Shiur by the Rav, R' Azriel Kuschnir Sunday morning.

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Zelle: Kehilaslevvnefesh@gmail.com

I'm trying to finish the introduction today.

Let me get a shirt.

Okay.

The.

So last time we spoke about.

How the attraction of.

To anything.

Gosh, music is, is not really anything in the goshmuth itself.

Rather, it's, it's a, it's a draw towards the meat sauce that's inside that thing.

So when I'm, you know, I'm currently in this moment for everyone who's on recording, there's a plate of, there's bagels in front of us and some cocos and some nice Halo Yisrael cream cheese, because we wouldn't do it any other way, obviously.

And, and like, I'm like looking.

I'm just, you know, I'm, I'm like, I'm thinking about the second we're done with this year, I'm just, I'm going to go into one of those.

So is it that.

So is it that like, the cream cheese is geshmak and the combination of the bagel and the cream cheese geshmak, on an external level, yeah, that would be the physiological explanation for why I want that.

But Lamaisa, at essence, really, on a deeper level, there's a neat sot of Kedusha that's waiting in that bagel that's, that's.

That's waiting for me to elevate it and it's drawing me close.

Meaning the spark of, of kedusha that's, that's in the neshama is craving to connect to the spark of kedusha that's within.

Within that, that bagel.

And when a person says, you know, says the proper bracha and eats with the proper kavanas and benches properly, so your mala, that nitotz of Kedusha that's been, you know, waiting in those.

Not just waiting in that bagel, but we're waiting in the kernels of wheat in a field somewhere in Iowa.

There was sparks of Kedusha that would have been there since, since, since it was picked.

And even before that, the, the ancestors of that, that, that kernel of wheat that whatever, you know, the, the of wheat up until since Brias ha olam, there's been a spark waiting to come out into, into a moment that it could be processed into, being made into bread so it could be eaten at a table for a year to make a bracha on.

So it's just.

So the concept of, of, of the desire for goshmis is really kedusha that's malubash in physicality.

And that's how he says that's the yesod of taiva and really of pleasure and enjoyment.

We're enjoying the nizotz of chadusha in a revealed way.

Shalom creates the world in a way that it seems that the hana is coming from.

The taste buds, picking up on the taste.

And yes, that's the external manifestation, but really on a more fundamental level, it's something that's much deeper than that.

So you can ask the obvious question here.

And that's the.

That's the section that we're in now.

Which is we're in dalid tanugos hasheker shel ha yitzer.

So you have to ask.

So, okay, so, but what happens if, like, you know, if Rachman Aletsan.

I don't know, you know, like, you ask balshuva, you know, like, did certain types of food taste good?

The honest balt shuva will probably say, yeah, it tasted really.

It tasted really good.

Shrimp is great.

So.

So how do you.

So how do you, like.

So how do you reconcile that?

If food is only good because there's a neat sot of kedusha in it, so then how could it be that.

That, like, you know, people who eat trayfus or whatever or, you know, there's an enjoyment there, or tanuge shek, you know, how could that be?

So he's going to address that now.

Hashem is baruch mikol makom vishvil hanisayon vabhira niten koyach la klip lehatos ishalom yesh kochos v' hanaus chutzma hashem.

And it goes back to the machlokos.

That's in the machlokos Rishonim might even be a gemara for sure.

Talks about the, you know, avodah tsar back in the day.

How could it be if avodah tsar really, if it was fake and sheker, and if it had no kochus whatsoever, there'd be no drive for it.

Why would anyone.

Why would you see in Tanakh over and over and over, you know, everything's going great, and then slowly they slide right back into worshiping idols.

And you're like, are you, like, are you crazy?

What do you do?

Like, why there's a BEI hamikdash and you're sliding back to these little ceramic porcelain gods.

Are you crazy?

So the machlokis, basically, the rambam versus most other people.

And the rambam says, no, no, those things, literally, they had no koa and it was just a certain type of taiva that we don't really understand of.

There was like a certain comfort in, like, having like a visual God.

And that's why they went towards it.

The Ramban and most other commentaries say no, no.

The ribbon Hashem created a system in which the.

The idols had a certain koyach.

Why?

Because if they didn't, there would be no, there would be no bachir.

Like, it would just.

It wouldn't be a taiva.

It would just be like, well, that's, that's, that's silly.

Why would I ever prostrate myself to a wooden God?

So Hashem created it that there was a certain koach allotted out and given to these avodah zara so that people could theoretically be like, oh, wow, you see, you see that idol?

I fed it and it brought me yeshuas.

So there's a certain koach that's.

That's allotted to things that could even be negative, things that in a revealed sense are negative.

The ratzon of Hashem Yiz Baruch.

In order for there to be this concept of choosing between good and evil, if everything that was bad was just like, was awful and disgusting always, so then there would be no drive to it, and then we would.

We would just always do the right thing because the, you know, bad would be unexciting to us.

So he says that it's literally just.

It's bishvil hani sayon.

And so that we can actively take a stance and say, no, no, I am choosing to do yes, the Philly cheesesteak is geshmak, but satmar flesh is even better.

There has to be that.

There is that.

There is a little bit of geshmakkeit to the evil, or else it would never be.

It would never be.

It would never be a taiva.

It would never be a temptation.

That Roshon creates the whole world Zelu mazeh, meaning there's always a perfect parallel and a constant.

There's a balance in the world.

And the same way that roshan creates tremendous tanug.

And I mentioned this last time because I remember in rapid shemesh, there was a shul.

During the winters, they would put up this giant poster that.

And it says, like, you know, a cup of tea, hot cup of tea, dafa gemara and a good stender, tanug of oil and hava.

And.

And there was something, there was something about that.

Like, it is, you know, it is, it is yishma saying you're sitting there with like, I don't know, tea, cocoa, whatever you want.

Yeah, it was a masa mordechai Good point.

Yeah, but.

Yeah, but had you seen that poster before?

I've heard about it from some.

Yeah, yeah, it could be.

I think I said it a few weeks ago, but Zelu mazeh, however, geshmak and vice versa, meaning, however geshmak the Philly cheesesteak is, the rabaunchon creates a Tanakh that's equal.

And ultimately we know that a Tanakh of something in the realm of Kedusha, something in the realm of Nitzchius.

You know, there's the nachas that, you know, that a person has from.

Okay, this is.

Maybe this will be a tricky one, but, you know, the nachos that a person gets seeing his kid at, like, his Chumash party, you know, and the kids, you know, I don't know.

I've never been to one.

My kid's not there yet.

But Lamaisa, you know, your kid's holding a chumash and he's reading a few words, and they're wearing the little crown, Zach.

And there's something so gevaldic and cute about it.

And like, there's like a tanak, like, wow, like this is this first steps and being a Yid and being like a Ben Torah, you know, and, you know, versus the Tanakh of like, okay, my team won.

Okay, my team won.

Yeah, okay, great.

Exciting.

But like, okay, but a second later, it's like, you're over it.

But remise of the tanugh of seeing your kid.

You know, there's just a Tanakh that's related to Nitzche as to Kedusha is ultimately much more long lasting, much more impactful, and much more.

It fills a person in a way that the tanuge sheker never do.

Meaning the tanuk sheker, by definition is the second it's over.

That's.

It's.

That's it.

Like, there's.

And you could say, oh, it's because we've been trained to have guilt.

But it's not that there's no dome, you know, Harotspa kessa, like, you just want more and more of it.

There's an emptiness that lingers, a tiny of Kedusha.

There's a.

There's a certain sense of satisfaction that's not.

And that's the litmus.

Litmus test to know if something's really eternal or not.

And the other one does.

One has a hampshire of giving you more and more.

The other one has.

It actually does have a hampsha, but it only has a hempsha for you to desire.

More and more of something that's added to you.

Right, exactly.

So you keep on eating, but you're never cold.

Right, Right, exactly.

You just need more and more of it.

So kineged hataynu gamiti.

Aklipos shimonasos.

And so there's this, this.

There's this dimyan, this imaginary, you know, there's.

Hashem creates this imaginary tanug, so to speak.

Again, it's a physically tangible thing, but ultimately it's not really rooted in anything that really tries to seduce man to want to enjoy even more.

And there's again, this is.

I mean, I wasn't really sure if I was going to go into this today, but just very quickly.

The.

There are certain things that are.

And this is brought down in the Tanya a lot.

There are certain things that are inherently.

There's nothing to talk about.

I mean, there's things that are.

There's mutter ASR and then the gray zone in between.

And the gray zone in between is the trickiest to navigate.

And that's the one that probably, you know, that's.

That's the one we come in contact with the most throughout the course of the day.

But even in the realm of things that are totally ASR, there's, I would say, and I'm saying this, I'm not really going into this so much, but there's.

There's certain things that are usr.

Because there is an inherent.

There's something that's inherently bad with them.

I'm trying to think of an example.

So that's.

That's what I was going to say.

There's actually.

Yeah, not to go into this too much.

Saduk says that there's certain things that in the times of Mashiach, it's usr not because it's bad, but it's because it's too high that we can't properly process it.

It's a very delicate, dangerous thing to really speak about too much.

It's not something that we can understand.

It's something that anyone on our madrega can really pick out.

But there are certain.

Rabbi sadly says that like, yeah, there's certain things and certain foods specifically mentions in the realm of food, certain foods that are going to be mutter in the times of Mashiach that aren't mutter now.

So it's the same thing.

Also, there's certain things, for example, and again, this is also a controversial one.

If you ask the rebeim in the neighborhood, they might say differently.

Going on har abayas, gongan, harbayas is ASR.

Why is it ASR, according to Mosheetas?

Because it's.

It's just so kadosh.

We don't really know how to navigate that there's going to come a time that it'll be mutter.

So there are certain things that are in the realm of ASR that will be able to be elevated.

And.

And.

And that's something in times of mashiach, and that's something in a vota of.

You know, they say that the certain that.

That the Hasidish tzadikim would.

They would take a non Jewish tune, they would elevate it, you know, to Kedusha.

You know, I don't know if we can do that with like, some of the music nowadays.

I don't know if we're on the madrega for that.

Maybe we are, maybe we aren't.

Again, in the world that I come from, that's not a thing for us to do.

That's something to let the tzadikim do.

Like the Balatania could take the French national anthem and turn it into a niggin of Kedusha.

And.

But again, to assume that I have the koach and the ability to elevate, that is a different thing.

But that.

That also brings.

It's also.

That's actually.

That was the whole mistake of.

Of.

Of sabbatai tzvi.

What was his whole Indian.

His whole Indian was.

His whole thing was that Mashiach's not going to come until we elevate all the net sotzos of kedusha that are even in the usr things.

So he would actually.

This is just insane.

He would make.

Before he would do something and say that it was to elevate the sparks, he would make a bracha of matir asirim.

Sorry, matir yisurim.

He would say baruch hatashem avimacham mater isurim.

And then he would do an avera and it was quote, unquote, navel shema, which is.

Again, I mean, we don't.

That's just.

It's not.

Whatever.

It's a whole.

There's all these different things.

Don't.

Ay.

In sham.

It's not even worth reading it.

Like, it's just, you know.

But that.

It's.

It's a very dangerous Indian to kind of.

To try to cheshin out.

Okay, what is something that's in like, oh, it's in the realm of darkness.

So I need to elevate it.

Not so fast, my friend.

You don't know.

We're not necessarily madrega to save people and to not to save nitsotos of Kedusha and to elevate things in the darker parts of.

Of the universe.

That's.

Leave that for the tzadikim.

Don't try this at home.

But that's the ending of Tanu.

That's the inning of like yeah, it's a. Yeah.

These things that are also are enjoyable.

But it's only placed that way as a.

As an Isayon Avalbe Em is called Tanuge Him Tanuge Sheikh Moshe Kosu Altis avuzav the hulechim cousin that it's like a fake.

It's like a.

It's the bread of deception.

You know, like there's Gemara says that hirhor avera is worse than the actual action of the avera.

Sometimes the mind is and creates an expectation that's like that this ASR thing is going to be incredibly yishmak, whatever it is.

And then right afterwards, then there's the reality check of oh, that wasn't what I expected it to be.

Whereas with Kedusha it's usually the opposite.

With Kedusha maybe you're reluctant.

I don't know.

I don't know if I really want to do this.

I don't know.

I don't want getting up or davening or this.

And then it always usually ends up being much more geshmach than what you.

What that.

What you had been madama to yourself beforehand.

And that's the Simon of Kedusha.

Yeah.

And then he brings down the footnotes here.

He says that the sign of something being not real is that you're always gonna be disappointed afterwards.

That's.

That's a tanuk sheker.

Hey.

That.

That.

That the whole Indian of pleasure is exactly.

That is the.

The interface between ASR and mutter.

That is the place of the.

That is where the war is.

That is the ikir place of the mulhama sayetzer that we can go one of both ways.

Ubo bod kim and sa' adam kama humamin bishlemos b' yechet hashem.

It's when a person careful about what he gets hana from.

When a person runs towards the mutarhana and tries to avoid the ASR hana.

That is the litmus test for a person who lives in a reality of the ribbon.

Hashem's unity being something.

That's.

That's true when a person lives in a way of believing and feeling in a tangible visceral way.

That the Bono shalom exists.

So there's a.

There's a natural pull towards wanting to do things that are in the realm of Kedusha, as opposed to, you know, for example, it's, you know, there's certain people live their life according to, you know, Shulchanarch.

And it's.

If it's in the Shulchanarach.

Yes.

If it's not in the Shulchan Arach.

No, that's.

There's a.

There's certainly a beauty and an innocence and a sweetness and a simplicity to that that we aspire to have and we admire.

But the next level is it's not just like, is it mutra?

Is it usr?

You know, it's.

It's.

Do I run for the opportunities?

And I'll use the example that I always use, which is Mikvah.

Is there a Kiev like in the Shulchmark to go Yom Kippur, Ervin Kippur?

Certainly, maybe.

Maybe even there's a remnants to being, to going Arav Yontev.

But a person who has a certain sensitivity of no, no Kedusha and Tanugate and, and just being close to the bonus home, you're just going to run to every opportunity.

Like, there's, there's, you know, you're not just going to go once a year when you have to.

I'll p. Din, you're going to run to it more often and you're gonna go Air Shabbat or you're gonna go every whatever, But.

But it's.

It's the, it's the Indian of, of being drawn towards things that bring us a higher level of Kedusha.

I think that's the.

That'S the point, you know, I mean, that a person, the more a person really believes in devotional, the more, the more naturally he's going to be drawn towards positive things.

If it's clear to a person that nothing else exists in this world other than hashem.

So if I believe that Rabbon Hashalom is everything loves us and he wants to give us all good and hashem, you know, and everything that he tells us in the Torah of what's mutter means hashem, saying, guys, this is good for you.

Anything that says is.

It's because it's inherently bad for us.

If we're mamin in that we're gonna do everything in our.

In our.

In our posse and everything that we're capable of in order to avoid the things that are the things that are the things that are usr.

So for Example, you know, you hear about a restaurant that's like, I don't know, this happens in the city all the time.

Like half the texts I get, I think are from people like eating in restaurants in the city.

Is this a good Heckscher?

Is this not a good Heckscher?

Is this.

Rabbi JENNIFER Is this allowed?

I don't know.

So Lamaisa.

Yeah, but to a person who has this idea that, no, the only good that exists through bones from.

Once there's a Suffolk about something, once there's a Suffolk about, let's say it's an easy example kashrus.

And there's a chance that really this isn't such a good extra and maybe it's not so reliable and maybe there's something there that's not a hundred percent glat and good.

So to a person who's in line with the, with the sensitivity that the only good is Hashem.

So if there's anything that's a little bit.

So it's like, it's like, oh, so it's, it's Suffolk poison, basically.

That's how a person.

It's like a bad Hector.

Okay, so it might be good, but it might also be cyanide.

So I'd be a psychopath to eat that.

But that's the sensitivity that a person who's drawn into kedusha, if there's a Suffolk about something Mutar ASR, you stay, you wouldn't touch it with a 10 foot pole.

And that's the, that's the again, that's according to how much clarity you have on this matter.

Then you're going to follow Hashem's words and every detail, the halacha perfectly or as much as you can.

Or God for what's the other alternative that a person, when he's not feeling that emunah, he's not feeling that reality of Hashem, he's not feeling that idea that Ramona shalom is all good.

So then, so then we start kind of like falling into trying to find that klippa from other things.

And it's a classic thing.

If a person is not getting his geshmach out of Yiddishkeit, if he's not getting his geshmak out of meaningful things, the next natural thing is to.

Is to try to find it again.

The neshama is craving that excitement.

And like Rabbi Aaron from the old city always says, there's a God, God sized hole in his neshama.

There's a God sized hole that's missing, that's empty.

And we're going to try to.

And the neshama just craze filling.

It's going to fill it with anything.

And like I said the first time, that's why yiddin are always super active in whatever it is that they're doing.

Latov and the opposite also of like this because the yid just needs something in.

It needs reality, it needs something real, real feeling.

And it's gonna get it however it needs to.

But even within the realm of firmkkeit, sometimes you see, you know, again, so much has been spoken about this in other places and I hate sounding like just one of these, like another like mishpacha, like magazine article about, about meat boards or whatever.

I just, you know, like, I'm not, I'm not saying I disagree.

It's just.

I feel like I hear so much about it.

But just the Indian of when you see even in the front world that there's like a sudden, you know, when there's like a.

When there's a shift towards like the obsessing over gashmius and obsessing over the, you know, the obsessing over, you know, food and obsessing over, I don't know, fancy belts and shoes and even things that are like, you go to some silver stores and it's like some of it's like outrageous.

Like what people like these menorahs that are like make the base hamigdash menorah look like a.

Like one of those, like you know, plastic.

It's just there's even things in the role of kedusha can sometimes become this.

Like whenever you see a person being too drawn into physicality, you have either on a personal level, on a community level, it's because there's a basic lack of spiritual fulfillment.

And even from cultures and from societies, if that spiritual component, that component of hiskasha ludmoshon feeling a tangible connection to hashem, if that's not there, what do we start doing?

So we start try again.

Our way of doing it is by saying that it's all in the realm of like I said the other day, it's like, you know, it's like, yeah, like I need to have like a steak before Shabbos.

Because like it's what the no Mali Malachi would have wanted.

You know, like I'm being Mikayam like a very holy and ancient Minhag of like.

Of pounding and freshing before Shabbos because like there's an Indian somewhere and like the kids way about Shem.

So like, and it's.

And it's again, which is.

It's.

It's cute and that's, you know, it's funny and it's.

But it's indicative of.

There's something missing.

Person who's feeling shalom, A person who's feeling good.

If you see by, like the, you know, by some of the tzadikim, and you see like, when they eat their Shabbat at the tish, or if you've ever eaten at the house of like a tzadik or talukkacham, and you see like, just the simplicity of how they eat.

It's just like they don't.

They don't need to scrub down.

You know, that's for, like, people, for the regular people.

For the tzadikim.

Sorry.

For the tzadikim, they, like, they could just eat a little bit.

And that's a tremendous tanuk.

There's not such a, you know, there's not such a.

This desperation for wearing the fancy things and even the size of strimels and the meaning.

But it's in every community.

It's not.

I'm not picking on anyone.

Just every community has its thing that it's just the telltale sign that the ruhmius isn't as strong as it should be.

This person has to make a cheshbon, an ephesh for himself.

You know, am I overly concerned with the aesthetics of things?

Am I overly concerned with, you know, you know, what type of.

You know, what type of tablecloth do we have?

Or the.

The suit or the bekasha or the.

Whatever it is, or which.

Which type of hat?

And is it.

Is it down?

Is it like.

There's all these little things that have become slowly more and more important and prominent in our society.

And again, it's.

It's.

It's not.

It's not evil.

It's not riches.

It's just we're not feeling close enough to hashem.

We're not feeling satisfied.

You go to yerushalayim, you go to these little places.

Okay, okay.

Maybe it has to do with the poverty, but you go to some of these, like, little.

Yeah, I remember in yeshiva, we used to go.

Used to go to Carl and Stolen, or we'd go to Tolusaron and they would just, like, divvy you up for sudas and you'd go to eat these people's houses who would, like, you know, lived in, you know, something approximately the size of like, a closet and like, with ton of kids and like, like one piece of chicken.

But Eliza, everyone was Happy and everyone was excited, and everyone was enjoying Yiddishkeit at the same time.

The kids, you know, and that was it.

There was a.

There was a simplicity.

Why?

Because things were clear to them.

The ribbon Hashem gave us this food.

And there's a certain past to that that's enviable.

Is it also possible to say that in that.

When you have fewer options, things are simpler?

Right.

So in that example, for someone in that position, they don't really have an option for anything else.

Right.

It's a much bigger.

Has the options to just say, I.

Don'T need the options.

And the reason why we grew up next to Evergreen, or we live next to Evergreen is because Hashem realized that our nes could handle that.

It could be that their neshamas couldn't handle that, and that's why they're in New Shayim and we're here, because our neshamas are more complex and have more to fix and whatever.

I remember I had a friend, one of my friends, militantly.

Militantly Datilumi.

Like, hardcore.

And for whatever reason, he had to come to America for whatever.

I don't know, something with family.

So he, like, begrudgingly had to leave Eret Yisroel.

And I'm saying he's like, I don't know.

I can't.

Like, you know, it's not just.

He wears sandals.

Like, it's, like, so much more than that.

Like, it's just like, he is Kolkulo datila mi.

I love him.

He's one of my best friends.

And he.

And, like, he was.

The whole time, he was like, oh, stuttoslar schmutzlarz.

I was like, okay.

And then.

And then he went to Evergreen, and I saw him after he went to Evergreen.

He's like, I totally understand why people would make Aliyah.

Totally understand.

You look on the shelves, like, there's like, 30 different types of barbecue sauce.

Like, he's like, that's.

He's like, it's.

Yeah.

He's like, I told.

And that's it for the rest of the trip.

He's like, I didn't say anything.

He's like, top guy here.

Yeah.

I'm saying that's.

You know, there's something to that.

There's something to that.

Like, on one hand.

One hand.

You know, it's not.

There's nothing wrong with luxury and with chef and with options.

It's a beautiful thing.

It's just you can't.

As they say, as I hear the guys in yeshiva say, you can't get Lost in the sauce.

Literally, I guess, in this case.

But just listen, there's nothing wrong with there being chef.

There's nothing wrong with yiddin dressing nicely.

There's nothing wrong with a person, you know, who, you know, who's also spending his money wisely and, you know, and, And.

And spending for Shabbos.

He wants to buy himself a nice Shabbos suit or he wants to buy something nice for his kids.

There's nothing wrong with tanuk.

Nothing wrong with a beautiful shul.

There's nothing wrong with a person having.

Having nice things.

It's not Usher.

We're not.

This isn't Catholicism where.

Where we run away from everything gashmistic.

But.

But there has.

Huh?

We should build.

No, the mikveh should be nice.

The baba share Rebbe was.

The Baba Trevi was very big.

He said mikva especially for the women.

But he says mikva should be beautiful.

People should be running to them like a spa.

People should be excited to go to make the mitzvah feel geshmak.

So that's the.

That's the.

That's the Inian.

That's the inian.

Huh?

Where's the mens mech?

126 West.

Anywhere.

There it is.

Soon to be 8 sunrise.

Just in different ways.

In different ways.

And so, yeah, to enjoy time, to enjoy physicality, there's nothing wrong.

It's just a matter of the things that are ushered.

Lamaisa, I think.

I think the rest of the rest of the introduction is really just talking about how the purpose of the sefer is to navigate that middle part, basically.

So I was thinking this.

I wanted to.

Again, maybe I'm just projecting my own things.

I mean, I am.

And we're going to pretend like this is a democracy right now, and I personally want to do a hilah, but I'll pretend it's a democracy and say I'm open to suggestions about which.

Which chapter Hever wants to do.

I happen to like a hila.

It happens to be.

That's like my thing.

But again, there's a lot of Havas Yisrael, Bitul Gaiva Dvekos, Midos Kedusha, Sleep Simcha, Taiva Torah, Tefila Chuva.

How do we feel?

Hashem?

There's a whole bunch of different nissionos, his hatches.

So if anyone on the recording thinks that they have an opinion, they're more than welcome to text it to me.

And I can't promise that I would even open the text.

But, Lamaisa, we're gonna pretend like it's a democracy, but I'm looking at.

I'm looking at a Fila.

I'm looking at a Fila for next week.