Maamar V'nacha 5736 #1 - Why Does Every Jew Pray that He Should Be Moshiach?

Good morning everybody. Welcome. To you and to all of us and all of our people. So we're going to begin a new mind today. From the brain to the experience, from the mind to the heart. And the night it sees the Messiah in the day it sees the Messiah. That was a mind from the second night of Passover 59. Today we're going to learn a mind after Passover 50 years ago 59. >> [snorts] >> 59 would be in the secular calendar 1976. And this is a mind that the Rebbe the Lubavitcher Rebbe said at the farbrengen of Passover the last day of Passover. It always make a big farbrengen is known as Messiah. Wash and during the farbrengen there was a mind. So this is a mind that was said 50 years ago on Passover 59. It's a whole mind about the world and about the different stages of us. The four different exiles. And including the the last the last and the last small. So I thought it's very very for this year 50 years later. As the Jewish people find themselves in a titanic confrontation against the Messiah of Iran of Persia which is also one of the we'll see. I think this mind is very very relevant. Not just cosmically but also individually like every mind. Okay. So we'll begin today. The Hashem will continue the mind on Sunday morning. Sunday morning is also the Rebbe's birthday at Nissan. So we'll continue the mind 8:00 a.m. We'll continue this mind after Passover. For those who are here there'll be a good Russia in the afternoon in 10 Gmail. Everybody is invited for men and women. Okay, so let's begin. The mind begins on a from the of Passover. The of Passover is a prophet. Period and period the end of and mostly chapter 11 of Isaiah. And that's the chapter that's dedicated completely to Messiah. Isaiah Isaiah the prophet predicts and prophesies what the world is going to look like at the time of the when Messiah comes. So there's a lot of details in that it's a stunning beautiful Isaiah. And it's read after last day of Passover. And over there he speaks about Messiah himself. And then Isaiah says to me Isaiah. A branch is going to come out from the stem of Isaiah is of course the father of David because Messiah is a descendant of David and Isaiah. And then he says this the love of Hashem. The love of the winner. The love of the winner the love of the of Hashem. On this person on this king on this human being there will dwell a spirit of Hashem of Isaiah. And he specifically says a spirit of of wisdom of being of understanding a spirit of advice. Guidance mentorship and strength might a spirit of us of awareness of knowledge and of Hashem and the fear of Hashem. This is going to characterize the the profile the personality so to speak of Messiah. And then he continues the years of Hashem. He'll be able to smell he'll be able to smell the years of Hashem. He will not judge people just based on what seems things things seem superficially. And he will be executing justice to all of the poor people and all of the destitute people and all of the broken people and justice and faith will be that which will guide him. And then he continues the famous prophecy that the wolf is going to live with the lamb as we will see. But this is how it starts with the love of the love of the love of the love of the and he continues all the prophecies about Messiah until he continues about the fact that the wild beasts will not be devouring the other beasts and he says all of the days of Hashem all of the days of Hashem. Because the whole earth the whole world will be filled with divine consciousness divine knowledge divine awareness like the water covers the sea just like the water covers the sea the entire cavity the entire space of the sea is covered with what you don't even see anything else outside the water. You don't see the space in the earth even though it's all there. So that's how the earth is going to be filled with the mind that the whole the whole world the whole earth will be subsumed it'll be it'll be submerged so to speak in the mind of divine consciousness. The mind of the continues the whole year by year on that day shall likeness of Hashem will again bring together his people acquire the rest of his nation from all of the different nations from Assyria and from Egypt and from pastures and from and from and from and from and from all of the islands around the world and they will all be gathered gathered together. This is going to be after the continues Isaiah continues and Hashem is going to dry up the means he's going to dry up the gulf the is the gulf like the tongue of of the Egyptian sea and he will lift up his hand on the river the Euphrates river usually Iraq where all the exiles of the Jewish people are going to come through to go back to Israel. This is all in this come come come in the of the of the Passover shall be the mind of the of the Messiah that can be kind of there's many other details in this prophecy that we see in with the Isaiah describes the state that will be in the world and in by us when Messiah comes because of my speedily in our days literally. And the in Isaiah the Isaiah says as follows. The of the of the of the of the world. When the time when the Jewish people will come out of the meaning of the world. All of the higher states of consciousness called the higher levels of revelation will all be ready they'll all be available they'll all be present. The and he brings this the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the the of the of the in the says the this is what there's another in Ezekiel. May all of the world. From all the four directions from all the four sides the spirit should come. What is he referring to? This is the Isaiah that we have earlier in Passover. It's it's the Isaiah of Shabbat Passover. Shabbat Passover there's a from Ezekiel. Ezekiel chapter 37 it's known as the of the of the of the the dry bones. Basically Ezekiel was taken to a large valley. And it was huge it was full filled of dry bones of the of the of the very dry emaciated bones. And Hashem asked him do you think that these bones can come back to life? And he says God this is above my pay grade only you know this. And that's when he tells him I want you to prophesy on these bones and say dry bones listen to the word of Hashem. Hashem says I'm going to bring the spirit into you and you're going to come back to life. And you're going to develop sinew and flesh and skin and you're going to have a spirit of life you're going to come back to life. And the Isaiah gives that prophecy. And when he gives that prophecy suddenly he sees a movement in the bones. And then Hashem says prophesy to the spirit to the world that Hashem Hashem all of the world from all four directions the spirit should come and infuse in all of these slain bodies and all of these lifeless bodies infuse in them a spirit of life and let them come back to life. And then Hashem says this is a metaphor for the Jewish people the Jewish people feel that they're dry they're dead of the we have no hope we're lifeless everything is just a dry and emaciated and this is a prophecy that all the dry bones are going to come back to life. This we read on Shabbat Passover. So the says connects the two of them. That when it says from all the four directions what what do you need a spirit from all four directions? From all four give us the spirit of life what is it from from so he says no the it's referring to the four spirits that Messiah is going to have. He connects the two and when he tells Ezekiel prophesy that the from from four directions the should come it means four directions spiritually speaking. The four that Messiah is going to be blessed with. What did we learn there's the of the the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love of the love So there's four different types of four different types of energies of spirits that are going to flow into Messiah. That's what the says the of the of the of the of the of the and the continues the beginning of the Messiah. When Messiah comes, the days of the King Mashiach of Lo Yei'amdu Chod L'Chod Aleph L'Chochma. We won't have a situation where one person will tell another person, "Teach me wisdom. Please teach me wisdom." Why? The save the possible says in Yirmiyahu third prophecy, "Lo Yilmedu Ish Es Rei'ehu Ki Chulam Yeidu MeKtanum V'Ad Gadol." It's going to come a time no person will teach anymore his friend cuz everybody will know me. Everybody from small from MeKtanum from the youngest to the oldest from the smallest to the greatest Chulam Yeidu Oisi. So they won't have to teach one to another where I come to you and say, "Please Aleph L'Chochma teach me wisdom." Because the spirit of each person which is going to include all the Ruchos, Ruach Hashem, Ruach Chochma Bina, Ruach Eitzah Gevurah, Ruach Daas V'Yiras Hashem, the bones are going to get all of these Ruchos, they're already going to have that collective knowledge that Yedi'a Kula. Chulam Yeidu Oisi from that therefore they won't have to learn one from another. V'Hainu, what do we see from the Zohar? Even though V'Nachal Love is referring to a person to Mashiach. So what's that to do with everybody? MeKol Makam Yigama Nachal Love Ruach Hashem Al Kol Echad V'Echad MiYisrael. The Zohar clearly teaches us that it's not a one person. So it would be when then I I still have to learn it. And then Hashem wouldn't tell Yichezkel bring that into all the bones. Not every one of those bones is Mashiach. So we see from here that Mashiach is simply an embodiment of the collective consciousness. It's not he's the guy and he's going to do everything and which No, Mashiach is embodying channeling the frequency in the world and embodying it basically what every everybody's going to tune into that. That's the idea. Yeah. In other words, everybody is Mashiach. Mashiach is going to reveal this consciousness in everybody. That's the point. >> [snorts] >> That's what we see from the Zohar. So so to give all the Kabbalat It's not like there's one personality and he's the big guy and therefore everybody now just follows. It's much deeper than that. The real truth of Mashiach is that he's going to reveal the Mashiach in every person. And in that state, you don't need to learn from anybody else. Because what we're learning here is something very profound. When we speak about this there's an inner knowing. There's an inner knowing that everybody has. Now There is not unlocked yet. Right. Now I have to we have to I have to know I have blind spots. I have blockages. I could be totally meshuga. I have biases. I could be completely consumed by my anxiety or my fears. And that's why we do need advice. Ase Lecha Rav, K'nei Lecha Chaver, Choo U'Vei Rav Yaeitz. Somebody who's not meshuga etc. That's critical. But that's all to help you access your inner knowing. It's not to replace your inner knowing. And that's a fundamental idea. LeCholah, what's the grace of God when Mashiach comes we're not going to learn from each other? What's wrong with learning from each other? What's wrong with learning? It's a beautiful thing to learn from each other. Aizo Chochma Melamed MeChavero. It doesn't mean we're not going to learn from each other that I'm not going to learn from anybody else. It's not coming from arrogance. It's the opposite. It's that the deepest wisdom you know so you can't learn it from anybody else. Because the energy that Hashem is manifesting through you is your energy that he's manifesting through you. And you need to be able to really trust it and connect to it. Because if not, the world is impoverished from it. That's the idea. So this V'Nachal Love Ruach Hashem that applies to some of Ezekiel's dry bones which is a metaphor for a person who feels dry and lifeless and bum and numb. But in these dry bones is going to be infused these four Ruchos. And that's what we see that the V'Nachal Love is not exclusive to a person. It rather represents the consciousness of the world which is going to be embodied embodied through this person and channeled through this person and evoked and aroused through this person. Which means when we're going to see Mashiach, we're all going to be shocked. >> [laughter] >> Because in our consciousness we look at leadership as the leader versus me. The big person, the the the talented, skilled, charismatic, brilliant, holy, divine, whatever all the all beautiful beautiful things even if it's genuine. But it's that person who's like, "Oh, finally we have a normal leader." What he's saying here the shock is going to be that what's going to make Mashiach Mashiach is that everybody suddenly going to experience that everybody is Mashiach. So it's going Oh oh wow, it's a different model of leadership. It's leadership in which the leader is smaller than everybody else. The leader is more selfless than everybody else. Right? It's what Korach didn't understand about Moshe. >> [laughter] >> He thought Moshe was looking for the job. Moshe said, "Trust me. There's nothing in this for me. I was very happy with my father-in-law. He supported me. We had nice sheep and I was in the desert and life was perfect. And I was I was the first one to fight Korach you're fighting me that I shouldn't be the leader. I was the first one to fight with God that I shouldn't be the leader. >> [laughter] >> You're like on my side. I would have given this up a long time ago. Trust me. So you got the wrong person. The point is it's an energetic experience that the real the real Nekudah of Mashiach is embodying the collective energy where there is no real hierarchy because Chulam Yeidu Oisi MeKtanum V'Ad Gadol. Because in the presence of pure infinity everything is one. So that's the Eimcha Inyan here. But what do we see from the Zohar L'Maaseh? That the V'Nachal Love is about every Jew. Sh'Aleihem Ne'emar Mei Arba Ruchos B'Yom Ruach. Because on all of them it says Ha'Atzamos Eileh Kol Beis Yisrael. Yechezkel says, "These bones represent Kol Beis Yisrael." And Hashem is saying this the spirit should come from all four Ruchos U'Fchi and infuse it. Fchi is from the word Va'Yipach. Blow it in Ba'Harugim Ha'Eileh V'Yichyu and these people who were slain and let them live. Ha'Atzamos Eileh Kol Beis Yisrael Heimah. And the Zohar says they will have all these four Ruchos which which are LeCholah exclusive to Mashiach. V'Chein Muvan, the truth is you don't only have to learn when Yechezkel and the Zohar in Parshas Nasso or Parshas Va'Yechi that not everybody knows. But everybody says this. Fascinating thing. On Yom Tov, every whenever we take out a Sefer Torah, we say Brich Shmei, Brich Shmei D'Mareh Alma. On Yom Tov there's a special Ribono Shel Olam. Yeah. So it's one of the things, you know, it's it's in the Siddur and everybody says it and you know, you move through it. But this Ribono Shel Olam that Rebbe is going to point out a fascinating thing. You say Ribono Shel Olam Malei Mishalos Libi L'Tovah. It's a beautiful Ribono Shel Olam. It's the one time that we ask for our families. Usually in Davening it's about you got to it's about your It's interesting that you don't see anywhere in Shmoneh Esrei a Bracha to talk about your kids. It's interesting, no? LeCholah, Chazal had kids. Don't you think they knew what it means to have kids? >> [laughter] >> No, so you can insert obviously and that's the point. Shma Koleinu, you could talk about whatever you want. You could talk about your dentist appointment, talk about your mortgage. You could talk about your Shviger. And you could talk about everything else. Avada. And really in any Bracha you can add whatever you want in the context of that Bracha. If it's Refaeinu, you could speak about the health of your children or the health of anybody else. And if it's Barech Aleinu about the Parnassah of yourself or your children. That we know. But there's no Bracha dedicated to that. There's only a few times that we even see a mention of it. And it's an interesting thing because you speak to most people this is what's on top of their head. So in the Shmoneh Esrei they couldn't find Ginas. This the sixth Bracha is about Mashiach in Shmoneh Esrei. Which is not what most people are thinking about all day. Maybe in this generation it shifted. But BeChlal, you know, somebody got somebody got to clean the house for Pesach. Yeah. No Bracha for Shalom Bayis. No Bracha for children which is such a common headache. Such a common issue at least I should say. I don't want to say headache. Sometimes it's a migraine. Sometimes it's Gan Eden or Gehennom. But it's such a Yeah. I think because because the real truth is that the focus the person can only fix themselves. In other words, the real focus is your own relationship with God. Like it's very easy to go my kids fix my kids. Fix fix fix fix fix fix fix fix fix. But the real truth is it's your own relationship with Hashem. So everything is from inside. Yes, it comes from inside not from the book. Exactly. Exactly. Exactly. We have a few exceptions and one of them is the Ribono Shel Olam of Yom Tov. We say Malei Mishalos Libi L'Tovah V'Hafoch Sinei L'Sinei. She Lo Si'i Le'Avdecha Zakeini Eshti Bonai U'V'Nosai. And you say your name and mother's name. So it's beautiful and give us the Z'chus to do your will and help us avoid the Yeitzer Hara and give us your pardon Torah. V'Zakeini Eshti Shichnas Avda. Then we say something. V'Yiskaiem Banu Mikra SheKosov V'Nachal Love Ruach Hashem, Ruach Chochma Bina, Ruach Eitzah Gevurah, Ruach Daas V'Yiras Hashem. Basically you're asking to be Mashiach. Nobody realizes this. It's like if you'll ask people is there a prayer that everybody should be Mashiach? Yeah, clearly. V'Yiskaiem Banu. Now you could look at the Pasuk. The Pasuk is in Yeshayahu Perek Yud Aleph and he It's not like a Medrash that it's about Mashiach. V'Yatzah Choiter MiGeza Yishai. There's going to come out a branch from the seed of Yishai V'Neitzer MiShorashav Yifreh V'Nachal Love. And he's going to change the world and he's going to redeem the world and everything regards It's all about Mashiach. That's clear. And then you're saying this Pasuk should happen Banu in us. Me, my wife, my kids, very interesting thing. We never knew that Jews have such grandiose visions. Everybody had their Schmedl mit Yankel, mit Zelig, everybody. Every Wasser Träger, every water carrier, everybody is saying It's a phenomenal thing. So, it's unbelievable. So, the Rebbi says the whole Zohar, you see it in the Tfillah. That's what he said. Every Jew, literally every Jew saying this Tfillah when they open up the Aron Kodesh on Yom Tov is asking that in him in him and her should be fulfilled this Pasuk. What does this Moshiach in Golus. Everybody is asking they should be Moshiach. So, there's a lot of Moshiachs. A lot of Moshiach How many Moshiachs do we need? >> [laughter] >> You know, a lot of chefs a lot too many chefs spoil the dish. You're bringing too many plumbers into a bathroom is a churban, right? Everybody has a different opinion, a different perspective. It's hard enough for Jews to accept one leader, right? You know the old joke, lahavdil, yeah? You know the joke? They said there was a one of the prime ministers of Israel met Eisenhower. I don't know, they say Ben Gurion met President Eisenhower and he said, "What are you so stressed about? Yeah? I have 200 million citizen under me. You have a 2 million citizens. What's the big deal?" He says, "No, I have you I you have 200 million citizens. I have 2 million prime ministers." So, it's a very big difference. So, not to not not not not not to confuse the two, but what what's the idea? So, what do we see from here? We see from here that the real inyan of Moshiach is not there's going to be one Moshiach. That it's going to reveal that you're Moshiach. That's going to be the koach of Moshiach. Huh? That's the inyan. So, it doesn't deny the fact that there's going to be Melech HaMoshiach. That's what you say in the Muna SiSol. It's not chas v'shalom taking that away. But, the real chiddush is not that he's Moshiach. That's [snorts] fine. That he's going to reveal that you're Moshiach. B'iskai'em Bono Mikra Kasuv, what do you mean? What I'm not Moshiach. What if you're not from Ben Dovid? What if you have to have been from Dovid HaMelech? There's a lot of tna'im to be Moshiach. Not everybody [laughter] is Moshiach. I was once at a dinner with Rabbi Adin Adin Adinsteintz, that's Rabbi Adin Even Yisrael. I was there, but I don't remember if it happened then or I just maybe heard it from another, but I think it happened then. So, there were questions and answers. It was in Manhattan, I think. So, there was you I guess you can call it a feminist type of woman. And she says to him, "I don't understand So, she's asking a question. She says, "Can the Messiah of the Jewish people be a woman?" Now, this is a this is a trap question in certain audiences. You know what I mean? Cuz if he says, "Yeah, Moshiach is a man." If he says, "No, oh." So, like it's you know, to stump the rabbi. Rabbi Adinsteintz was a very clever man. So, he looks at her and he says, "Listen. The women have taken away everything from us. >> [laughter] >> Everything. Everything is about women and women's rights and [snorts] women dignity and femininity and everything in them. Everything. He says, "There's one little thing we still have, and that's Moshiach is going to be a man. Don't take that away from us. Just just Let us hold on to this little little form of dignity that the Moshiach is going to be a man." >> [laughter] >> Love's like just We have one little thing. We hope that one day this some man is going to have some status in the world. Loss. Loss. It's not going to kill you. And that was the end of that. Yeah. It was very very hilarious. It was really funny. In any case, so that that that's the Vart that B'iskai'em Bono Mikra Kasuv, because when Moshiach comes, you're going to have Ruach HaKodesh. Ruach Binah Ruach Binah Ruach Eitzah Da'as V'Yiras Hashem. That's going to be the inyan. But, tzorech l'havin. So, this is the yesod This is the foundation on the Pasuk V'nachalav. Don't think we're talking about one person. We're talking about a person who's going to reveal it, channel it, I should say, channel it in to that everybody could see it in themselves. Mirror mirror it back to every person. That's really what it is. Of course, he can't mirror it to people if he's not embodying it. I can only mirror to you you know, what what I the frequency I'm experiencing. But, tzorech l'havin. Here we have to understand. By the way, an interesting thing is if you see in footnote 11, he says The Munkatcher Rav, the Minchas Elazar, Reb Chaim Elazar Shapiro, he passed away Taf Resh Sameach Gimmel, 19 33, Sivan Beis Sivan. He was known as the Munkatcher Rav, the Minchas Elazar. He was very from the big guy in the hadar. Lived right before the war. There's a video of him screaming Shabbos. You know the video? They have one video. Americaner Yidden, >> [clears throat] >> he'd Shabbos Shabbos Shabbos. He was a personality personality. So, so in his Sefer Chaim Shem MiMoadim, he brings out this point. The Pele that everybody is asking to be Moshiach. He just He highlights this point. The Rebbi loved references for everything. He loved when there was references. He found that the Munkatcher also says This time it's interesting. This this Vart, V'nachalav. Cuz it's it's it's it's a chiddush that people gloss over that everybody's asking to be the Moshiach. You know, we don't realize it. But, tzorech l'havin. But, here we have to understand. The Yisa B'Gmara, the Gemara famously says in Maseches Shabbos, Kuf Yud Beis, Im Rishonim Bnei Malachim, Anu Bnei Adam. Im Rishonim Bnei Adam, Anu V'chuli. He doesn't want to finish. But, the Gemara says, K'chamorim. If the first if the earlier generations were angels or children of angels, then we're human beings. If they were human beings, we're like donkeys. And he continues, "And not like the donkey of Reb Pinchas ben Yair." Cuz Reb Pinchas ben Yair had a bizayon, a choshev, a holy donkey who wouldn't eat food that was not tithed. There was no ma'aser. But, we're donkeys who eat anything. We eat anything. That's the compliment that the Gemara gives to the later generations. So, if the first ones were malachim, we're downgraded to people. If they're people, we're downgraded to chamorim. So, the Rebbi says, V'im kein efsher shayiach sh'yiskai'em Bono V'nachalav Ruach HaKodesh. But, here we see it's a whole different shift. That it's davka the generation at the end of Golus that everybody's going to be the beginning of Moshiach. V'nachalav Ruach HaKodesh, Ruach Chochmah Binah Ruach Eitzah Da'as V'Yiras Hashem. This means on one level there's a tremendous yeridas hadoros. We say there's adult sensitivity, adult level of awareness, adult consciousness. And yet on another level, in another dimension, you're saying V'nachalav Ruach HaKodesh is going to be on every single person without exception. Every single person. As the Novi says, L'miktanam V'ad Gdolam, nobody's going to have to learn from anybody else. Even the Katan sheb'ktanim, there's going to be a kulam y'dei'u Oisi. How do the two work together? Especially based on what's explained in the Siddur. In the Ma'amarim of Lag B'Omer, the Alter Rebbi's Siddur. So, the Alter Rebbi printed a Siddur with his Ma'amarim around and around the commentary on the Siddur. So, when the Ma'amarim of Lag B'Omer there, he says, Gdoilim Yide'u Moshiach Kasuv V'nachalav Ruach HaKodesh. He explains the tremendous greatness in this concept of V'nachalav. It's even greater than Moshiach himself. V'nachalav on him there's going to dwell something. Meaning, it Moshiach is going to be Moshiach and on Moshiach there's going to be something even deeper that's going to dwell on top of him. And here we see Sha'ar HaDa'as D'Ruach. He explains in that Ma'amar that these four ruchos sh'laym nemer may arba ruchos bo yehe ruach. On this Hashem told Yechezkel they should come from all the four ruchos and go into the bones who b'chinus Choid d'Atik. That's what the Alter Rebbi explains in the Ma'amar of Lag B'Omer. In Kabbalistic words, he says it's called the Choid of Atik. The Novi continues in Yeshayahu that Moshiach is going to smell Yiras Hashem. So, the Gemara says in Sanhedrin he's going to judge based on smelling on on on snuffing. He's going to be able to judge. He's going to feel the rei'ach, the smell, the aroma of goodness versus evil of of falsehood versus truth. And this is in Kabbalah called Choid of the nose of of of k'vayachol of of of Adam Kadmon. His point is that the Siddur brings out that V'nachalav Ruach HaKodesh is a very very profound. It's called in Kabbalah Choid of Atik. Al pi zeh der Alter Rebbi oideh oiser that this creates the request the the deep quest for more explanation. Efsher shayiach sh'dargin mailes k'zutiya eitzel kol echad miYisrael ach sh'mispalel b'iskai'em Bono Mikra Kasuv V'nachalav Ruach HaKodesh. How do we then say that this state is applicable and will be by every single one, by every single Jew, to the point that you're davening for it, and you're saying B'iskai'em Bono, in me in us should be m'kayem this Pasuk. Beis. Yuvon zeh b'hakdamas This will all be explained by prefacing Moshiach Kasuv, a Pasuk in Shir HaShirim. Kol Dodi Hinei Ba, M'daleg Al HeHarim, M'kapetz Al HaGva'os. This is Shir HaShirim chapter two. Before Purim, we focused on Shir Hashirim chapter 5. B'siyata In the different chapters of Shir Hashirim, we describe different levels of the relationship between the two people who are really connected to each other. Ani ledodi vedodi li. So, over here Could you bring the blue the blue one of the blue Chumashim or just the Shir Hashirim in the back? He focuses, as you could see in 16 Shir Hashirim, base ches. It's chapter 2 verse verse 8. So, the the bride is describing the love and the affection. Thank you so much. The love and the affection that dodi, which means my beloved one, showed me. I should have it in the back here. So, she describes kol dodi, I can hear the sound. Kol is the the voice, the sound of dodi, of my beloved one. Hinei zeh ba, he's coming. He's arriving. And her heart is so stirred from emotion. That's what she's obviously intimating because kol dodi hinei zeh ba and medaleg al haharim. On a physical level, she's describing how athletic how how mobile, how agile agile, swift her dodi is. Medaleg al haharim. He leaps over mountains. He jumps medaleg, he jumps over mountains. Mekapet, he leaps, he skips. Mekapet like when you skip al hagvoyos, over hills. Harim are mountains and gvoyos are mounds, like smaller hills. And she says my dodi is compared letsvi, like a gazelle, like a deer in the swiftness. You know, you ever you watch a deer running, there's something very majestic and graceful and certainly swift about it. And that's what my dodi looks like. And he's right behind the wall. Hinei zeh achar hakosel lanu. My dodi tells me, as he's jumping over these mountains, my dodi tells me, kumi lach, it's time to stand up, my wife. My beautiful one, ulechi lach, start walking, start walking towards yourself. And then he tells her the words ki hinei hastav avar. Hageshem chalaf halach lo. Hanitzanim niru ba'aretz. Eis hazamir higia vekol hator nishma ba'artzeinu. And I find this to be some of the most beautiful pesukim that there are. He says it's time for you to come to yourself because the winter is gone. The rainy season has passed. Um the buds of the flowers start appearing already on the land because it's springtime. The time of singing has arrived and we can already hear the voice of the turtledove all over the land. And turtledoves come back, they make a migration when spring comes. So, basically, nature nature is coming back. Hate'einah chonteifachah, the fig tree has formed its small figs. Hakfanim samderu nasnu reiach, and the the vines are blossoming and giving their fragrance. Kumi lach rayosi yafosi ulechi lach. So, my wife, please stand up, my beautiful one, and start walking towards yourself. So, this is basically she describing kol dodi hinei zeh ba medaleg al haharim and how dodi is reaching out to her. It's a new season. The winter is gone, the hibernation is gone, you know, the cold, the frigidness of everybody being stuck in their in their little corner. The birds are out, the figs are blossoming, the grapes are blossoming. Hanitzanim niru ba'aretz, all the birds are singing, you can hear the song of the birds. Kol hator nishma ba'artzeinu. So, it says in Eis Midrash, if you look in Midrash, [snorts] Shir Hashirim Midrash Rabbah Shir Hashirim, he says yesh bo zeh beis peirush. So, the Midrash gives two interpretations. Peirush alef, kol dodi hinei zeh ba zeh Moshiach. It's a metaphor for Moshiach Rabbeinu. Who's dodi who's coming, leaping over the mountains? It's Knesset Yisrael imagining the presence of Moshiach Rabbeinu's appearance. Kol dodi hinei zeh ba, this is Moshiach Rabbeinu. Hinei zeh kasuv zeh kol yamei tzeis'chem miMitzrayim, meaning it takes us back to the season of yetzias Mitzrayim. And this explains why he's leaping over mountains, why he's skipping over hills. Where was Moshiach jumping over mountains? She'az hayah hadilug vakfitzah al haketz. So, the Midrash Rabbah says he jumped over the ketz, meaning he skipped over time. You know, like it says a thousand years by you is one day. So, he condensed time. In physics, there's something called the crunch of time, when time is crunched together. A huge span of time becomes condensed and smaller cuz time everything is relative. There's the relativity of time. Based on the speed, time also changes. Time machine, yeah. So, medaleg al haharim, he jumps over mountains. So, a space that usually a span of space that usually would take you a hundred years, medaleg, he jumps over it. So, the ketz, she'dilug me'al bnei Yisrael leduchanah. He skipped over uh 400 years. It said they're going to be in galus for 400 years. Hashem told Avraham Avinu and it became 210 years. Uchmaikin dilug al ma'aseichem. The Midrash says a few things over there. That the Jews were ovdei avodah zarah. He says, no, he's jumping over that. But all of these there's all these actions that they're not worthy of redemption. Dilug al ma'aseichem, he skipped over all of it. Meaning it's like he overpassed, he jumped over everything. If he would stay focused on all of these things, nobody would be able to be redeemed. Sometimes, if you stay focused on certain things, you stay stuck there. So, Moshiach Rabbeinu was medaleg al haharim u'mekapet al hagvoyos. And he said that's what Hashem is doing. The length of time is not an issue, we can jump over it fast. 400 years can be reduced to 210 years. The fact that you're ovdei avodah zarah, we're jumping over that. The fact that your ma'asim, your deeds may be unworthy, we're jumping over that. Kechol prat inyanim she'bemidrasham, she'az Moshiach kasuv yetzias Mitzrayim u'pasach Hashem al haPesach. That's why it says be'itzim, Hashem will leap over the homes, the doors. Same concept. Was trying to leap over. Leap over means the ability to jump over situations and over spaces and not allow yourself to get stuck in those places. So, it's not just incremental, you know, growth, step by step by step by step, which may not allow me to get out there, but there's an element of dilug. U'peirush habeis, the Midrash continues, a second commentary, kol dodi hinei zeh ba zeh Melech Hamashiach. Kol dodi hinei zeh ba is Melech Hamashiach. Mashiach kasuv hinei zeh ba in lashon osid. It changes the meaning of hinei zeh ba. If it's Moshiach Rabbeinu, hinei zeh ba means he came already. Hinei zeh ba means he's coming, ekumt. In the present, he's coming. Hinei zeh ba, he's coming, he's about to come. Lashon osid. So, it's two interpretations of how to do kol dodi. U'vishman hagolah u'viyas Hamashiach, yehei dilug u'kfitzah al kol inyanim. Because then we're going to have also a dilug, jump over, and kfitzah, a leap over, and skip over all over the inyanim, all over the things that can keep us encumbered and blocked. There's going to be that ability to be able to jump over all of it. Be'aseres yemei Moshiach u'viyas Hamashiach, kemo shekasuv kemo tzeis'cha meMitzrayim, adeinenu nifla'os. Even more than by yetzias Mitzrayim, as the navi says in Michah, like the days when you left Mitzrayim, I'm going to show you wonders. Emes u'verachah u'emunah. The sefer Sha'arei Emunah from the middle of the Rebbe explains she'afilu hanisim she'hayu beMitzrayim einam be'erech legabei le'eilu degulah asidah. Even the miracles by Mitzrayim don't compare, they pale in comparison to what the future redemption is going to look like. Vezal kemo tzeis'cha meMitzrayim, adeinenu nifla'os. She'lo osid lehavi einu nifla'os she'afilu legabei hanifla'os she'hayu beMitzrayim. This is the depth of the pasuk. Just like when you left Mitzrayim, I'm going to show you wonders. It doesn't mean I'm going to show you wonders like by yetzias Mitzrayim. I'm going to show you wonders even relative to the wonders of yetzias Mitzrayim. In other words, even the Jews who were there going to say, "Oh my god, this is crazy." Now, lecholah yada, how could you impress them? They saw the ten plagues, they saw kriyas Yam Suf, they saw yetzias Mitzrayim, they saw the manna, Matan Torah on Har Sinai. How are you going to impress them? So, the navi says kemo tzeis'cha meMitzrayim, adeinenu nifla'os. Not just it's going to be a repeat, but the Sha'arei Emunah explains nifla'os relative to kemo tzeis'cha meMitzrayim. That they're going to be completely blown away. That means there's going to be something that even legabei yetzias Mitzrayim is going to be astounding and stupendous, like, "Oh, wow." Nifla'os legabei denifla'os den. So, the medaleg al haharim is going to be even deeper. Yeah, could be. So, it means that even the AI generation will be even more impressed than the impression they had. Yeah. Yeah. And something else is coming. You would think, how could you blow them away already? Like, you already, you know, you took out all the you showed them everything. So, he says there's going to be a nekudah that even legabei there kemo tzeis'cha meMitzrayim, adeinenu nifla'os. Even legabei yetzias Mitzrayim. It's going to be a tremendous chiddush. Huh? It's coming. Cuz you can have a clockwork, right? Today, we can actually have AI clockwork. Yeah. Yeah. Yeah. Even if If look at nature today, right? If you would speak to somebody 100 years ago, 200 years ago, about the technology that we have today, they would push it put you in an insane asylum. They would certify you as as babemus. Today it's like, "Oh, no, no, well, let's not exaggerate." But we all we we all know this. You know, the way the world changed in 100 years, it hasn't changed in terms of technology for thousands of years. How did it happen 100 years? A 5,000 years it should be a more developments than in 100 years. In 3 months. In 3 months, very good. The last 3 months. So, that shot is when God expedites consciousness. It expedites it. Medala galocharam. When does medala galocharam? That's expediting consciousness, literally. Somebody told me the line, "God has been expediting consciousness." And once it goes into flow, medala galocharam, it's like, and then 50 years then it's not a chiddish. Like, what could already surprise people? What could surprise people? You used to tell a person that you're going to you're not going to drive your car, you're going to sit in your car and read read a newspaper and do your of okay, I'm a meshugana. There was a time, if you think about driving a car, you're a meshugana. You take a horse, you take a camel, you take a donkey, right? Reading a newspaper is a meshugana. Exactly. Never mind the telephone. Never mind talking on the telephone and they can hear you in Australia. So, all of these things this is even but this it just teaches us that once things open up, they happen in ways that are completely beyond our imagination. And this is all in golus. When the golus cracks open, the nigle hashem, it's a whole different inyan. And yet completely integrated, cuz that's the whole chiddish of geula. So, what do we have till now? He started off the first chapter of ruach hashem that we see it's talking about every person, not just one mashiach. We see that from the zohar, and we see that from the tefila that we say every Yom Kippur ribono shel oilam mashiach dibe letov. Lichaya, how is that consistent with the descent of the generations? You do this that the gemara says, "Im rishonim kemalachim, acharonim kemalachim, anu anu." Vichulo. From this he went into the possuk kol dodi hinei zeh ba medala galocharam kaptsu al haharim in Shir Hashirim which the medrash sees both as referring to Moshiach, referring to Mashiach, the past and the future. And in both of them it's medala galocharam, this leaping over the situation and reaching heights and stages that are unimaginable when you look at it from a more finite perspective where we're going step by step. And the chiddish here is that there's going to be niflaos even more than yetzias mitzrayim. Vihinei, dibur hamaschil kol dodi taf shin tes. So, this is the last Pesach of the Rebbe Rayatz's life. The previous Lubavitcher Rebbe Rayatz passed away Yud Shvat taf shin yud. Yud Shvat 1950. So, the last Pesach of his life was Pesach taf shin tes, Pesach 1949. For that Pesach, he gave out a hemshech of mymarim. No one has kol dodi hinei zeh ba medala galocharam. So, a few mymarim taf shin tes, just like we learned bas legani that he gave out for Yud Shvat taf shin yud the next year. So, this is the mymar that came out kol dodi taf shin tes that year. Taf shin tes. So, this was the last Pesach of his life. So, as the Rebbe used to say, the sichos and the mymarim of the last year have in it very very powerful information for a for the next generation. So, in that mymar, move amash bilikutei Torah ha Ari zal. He quotes what the Ari zal says in his likutei Torah. The Ari zal has a sefer likutei Torah, not to confuse with the Alter Rebbe's likutei Torah. Likutei Torah of the Ari zal is also on the parshios. It goes through all the parshios. And on each parsha, on most of the parshios he has his insights, kabbalistic perspective of the Ari zal. So, over there in parshas ki seitzei, the Ari zal speaks about and he says the golus Edom v'Yishmael hein treinei yarchein. The golus of Edom and the golus of Yishmael generally associated with Rome and the Muslim world, the Christian world and the Muslim world. Edom is usually associated with Eisav. Eisav is called Edom, ha'edom adom hazeh, and Eisav settled in malchus Edom in the country of Edom. But in the literature of Chazal, it's seen as the malchus that was bequeathed by to Rome. And Rome took over that malchus which ultimately formed and and morphed into Christianity. Initially it was not the Romans were the greatest prosecutors and harassers of the Christians. Yes, including killing some very significant character some significant persons there. But ultimately, with Constantine, it converted and the Roman Empire became Christian. So, that's associated with golus Edom. Then you have golus Yishmael. Muhammad rises to in history in the 7th century, in the 600s after the common era, which means more than 6 centuries after the around 6 centuries after the churban bayis hamikdash churban bayis hamikdash was the year 70. And this is in the 7th century, and this is known as golus Yishmael. Because Muhammad is very very powerful and starts a very aggressive conquest of countries. And the Jews that live under Muslim rule are known as the Jews living in golus Yishmael versus golus Edom which is seen as the golus under the Christians, Edom, the Pope and the European countries versus golus Yishmael. So, the Ari zal says that golus Edom and Yishmael represent treinei yarchein. Yarchein is from the word yarech which is the thigh. Right? Yud recha'im mishnayim v'adi recha'im. Which represent the thighs of a person. V'hein bichinas netzach v'hod d'klippa. To give it context, there's a famous dream of Daniel, the famous dream of Nevuchadnetzar in Daniel. Daniel chapter 2 has the dream Nevuchadnetzar has a dream. He is the Babylonian emperor and he forgets what his dream is. And he summons Daniel and Daniel tells him what his dream is and gives him the interpretation of the dream. Nevuchadnetzar sees a very very grand perplexed statue. There's the head of gold and then there is the torso and the arms silver and then it goes down and there's copper and there's iron. And Daniel describes to him that these are four malchuyos, four empires that will dominate history and dominate the Jewish people. And the first is golus Bavel which is reisha d'dahava, the head of gold. That's you, Nevuchadnetzar was the leader of Bavel. Bavel is present-day Iraq, the Babylonian Empire. That's the head. And then it goes down into you have golus Paras u'Madai, the Persians who defeated Iran. Iran which defeated Iraq and conquered the malchus Bavel. That's when the nes Purim happens under Paras u'Madai. Paras and Madai are two parts of Iran. Paras is the south of Iran and Madai was the north of Iran and Cyrus combined them both. Iran is a huge country, as you may know. You probably have seen the map recently. So, that's the second golus after Bavel because the Persians defeated by the Babylonians. From there came the Greek Empire, malchus Yavan, who defeated the Persians. Alexander the Great took over the world and wanted to spread Greek philosophy and culture all over the world which ultimately led, after a long time, to Chanukah. And then ultimately the Romans defeated Yavan and there comes malchus Edom and they destroy the second bayis hamikdash. So, in Chazal and in Kabbalah, these are known as the four goliyos. Golus Bavel, golus Madai u'Paras, the Babylonian exile, the Persian exile, the Greek Empire, the Greek exile, malchus Yavan and malchus Edom, the Roman exile, Edom. Part of golus Edom branches out into golus Yishmael. Because in the after the churban bayis sheini, you have of course the Roman golus which heavily heavily persecuted the Jewish people in unprecedented ways. The tyranny and uh barbarity and oppression of Rome was well is well known. But then you also have emerging, as I told you, in the 600s you have suddenly Muhammad which represents golus Yishmael. Which we are dealing with as we speak in a very intense way. So, the Ari zal says that it's not stam. It represents four inyanim, four different inyanim. There's the head is connected to malchus Bavel. This Paras, this Paras u'Madai, he says those are the treinei zero'in, the two arms. Yavan is the guf, the torso. And then you have Edom and Yishmael are the two legs, the treinei recha'im. That's what the Ari zal says over there. So, you have the golus of the reisha, the head, which in kedusha is associated with chochma, bina, da'as. You have Paras u'Madai, the next one, the two parts of Iran, is connected to the two arms, chesed and gevura. You have Yavan is the guf, which is the next stage, the torso, the body itself. And then you come down to the thighs and the legs which go all the way down. That's Edom and Yishmael. That's what the Ari zal says in likutei Torah parshas ki seitzei, based on the dream of explaining kabbalistically the dream of Nevuchadnetzar that Daniel explains. The Maharal of Prague in the sefer ner mitzvah dedicated to Chanukah is a huge arichus on the four goliyos and what they represent. This was a very big sugya for Chazal and especially for the mekubalim. What the four goliyos are and how it evolved through history on many levels. On the last leg, very good. Very good. And you can see if Paras and Madai wants to do golus Paras and Madai a second time, the Edom and Yishmael tell him, "No, no, no." Yeah. Yeah, yeah. You got it, very good. Paras wants to reclaim the ancient glory of, you know, Cyrus and Achashveirosh. And Edom and Yishmael, other parts of Yishmael are like, "You had you had your gig. You had your gig. You had your sent the stage. like over. Yeah, next at base or they were at base now we're going to daleth. We're ready for Zion already. But that's the word, the last leg, yeah. Everything is connected to the spheres. It's always a manifestation of the spheres. So the head is of course associated with the arms are associated with and raw. The is associated with raw and that's right. Those are the two sides. It says in the next right. Train shaking. Next right are the two shaking. Shaking is like the shake we have in this week's shake the two sides the shake on the right and the shake on the left. So you have right and small raw next train shaking. You see you the ice you see the raw. But that's not mentioned here. We'll see why. And then you have next right so that's what he's saying that result says that Adam and that's next right. After and which is and after which is after which is the brains and that's is the head. Oh, he doesn't say. But next right. It seems like next is Adam. Asaph and and right is raw. That's what it seems like because that's the order next right and first came Adam and then came raw. And we see that for many generations Jews suffered from Adam even more than from raw. But now it reversed. So it's fascinating. Not that raw was easy. was not easy. But for many generations you saw that it all says that Adam was relative raw relatively was a little easier than Adam. Because because a person can stand on the right foot longer than on the left. >> [snorts] >> Yeah. Yeah. Because we are right. Even logically according to the Rambam the Islamic religion is not of a desire. It's monotheistic. versus Christianity. So even on a spiritual level going into the mosque, converting to Islam for the Rambam was different than converting to Christianity. I'm just saying even from a spiritual level. But also from political point of view and military point of view and a safety point of view for many generations relatively it was easier by raw. It all says this and he lived in the 1500s and the 1600s. He says this about uh a a splitting up his his family into two camps. And if one gets killed the other one will escape. So he says it's all about the future of the Jews being splitting split up between Adam and raw. It all says this. He has a called 12. and that's raw. He discusses the whole story of meeting Asaph and sending him the gifts and preparing for war as a premonition a preparation for everything that's going to happen throughout raw. So he speaks over there about the split of Adam and raw. and them is also connected to that, yeah. It all says connected to that. Yeah. Yeah, an interesting thing I'll tell you. There's a word that comes from Poland um of five one of the bigger of raw. I think he was killed in the Holocaust. His name is five so he has a safer. So he says over there I think he brings it from others. Why is it Gershom called the there's one person in Jewish history called the light of the exile. Now truth is Gershom lived in Germany Mainz Germany and he was considered the spiritual leader of German Jewry. And he was certainly a light in the raw. Gershom was very well known. But Rashi for example is not called the Rambam is not called even though Rashi right his contribution in terms of commentary on and on and on and on is unprecedented. Why was Gershom the only God will be Israel in all of history to be called the light of raw? So uh so this is for them. The one said it over that's how I know it. I didn't know it from the safer. He said it over. I have it. Gershom made two of us. Two famous of us. One is that you can't divorce a woman of raw. You can't just divorce. I want to get divorced. I force on her a get even if it's not justified. There may be other issues. Why? Because he realized that men were taking advantage of raw. Just like we see today with the whole issue. was designed for for healthy people who want to do what God says and are not sick. >> [snorts] >> When the moment it's being taken advantage of to be manipulated so I don't say that it can't happen anymore. He realized a lot of men are not dealing with full decks of cards. And a lot of other issues. So therefore you can't just get divorced. You can get I'm in a bad mood. It was no breakfast wasn't ready. She burned the challenge. Okay, I'll get. So he said no it can't be raw. The second he made is that you can't marry more than one woman. He forbade polygamy for a thousand years. This was 948 precisely. So the thousand years ended in 1948. Just for the record it's good for Jewish trivia. In 1948 when Israel was founded that's the year that ended. Now he didn't have authority over because it's already after the he only had authority over Jewry not over Jewry. So his never applied to the communities and that's why this didn't apply. In 1948 though rabbis felt it would be advisable to continue to and and not introduce polygamy in 1948. So that's why we still don't marry more than one woman. >> [snorts] >> You second that motion okay they decided not still we're not letting his just wither away even though a thousand years. But he didn't do for more than a thousand years. Because he didn't feel that you know it's not a Sinai. He did it from his own understanding obviously as a so therefore he did it for a thousand years till 1948. It's interesting. So the said I is not a technical blueprint for life here. represents spiritual truths. The times that was already a thousand years since the urban. And you know when you're traveling in the ocean and it never ends it never ends and you get seasick and you just give up at some point there's not going to be a there's not going to be a destination. He says that's what has started to happen at that point. The Christian persecution of the Jewish people was so deep. They were proving that the Old Testament is old and the covenant with God is gone. Because you sinned. And there's a new religion and look at the success of Christianity. You have to understand the Jews had nothing. They didn't have a neighborhood to call their own. Forget about an army nothing. That Jews were at the mercy of every every of the whim of every every despot every murderer. And you know we look at October 7th. We don't understand which was the great catastrophe for our generation. We don't understand in ancient times right? Somebody was in a bad mood or some vicious anti-Semitic anti-Semitism crept into his heart and these things happened to them raw. Unfortunately so it was getting to the Jewish people. Gershom didn't only reveal a raw. He revealed the truth. That a man cannot divorce a wife raw. What does that mean spiritually? We're married to him. He can't divorce us without our consent. So when they're saying God divorced you he made a covenant divorced you Gershom was just manifesting the truth that he can't do it and the Jewish people never consented. So they said okay he didn't divorce you he just married another woman. God has two women. You keep the old woman because you can't get rid of her and then you have a new woman who's young and attractive and that's Christianity. I've been made a second of us. You can't marry two women. So he was raw. He became the light of the exile because he illuminated the exile with light. He infused light into the Jewish consciousness that they should know that despite all the darkness the marriage has not been affected in the slightest. He didn't GET DIVORCED FROM YOU and he didn't marry anybody else. There's no raw. I didn't see it. I I did say it over once by with a tremendous raw. And the matter of I saw that they bring it from I think made maybe. So I think the brings it but I think and I have to look but it's it's brought in raw. The was most of something of raw. He says and this explains why the of raw didn't go for the communities. It's not a technical thing. He says by them there was no they never gave up because raw wasn't as harsh at the time as Adam. So they didn't need the Jews didn't need this. They had it they had it. You see by them most of them was very very strong. So they didn't need this. So was raw for them. For those who got stuck in this perception that they're of wood and Huh? I guess so. Okay, I hear. So that's the raw. He illuminated the raw. It wasn't just the that he said. He the represented a spiritual consciousness that he gave to the Jewish people. That I feel about story, it's a story I have to ask and I'm there. It's a journey. It's not a destination and it's a challenge. It's not a verdict that determines the fact that we are alienated. It's something we're working through. It's not because God forbid I gave up on you. That's like the moment we learned before put him, you know, but they that the other atoms is not compromised. So now back to our union. In the last goal is you have Adam and you have Yishmael not so good which are the three yards. That's what I resolve says in liquid toilet and the brings it in the cold of the last pace of his last pace. So he says in the moment based on the result equal avoid the of his manner goals of the next of the after. So he says I have the convert. The avoid of the Jews is always relative to the nature of the goals that they're in. We don't live in heaven. We live in the world. So the goals defines what the flavor of a void of the sham is. It's not not just a mistake. You have this one ended up by the Romans, one ended up by Yishmael, this one ended up by bubble by the other one. In each goals, each goals brings out from the Jewish people their best juice. It brings out from them a certain energy, a certain feature. A certain avoid. You have to have the word the very not just we end up in the goals. There's a purpose there. There's a journey there. There's a meaning there. So based on how do you know what it is? The possible says in to him you learn your wisdom from your enemy. You know, they say tell me who your enemy is and I'll tell you who you are, you know. By the way, whenever the Jewish people doubt themselves, I say this in my lectures or whenever Jewish people doubt themselves are we the same generation or generation that left Egypt and stood at Sinai and experienced Hanukkah and Purim and the first base of the second base of the or we're just like you know fake Jews like some people argued with from the Kazarian, you know, we're not even uh 13th tribe that were okay, we're not going to get into that. And then if you ever want to see who the Jewish people who you are, just look who hates the Jewish people. Look at your tell me who your enemy is and I'll tell you who you are. So when you see that the people who hate the Jewish people in every generation including this year are the greatest despots, murderous, barbaric sadistic who have no problem torturing and you see these are your greatest enemies, you're doing something right. If Hitler if Hitler and Stalin and Goebbels and Eichmann and the Ayatollahs and then Nasrallahs and the Sinwars of the world, if they hate your guts, I want to be your friend. I want to know what are you doing what what what makes you so holy that they hate you? So it's a very very powerful litmus test cuz we don't always look at it that way. We all we look at our which is a Jewish thing to do. It's called Jewish guilt.com www.jewishguilt.com. Okay, so you have to know your but you also have to look when you look at the enemy, you see who you are. If every evil despot, if every tyrant dictator barbarian, cruel sadist hates this one people I want to be a friend of this people. I want to know why do you trigger the hatred of the worst people in history? It's a it's a powerful thing. You understand what I'm saying? Why all the Homans? Why are the Homans always obsessed with you? Homans with Nazis with Titus with Turkey with days with Milanetsky's, WHY ARE THEY ALL OBSESSED WITH YOU? I'M WITH CANNON. WHY ARE YOU TRIGGERING all these people? >> [laughter] >> WHY DON'T YOU EVER TRIGGER nice people, kind people, generous people, benevolent people? Why you always trigger these people? These are the show of my root of Huh? Yeah. I'm a like him can't stand you. So this means that you're doing something right. Maybe you're not doing something you're doing something right, but it means something about your presence is very right. Something about your presence is holy. And this is really the inside of that the holiness of the Jewish people is their presence even more than anything else before everything else. And that's why the secular atheistic Jew triggers the same venom. Because the presence is inherent. I will be sure you still home. They can't escape themselves and something that drives Jews crazy. Cuz they think once they did a nose job and a facial job and they made a couple of dollars and they intermarried and they became fine schmuckers and they're liberals and they're left wing and they joined me too and black lives matter etc. etc. And they out Gentiles the Gentiles so finally the Gentiles would look at them and say wow, you're such special people. But October 8th they look at them and they say you're dirty Jews and Hamas should have finished the job with all of you and then they're like oops. That didn't work. So what now? So this is a very very very powerful idea. What you're learning from here is also from your enemies you learn what your avoid is. Because the reason I'm being challenged in this area is because this is my avoid. So that's what that he's saying in the moment that the main avoid in goals of Adam and Yishmael is not so good and avoid because they represent the distorted not so good and avoid the the two thighs of people versus Habad and Hagas which is earlier goals. But now the main avoid is not so good and avoid. That's what he says in the moment. And this is going to be ultimately the explanation in the whole Indian of a knuckle of what it means that everybody is Messiah. Okay, so that that that that we're going to discuss. So you want to know if it's all a soccer game cuz a soccer game or as the Europeans call it a football game, the Americans got it wrong cuz it's really a football game. Does this mean that basically life and goals is football which is why the backroom the issue of a boys like football today. They think because they're not good back home. They don't realize that they're in tuned with the void of not so good and avoid. The most popular sport, yeah. You like football, no? Right? So you always looked at it as a you're not staying in office, but you just learned that your soul is looking for not so good and avoid. Not so good and avoid. Huh? Not so good and avoid, huh? You're obsessed with it, okay. Okay. Right. So what's the Indian the issue of a void of a show is show of a void of not so good and avoid of a possible day. Why does he bring this in the moment of cold day? What's the connection keep him a possible day to keep him down and make up to like voice? Because what's the what does day to do? He jumps over the mountains. He skips over hills. He leaps over mounds. We are doing show me down but I got a my cup is lying. So how is day to described? Somebody who's using his legs. He's jumping. He's skipping. He's leaping. That's what day to do is. And we have a mission of all this that tells US IS ONE LEG AND my cup is is two legs. My cup is is you jump over with one leg out and my cup is is lying with two legs. Requires much more athletic agility. Cold day to is my cup is and my cup is. But you come out so in your not so good and avoid, what does this represent in the spiritual posture of a person? This is not so good and avoid which are the two lying the two the two legs. Show him the bottom of the line. In so you're they're called the two parts that are the bottom of the outside of the gulf. In other words, if somebody cuts off the head, there's no life. If somebody gets rid of the heart, there's no life. Not so good and avoid the train shaking that called the bottom of the outside of the gulf. Outside of the gulf doesn't mean they're outside of your body, but it means it's the parts that are more external to the essence of the body. Why? Because they are those that execute. They bring you places. They're not involved in planning strategy. That's not their job. Their job is to get the ball into the goal. Their job is to take you where you have to go. It's more execution. Boots on the ground, huh? Huh? No organs. That's why it's called the bottom of the gulf. Outside of the of the organic structure of the body. Of course it supports it all. For Indian bizarre day of a void of this manner goals of the line not so good and avoid as I know a goal of the line not so good and avoid. So now we understand the maker because the avoid in this goals is not so good and avoid with the two legs. So that generates the line not so good and avoid line not so good and avoid which is what Messiah is going to do. It's the same idea. It's not that he's going to start being line not so good and avoid line not so good and avoid. It's the avoid is line not so good and avoid line not so good and avoid. So the result is a redemption which is line not so good and avoid line not so good and avoid which is with the two legs. Not so good and avoid. What command this is what the Messiah says. One of the very mystical statements about the time of Messiah says the Messiah come out to line by line as the legs arrive to the legs as the the feet muddy muddy means beat as the feet meet the feet as I am a show of under line by line who I say that's when we'll see the fulfillment of the possible in Messiah. His legs, his feet will stand that day on the mound of olives. The call of the city this is under all by the goal which come out line by line. When the legs hit the legs, when the legs move to the legs, when the legs meet with each other. What's Kad Matir Aglin b'Aglin? This means that there's times when the Avoda is in the brain. There's times that the Avoda is in the heart and then there's times that the Avoda goes into the Raglin. And your legs need to meet K'vei Yochid d'Ribbono shel Olam's legs. Your legs need to meet Mashiach's legs. Kad Matir Aglin b'Aglin. The Raglayim of the person, the spiritual posture of the person is Netzach and Hod, the Raglayim. Kad Matir Aglin b'Aglin, when it encounters the energy of Raglayim from above. That's the energy in the world. It's also Raglayim of Galus, of of Edom and Yishmael. Kad Matir Aglin b'Aglin, our legs meet their legs. It could be different on different levels. When our legs meet their legs, then it's going to be V'omdu Raglav b'Yom Hu Al Har Zeisim. M'daleg Al Hehorim, M'kapetz Al Hagvo'os. Well, what does all of this mean? What does all of this mean? So, he starts explaining. >> [snorts] >> Okay, you know what? We'll continue. We'll continue b'ezras Hashem Sunday morning. Sunday morning, okay? Remember. 8:00. Everybody have a beautiful day and an inspiring day. And uh a lichtige Chodesh Nissan and a lichtige Pesach and we should see the V'omdu Raglav b'Yom Hu and V'nochal of Ruach Hashem. B'karov mamash. And the defeat and the defeat of Galus Yishmael. And Edom, yeah. Through Edom. >> [laughter] >> In Edom itself, you're saying? Shabbos Hagadol is going to be a Shabbos Hagadol d'Rosh Hashanah. We'll have our morning shiur as regular. 8:45, 9:00 and then Shabbos Hagadol d'Rosh Hashanah will be in the afternoon before Mincha in the tent. Everybody is invited. And then we'll continue the Maimer Sunday morning at 8:00, b'li neder, b'ezras Hashem Yisborach. >> [snorts] >> Have a beautiful and inspiring day. May we see complete victory and complete redemption. Thank you very much. Gevaldige vort fun Reb Naftali Gershon Meir d'Golah, something special. Yeah, yeah. Meir d'Golah. Never abandoned, yeah. No, just the just the one was for a thousand years, the polygamy. The other ones he made. But by the Sefardim, they were never accepted cuz he wasn't there uh There was already a split between Ashkenazim and Sefardim. He was in Germany. If >> [laughter] >> M'gaish b'koach, you get the rice on Pesach. Unbelievable. Gan Eden. Chumus, lafa, small uh soft matzos. That's the Yemenites. That's the Yemenites. But you have to do Slichos from Rosh Chodesh Elul. So, you got to choose. Either you have sushi on Pesach with rice and you got to get up Rosh Chodesh Elul 5:00 in the morning. Or you do sushi with quinoa and then you can sleep till Rosh Hashanah. >> [snorts] >> Choose. >> [laughter] >> Choices in life. U'vacharta b'chayim. Yeah. But clearly they weren't affected by the European uh enlightenment like the the Ashkenazim, the the intellectuals. Yeah.