami, but one that evolves with the person. So the person is growing in there, in the, in the depth, in their opinion is ākhr, they always have to, they might not, at that moment hear directly the sound of, you know, the old Pashit, īrishā, īrishā, īnishā, and īrishā, but those sounds from earlier days of simple īrishā, might have to be reverberating in the mind, and the person has to be humble enough and open enough to allow those simple messages of good old-fashioned īrishamāyām, to somehow always be, you know, sort of bouncing around, and to develop a more sophisticated side as the person develops, but it's rooted in that simple īrishamāyām, in that basic īrishamāyām, and ākhr, again, kiviyacham, the īrishamāyām, the īrishamāyām, the very sub-amadregus, but to his, to his, to his, to his madrāyāgir, there was something lacking in that thunder. So, and again, one īrishamāyām, that the mind was full of īrishamāyām, which the īrishamāyām will identify, that stops the sound of īrishamāyām from being able to bounce around and to sort of unpackage its own depth. It can't unpackage its own depth because the mind is full of īrishamāyām, it's again, we'll speak about that, I guess, when we get there more. The īrishamāyām also tells us another īrishamāyām, which is also subtle thing, which is that īrishamāyām, it's more tells us that by his brīs, I think this is from īrishamāyām, that by, I think, that by view, by his, by his brīs, so his father evidently was a hāshua person, whatever, so he had a lot of Tanoyam by the brīs, and the father noticed that by the brīs, the, that's a deacon we're learning, and there was a fire that was, that was surrounding them, so it was like an amazing expression of īrishamāyām, so it was my own expression of īrishamāyām, and the father said, "Oh, I want my son to be like that." Sounds like īr īrishamāyām, like that's, but the īrishamāyām identifies there was a subtle lack of īrishamāyām in that, because that's not why a person, the goal is not the deaconess, this is why he spoke about by īrishamāyām, by the, by the īrishamāyām, the goal is not the deaconess, the, the, the, the goal is to serve īrisham, the goal is, is, is to makāba on oneself īrishamāyām, that's the, where, where that leads, they're a bunch of them eventually, yeah, they're a bunch of wants you to have deaconess, but it's not because you want deaconess, because you want to serve īrisham, again, a subtle, a subtle mania in the sound of īrishamāyām, because the father was not this big, I don't know, it doesn't, you know, we don't know his father's being a big tānāyām, he was a wealthy person or whatever, so the father should have been saying voices by the Brits of simple īrishamāyām, simple īrishamāyām is, you know, to, to, to, to serve īrishamāyām, to, to mīrisham, to, to mīrisham, to, to do the right thing, you know, you know, and not, not, not to be, not, to be your gold, to not be deaconess and things like that. There's two, again, maybe one can suggest that with īrishamāyām, so you find these two kṛṣṛṇa's, a lack, even for the Brits, not a lack of a resounding message of simple īrishamāyām, rather a message that the father established, which is Madregas and Asagas and Daikas, and the mind being, being stuffed with īrishamāyām is not allowing those, the message of even īrishamāyām that maybe īrishamāyām could have heard later from bouncing around and developing. So it was a lack of thunder, lack of thunder, there's no, there's no īrishamāyām, and mīmāyāla, the Daikas, is, could be corrupted and, and become unhealthy. That's what, that's what we saw last time. Okay, so let's see together right there. So we're on the bottom of the, of the, on page, hand of base, right? So the bottom of the right, the right column. īrishamāyām, so now he, again, he's developing this idea of the thunder. So he says īrishamāyām, so it says, the full pāsik is īrishamāyām, the mouth that speaks wisdom, the hog and libitrunus, and the heart that understands, that, that, that, that contemplates understanding. So the mouth speaks īrishamāyām, and the heart contemplates understanding. So what does that mean? So he says, this, in the context of this idea, īrishamāyām, īrishamāyām, īrishamāyām, īrishamāyām, the sound, the words that come out of one's mouth, again to create this thunder, has to hit the īrishamāyām, has to hit the mind, it has to reverberate throughout the mind. īrishamāyām, īrishamāyām, and the skull, and it's to bounce around there. Creating echoes. I mean, echo is a reflection of the original sound, but it's not the actual first sound itself, but it sounds exactly like it, even with it, just with it, with a deeper, with a good depth to it. So that's īrishamāyām, again, it's the same simple words, but a little bit deeper. It's related to īrishamāyām, so, see, īrishamāyām, where, you know, they were born into īrishamāyām, they were born into an incredibly high level of īrishamāyām, being in Mercado for Al-Aqous, you know, "Aqadeq'ah," he's called Adonah, "D'amalal," you know, and the "Malach'ah," the "Malach'ah" is like this, the "Malach'ah" wanted to say "Kaddish" "Kaddish" "Kaddish" before Adonmarishin. So we're talking about someone who, uh, that's not that the "Malach'ah" we're making a mistake like that, because there was a, there was a, he was in Mercado for Al-Aqous. And, uh, "Aqadeq'ah," and what the "Nakhash" did is that he, the "Nakhash," you know, the Israelites are, says, "that the greatest enemy knows your weakness," and says exactly what you can't handle. And the "Nakhash," what did the "Nakhash" offer to Adonmar Ghava, "deepa levels of Vegas, even the "Eta Daz," you eat some killer kim, you'll be like God." So that's exactly what he was interested in. But this, uh, what was missing, I mean, to Yachal, and his majority of what was missing is that sound of thunder, like, "Yeah, but God said, 'Don't do that.'" So like, you know, so it doesn't make sense why he wouldn't, why God said not to, but God said not to. Like that simple Yerushami, but, uh, there was something lacking in that. So that, that, uh, and, and, and, and, and, and, and, and, and, and maybe we pointed this out last time, but that, not only does this sense of Yerushami protect the person from, uh, corrupting one's Vegas, but, um, it's really ultimately a "Markhava," the chariot, through which a person ascends the "Hair Madregas." Zaashar and Zadikim Yavar, by the, the, the, in order to really, truly ascend, like we spoke about, by, by HeYav, in order to really experience the highest level of Irish, which is the Aragana's Lamachal, which other Mauritian was Mishtamish by, right? But to really, really be acquainted with those Madregas, "Lomayad," one has to be connected to Etsum. And, and Etsum Al-Aqos, the essence of God, kiviyahu, is captured by Yerushami. That's by Yerushami, and Malchas, Malchas is Yerushami, and Malchas is, is the lowest, most fundamental, but ultimately Saif Mysum al-Chavatrila is the deepest of all. So that, and that's the "Markhava." When you have that, then you could have everything. It's a karqa de kula be like Big Mar says in, in the Chaira said, it's, it's, it's a, it's a package that everything is contained within it. That's why Etsum even began the process of deluyom, of revealing any level of light, is because he wanted to have a dira d'artan, he wanted to have a world in which that light can be experienced. And he said, that, that's Malchas. It's one of the persons attached to Malchas. So that was what Kiviyahu was missing by, by, by other mission in that way. Okay, we'll see. Anyway, so, so the, the, he says like this, again, pida rachas nahidibai yatsumipi, the words that come out of the mouth, pagebe rachma, hits the malchas, the wisdom, there's a place of wisdom. Hainabu gagalta, the malchas, that's the skull, vaidaiza, hug is leaving. And then the mal, then, then because of this, as a result of that thunder, that's created. So then the mo, the heart can contemplate wisdom. Hainabu shinsar adaiza hare'aim. The, the, the, the, the, the thunder is created by this. Nissar alaib. And the heart is awakened, right? Because again, thunder straightens out the corruption of the heart. Kamaishamruk ho ma'ar kavana. Like, as I'll say, that sound, coil is ma'ar kavana, person at, on a simple level. The man says, person's having a hard time having kavana by davanaing. So davana out loud, not smanessary, but davana out loud. And then that'll be ma'ar kavana. Pise chamruk ho ma'ar kavanaiza kavana rokha. And this is what as I'll say, the misha ye'ish ba'yur shamayam, saon that has yur shamayam. davar of nishwamayam, his words are heard. Kimisha ye'ish ba'yur shamayam. Again, saon that has yur shamayam, khaile nasa ramen. And then his voice can't, has the potential of turning into thunder. Thunder, everyone hears. Ki re, Ki re'aim is citru di yitzrok. And so now, now he's beginning to identify a little bit. Again, the source of thunder, the sound that comes out, that it's the sound of yur shamayam. And this is where he's identifying it, because again, saon that has yur shamayam, his words are heard, because if he has yur shamayam, his voice turns into thunder. And the thunder is created from the sound of yur shamayam. Ki re'aim is citru di yitzrok. And in fact, thunder is related to yitzrok, which is the Indian of yirah. Kimisha kasav, as it says, re'aim gwarayam, saon that thunder is his strength. So gwar, which is yitzrok, is related to this ka'yur shamayam. And that's yur shamayam, vaidays at davar of nishwamayam. And then, through the sound, that's a yur shamayam sound. So then those words can be heard. Hainu mishtamakal ras, it means, it was means here's words being heard. In other words, everyone can hear it. It could create thunder, which permeates, you know, we sort of, everyone can hear. It's a loud booming voice. Ki taman tal yushmiya. Yur shamayam is also associated with being able to hear. Kimisha kasav, hasham, shammati, shammati, shammati, shammati, shammati, shammati, shammati, shammati. I heard the message and I have fear. In other words, again, that's what yur shamayam is associated with this klech of thunder that reverberates from the sound of yur shamayam and is heard by hearts that turn into hearts that are God-fearing. So it comes from the sound of yur shamayam and you hear it, it results in yur shamayam. Now what's interesting is, is that we're talking about the same person. We're talking about the person himself creating his own thunder. So he is yur shamayam. He creates more yur shamayam. That's the point. It's taking the basics of yur shamayam and it's developing with the person. As he grows in his, in his Abadi sashyan, the sense of yur shamayam, which he had from the time that he was little, develops with the person. So he says words of yur shamayam and those words of yur shamayam create yur shamayam. So he says words of simply yur shamayam and it creates deeper yur shamayam. That's a little safer to learn. We started a safer dvaram yesterday. The whole safer dvaram is yur shamayam. That's what the safer dvaram is. My sure bain, it was just saying over and over and over again, simple truths of yur shamayam, keep mitzvahs, don't do avaris, don't be afraid of the gallium, do what Asham tells you to do. That's what, you remember all the punishments that took place in the mid-bark. That's what the safer dvaram is. But again, like I mentioned on Shabbos, I think that they're a rabbuna from shis, so he would always, he always had a mous-a-sader. And his mous-a-sader was safer dvaram. He would learn a few sakmous-a-safer dvaram every single day. And that's creating funder. That's the idea of where these are simple words of safer dvaram. Ideas that are very basic, yur shamayam, you know, messages. But you allow those words to reverberate and in that, you'll be able to find a more sophisticated level of yur shamayam that's able to guide the person. That's why it's dafkumay shabainu. It was a shabainu because again, as we saw before, the innu-a-vakus of Yishraeli Simcha is may shabainu. That's what he said before, may shabainu. Is that Madrega of being mamish, americava? And may shabainu is there for the one that gives us the key in order to be zaikr to that, which is, which is this kayak of funder. The zap purish, and he continues on, that's the meaning of kibai rikaya. Ayesa dvare, ayesa dvare, ayesa dvare lushmay vakal dvare. That is when malachim and so on, kibai rikaya rikaya rikaya, that they have a tremendous, you know, powerful strength. Ayesa dvare, they keep the words of asham, lushmay vakal dvare, and they listen to the words of asham, right? Hintan ina is nasa vinishma. So Isavas, that's where it says that, that nasa vinishma was something that malachim know about, that's based on this positive. So Isavas dvare, so the zaikr says, zaikon lumishma kol in melayla, that what does it mean, lushmayya bakal dvare, it means that there is zaikr to hear words from above. Right, on a simple level it means, basgals and messages from heaven, the malachim here, and they carry out the instructions. So he says, hainu aidih hakavoor is nasa ramin, what an hour context, what does it mean, the sound from above? That means thunder, that means the sound, that's that's a sound from above the we experience in nature is thunder, that's what it means. So that's that's the concept over here. So when it says, gibayre kaya, isa dvare, lushmay vakal dvare, it means lushmay vakal dvare hearing the sound of his words means the concept of thunder, and that comes from gibayre kaya from kavoora, from yurishma yam, isa dvare, a commitment to keep the mitzvas, that's what thunder is about, and he says, valideza, haolev shameya, and when a person hears thunder, then when those words come out, then the heart is able to hear, and the heart is able to experience dvare, kaya, hainu, bahagas libitsunas, as we said before, ukama shikhasav, or another plastic that has this connotation, vunasata lah of the haolev shameya, that ashyam, you've given your servant a heart that could hear, vakam, again that's the idea, the heart that's able to hear comes from, again, the sounds of yurishma yam, reverberating in the mind, and the heart is able to be protected and sort of guided by that, and is then able to hear deep things, like he said before, like even in the simple sha'an al-zari, that the malachlan are hearing messages from above, that's a haolev, and they're functioning as a mirk of, they're functioning as a chariot, as a, as just emissaries of the rabbunasalam, all that comes from qibair kaya, hai sidvare, from guru and yurishma yam, and that allows the heart to be able to hear those messages. Misebuchenas kala shayfer, so, you know, the whole idea of a resounding sound, this is the new, the shayfer, das shayfer shal aiyu, right, we know that the shayfer is specifically lakhatri, we try to have an aiyu, which is aiyu shayfer, a mindess of the, of the sacrifice of yitzlak, right? The carbon of yitzlak of yinu, which is again, a miyu, aivramavinu, you know, the whole story of aiyu, this is the opinion of basic, basic yurishma yam, you know, in order, and, and that's, that's what aiyu, for example, you know, Khazal say, in the measures that if yes, davramavinu wozani saini wa aiyu, aiyu, so, for us it be a sacrifice in yuransa, but it's not what the measures said, the measures said, davramavinu, after aiyu, aiyu, said that if you look at the rabbunasalam, you know that this was a challenge for me, a woza challenge, the challenge was, yesterday he told me qibiyitzlak, qibiyitzlak, qibiyitzlak, qibiyitzlak is the future, today you're telling me, fair leo l'oila, that he should be sacrificed, and I didn't ask Qashis, and I did it, so it's interesting, our rabbunavinu himself identifies in his saini as not as should I do it, you know, not as like overcoming his natural love, that wasn't the major obstacle for him evidently, or, or it means a mile, it obviously says something about all his life until that point, but if he asked him at that moment what is his saini was, is his saini was not as concussions, his saini was qibiyitzl, that's what I do, I'm not even going to try to understand, not try to understand like Qashis, that's the result of that is, the shayfer reminds us of Qashis, the shayfer is that, you know, and again it's daf grasashana, you know, rasashana, rasashana is a time where Adam and Qashis obviously, it's the day of the shaythli, it's a das, day of the creation, it's a day where, where the purpose of creation is reaffirmed, where their varnishal wants humanity to become, you know, marakavas for him, certainly, you have to establish that strong sense of your shayfer with the sound of the shayfer, and it echoes out, right, that's the even holochically, that's how the sound of the shayfer is created by bouncing through the walls of the shayfer, and halochah, we recognize that, halochah is that the big shivre shayfris, if a person attaches different, you know, if a shayfer is broken into many pieces or whatever, make a hodgepodge of different shayfris to make one shayfer, it's a puzzle, shayfer akhadam rahwan, a vlai bizwa gimwa shayfris agonas says, so we identify, we understand that the sound of the shayfer, we recognize, halochically, that it's created from bouncing around the walls of the shayfer, and if those walls are created from any shayfer, that's not shayfer akhad, that's bizwa gimwa shayfris, where the gimwa says that if, to pay us of, if you, if you, if you line the inner lining of the shayfer with gold, or so, you know, some other material, it's possible because that's not, then the sound is not being created by bouncing off the walls of a shayfer, bouncing off of gold, so we understand that the, the, the, the shayfer is comprised of the sound of the shayfer, halochically, it's comprised of two components, the sound coming out of the, of the balta kea, right, and the, the, the howliness of the shayfer, allowing the sound to bounce around, that's, that's thunder, that's, that's, that's, that's, that's, that's, that's a bachines kala shayfer, das shayfer shall ail ail shayli yitzlak, bachines re'in voricev, right, the, the, the, the strength of his thunder, so he says, fisel, that's the meaning of the pustic as well, he's just going through different sort of connecting this, asheri alm yai de surua, praise worthy is a people that know the trua, yai de dafka, what, why, why is the trua, something that you have to know, yai de trua, even the gomarsa, right, the gomarsa, that the kea shayfer is hachma vayna mallacha, right, it's not malocha for like lamda smalakas, it's a hachma, it's a hachma, i don't know if i would say it as a hachma, yeah if you trained, i mean it's not, i, anything it's not malocha, it's not, it's not lamda smalakas, the hachma, the pustis yai de surua, it's yai de surua, shayif ka kobimaya, the answer is because in order for thunder to be created in the nafesh, the sound of the shayfer, you have to have the sound, but it has to be bouncing around the mind, and the mind has to be hollowed enough, and just like a shayfer has to be of one piece, you know, saying, so hachma, the nature of hachma, sayifs, is to make shayferi shayferis, you know, it's all different, uh, all different studies, all different ideas, contradictory ideas, some emus and shaker mix, that's all, and uh, that mind is not, uh, hollow and one enough for a healthier shaymai to be cultivated, uh, bhihinas, ayivimitra, like this, like the, like the, like the thunder clouds we mentioned before, where the sound reverberates through the cloud, the bhihinas raym, in order to create that thunder, umish, shayifs, you know, i says, uh, you know, everyone's similar to nachman in a taira, so he'll say like a schoola, you know, and it's interesting because you could isolate the schoola, you don't know where it's coming from, but you see, when you go through the whole taira and you sort of, you could appreciate where the schoola comes from, and then you realize that it's not just a school, it's no vaida, so he says, umish, shayifs, shayifs, shayifs, and he ish yawr, vhihin, therefore what comes that is, that if a person hears a kyaifs, shayifs, from a yurish, shayifs, from a yurish, shayifs, bhihinas, bhihinas, I lead the call, shayim, or amen, then the person doesn't have to worry about thunder the whole year, he's not going to have to worry about getting, you know, jolted by thunder, and any negative, you know, to be a whole message from above, he's not going to have to worry about that, because he heard it from the shayifs, from a shayifs, so the kylus of rakim, alayim, the glaser, right, we say in shayifs, in the brah, haversa shayana, that with sound and thunder lighting, and so on, you revealed yourself in her scene, right, who would call shayifs or alayim, and with the sound of the shayifs, or you, you, you, you manifest, you revealed yourself, shayifs or qala shayifs, I feel alayim, and call it a rakim, that with the sound of the shayifs, or you were mghal yourself, from those sounds of thunder, so the, the phenomenon of thunder in the world, and the nafsh, the avaiti, the mitzv, that relates to that, is the mitzv of, of, of the sound of the shayifs, but he goes on avot sir, alayim, alayim, nafsh, and as he said before, in order for the sound of your shayif, to reverberate in the mind, a person has to clean one's mind out, from rakim skrit saines, umar shavazar, as from negative thoughts, foreign thoughts, from alien ideas, and we have to, we have to develop this idea further, we don't have much time today, but, but this idea that we're not going to say, to clear the mind out, and he says mihamats, it's like clearing the house from rakimats, shayifs as rakimasai, rakim sakhrit saines, uvar tyvas, not to, not to sort of, I don't know how to teach, to be makhmats, your mind, not to spoil, yes, spoil, to not to spoil the chakm of your mind with alien wisdom and with tyvas, because shayifs is a cove, you have commercial, because we want the sound to come out, you know, from your shayifm and to hit the mind, and you saw it in the room, we wanted to be able to create funder, avakishaka galda de mocha, atem ba toma, but when the mind is, is stuffed with toma, with, you know, unhealthy thoughts and so on, mucha khasa vin e tambtambam, like has al say that, that a person's mind can become stuffed, so asai ekow nishvah then it's then a sound is not being able to be heard, so that's what he said, nobody, it's interesting, because I'm just thinking about this, right, he just, he just referenced two holidays, right, if you think about it, right, he's just, at the end of the gimbal, he is toma de shayifs, obviously restaurant that's beginning of, of the, of the tishri yamtayvim, and you just mentioned chamets, which is obviously related to paisa, so that's the beginning of the, of the siva, of the, of the nissan dikki yamtayvim, but maybe a possibility why he's referencing that is, like I mentioned before, this is ultimately rooted in the cheviets adas, I've mentioned this by other yamtayvim, according to arizal, the Inion of Yantif bakhlaal, both in nissan and in tishri, this is the, the tshara shava between both of them, even though, again, they have different avoides, nifritikunim, and different energies, but lemisa, the tshara shava between all yamtayvim is, that when other marishan, by the reith of, of other marishan, other marishan was pogim, was pogim in, in time itself, it's, it's a, it's a, it's a schmooze, it's on a rifus by itself, but there is all said that the tkufus of Yantif in, in particular, were damaged by the cheiet of other marishan, and that's why he says, that's one of the basic components of Yantif, is that the, the tikun of Yantif schleps out, so what starts on paesar night, only really finishes until by, by shoos, what starts up by Rosh Hashanah really doesn't finish until Sminyat Sarat is a certain things are, things are, things are elongated, the rifus says that was a result of the eta das, where that, what should have happened quickly, where yikah that should take place immediately, because the sin, it began schlepped out, and that schlepping out, that effect of the reith is, is, is, is, is, um, most acutely felt during the Yantif season. So the yamtayvim that Ashan gave us were, the, you know, the time that the yamtayvim are in, those times are deeply damaged by the reith eta das, that's why we're given Yantif then. So behind this, the purpose of Yantif is to fix those, that sin, to fix that reith. The reason why we don't have the yamtayvim in tayves, or in, in other, whatever, is because that time, even though everything was affected by the eta das, but those times were not particularly damaged by the reith eta das, except the kufa of tishre and, and nishan were heavily damaged by the reith eta, that's why we need our reith of Yantif, as we need our reith of Yantif. So since the, it was mentioned before, since the reith eta das was other marishan striving for daikis of Yissam-Kilukim, which is a good thing, and it always means, you know, from the negative, you could always see what the positive potential could have been. At that moment, it means there could have been an unbelievable potential for, for high levels of daikis, even on the standards of adamat, they could have reached higher levels of daikis, and, and, and, and the nishan of the et, instead of thinking of, of the nakhash just trying to throw roadblock, then he's, like every eta das are, the, the, the, the nakhash is giving them all the components they need in order to reach the higher levels of daikis, which was offered to them at that moment, and then they're, in order to do that, what do you need in order to really excel in daikis? Yrshan line. And so that's what the nakhash was really offering them. He was giving them the opportunity to say, they're about, even though what you're saying makes sense, nakhash, they're bunch of them told me I can't do it. So that, that, that, everything was, that, that, that, some rate was, was, was them rejecting the opportunity to, to accept Yrshan line, if they would have accepted Yrshan line. So then, or create the thunder in their own mind, right, in, in their own effect, in order to straighten out their crookness of the heart, they only usually live Simcha. Then they would have experienced the highest level of, of, of Simcha and daikis, of Yrshan and daikis, and that's what Yantif is. So Yantif is the time of, of Yrshan, the Simcha, the rogera, it's a time of, of Simcha, and the Simcha, of Yantif, like the Ramam says already, it's a Simcha that's not a Simcha's cray side, just to eat food and where it's a Simcha that comes from daikis. This is, it's a Simcha that comes from doing Mitzviz, it's a Simcha that comes from being like the rogera three times a year, of Yrshan, was being Yrshan right, the process says that you should go be seen by Yrshan, in Khazal darshan, to see and be seen. It's the same experience, to see Yrshan is to be seen by Yrshan, Yrshan, Yantif means mamish, the yurma, cover for other course. But in order to have that, you have to create thunder in Yantif, and this is what the Yantif were doing, you have the sound of the shayyif for khammitz, and that sense of Yrshan, that's being created, allows, that's the tikum, that creates the mercava for Yrshan, that now the person can then experience the higher levels of Simcha, that's the tikum, that's to realize that in order to experience the vakus, one has to become attached to kabbal samar jamaib, basic kabbal samar jamaib. That's what he says in a couple more minutes. Yes, that's what he says over here. Right, so he said, so the mind, when the mind is full of jhammitz, the mind is corrupted and not you know, overly sophisticated on one side and maybe overly dragged down and bogged down by tithes and in yani al-amhaza, in the other way, it doesn't allow the sound of Yrshan maim to reverberate properly and to develop into that, as that mercava. So he says, "Azayim kallinishman, so the voice can't be heard." Gamishman, yurasai, person also has to protect one's Yrshan maim that it doesn't become corrupted. Chumenatoy tsei, so I call that from there the sound comes out. So person always has to has to be on guard for this and to protect one's simplicity, one's you know, and very often a lot of that comes with connecting to Poshityid and simple Jews and people that are not as sophisticated as you and to really realize that even the highest person, the more sophisticated person in it, has a lot to be macabre from people that are not as sophisticated like that simple, you know, the simple, the imunabshuta, the simple tamis in Yrshan maim that one finds with the older Yidin and just certain Yidin that are grown, that grow up in a more maybe even like an isolated in a cocooned environment and they don't necessarily, maybe they were never given the opportunity to really hear so many things that's sophisticated. So very often it could be in a sign of like, okay, so what am I going to gain from, you know, that there's a certain to me and a certain Yrshan line that a person needs to be macabre and it's good to be macabre from such people and such things and to not necessarily again and the words that safer might be saying to you, like let's say, I think I've given this example the other times, like very often you read a safer and you feel a little bit like you've graduated from from the ideas that the safer has to offer. I'm not talking about Hawaq, I'm not talking about talking about like in Y'anayi, Hashkaf and Musar and so, you know, so so swam like that, like when you're when you're holding at a certain place of sophistication in learning, I don't mean learning like in law, I'm talking about like in a way this is a sham, then certain swarms sort of just don't feel current, they don't feel relatable. So it depends, you know, if it's written by someone who's uh, it was like a cotton, okay, it's in stock, it's a cotton, but sometimes very, very, very big people wrote swam, which seemed to be pretty basic, right, so much like, you know, I'll give you an example, you know, a shari-chuver, right, or a misele sea-sharm. So these are certain swarms, or a savored swam, savored swam, right, so it's like very basic, like, I don't know, like, you know, I want to learn kizfiri, you're telling me about, you know, the heroes and zeruses, like, okay, whatever, when I was in 9th grade, the Revi said that for 15 minutes, you know, as the kids were putting their bags away, so you had a misele sea-sharm, been there, done that, but you have to understand, so if misele sea-sharm was written by, by a guy, you know, from two years ago, who needs to put out a safer to, you know, whatever, so, okay, that's fine, that's fine, that's fine, that's fine, how, how was a, it was a very, very deep person, so, and he put out such a safer, which means that there's depth to it, and when I say depth to it, I don't mean to learn like a Tysvus, save that for Tysvus, I mean to allow the words to reverberate in the mind, and then those simple ideas and simple words somehow become, become a sophisticated mare cover for you, and you can't even explain it, it's just a reaction, again, that's what I mean, like, even savored swarms, savored swarms, like, okay, verbuna from shiska, that was a mussus, and that's my sure vein, it's my sure vein, that's a big deal, and these are the words that he said, and my sure vein, and the idea is that as you become bigger, it doesn't mean to ignore the words and only see, like, the hint, the secrets, the words themselves, the words themselves, and there's a certain, there's a, there's a strength in that, that that's creating, and, and, and, and that's a to me, or something to achieve this, and that's a, that's a good milo, it's a very, very good milo, say it again, yeah, de varmai yelitsim, and a laibnish nassim, a laib, that's the call, so personally, he has to be on guard, is that, that, that, and he's sign of the nofishes, is a subtle one, of sort of becoming untethered from ones, from, like, the pashas and the timimas of, of basic, healthy, good old-fashioned, nassa vinishmatika, taken messages, but again, has to become, it develops with the person as they grow, okay, better show next time, we'll It's a lot of idea for ice guys.