1st shiur - R' Moshe LeventerLikutei Moharan Torah 7 Tinyana.

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Okay, so Torah Zion, the Rebbe gave this Torah.

He said this Torah by the last Hanukkah, the last year of his life.

And really the next big Torah that he said was on Rosh Hashanah two weeks before he was nived there.

And these two Torahs are the message that the Rebbe wants you to carry with you.

They call it Torah Chas his, the Rebbe his will.

And but really the Torah Zion is very, very much connected to.

And in fact, in Yerushluch and hey, which in this chabur we talk about a lot, the rabnasim really brings them together.

And it is the hashara, what we do now after the tzadik is gone, his goof is no longer living.

And what's the rule of the tzadik?

What's our relationship to the tzadik?

Because really that's everything that our entire lives revolve around is how do we connect to tzedikim?

What does tziddikim do for us?

And after the nifty, what's the Derek, what's the hamshach?

What's the continuation?

So the Rebbe starts this terim at the very end, briefly.

We'll talk about it when we get there.

So Sif al Kimrachim yanagim.

The Rebbe says that the posse says that the person who has real rahmanasrael yanagim so he can be amanik and Mishu Rahman, who yochaliya is manic.

No, how to act with his.

With his rahmanus on people that are.

That are going to doing bad things.

You can't help them in their vicious.

Have rachmas on them.

Became Misha anyway doesn't know how to.

To act with his rahmanas.

You can have.

Try to have rahmanas on a child of four years old, give him the food that an adult needs.

Not a little child like this child needs milkmanos.

You have to give him milk for an adult.

You can't give him milk for his whole suda.

So Rebbe opens up.

Now you have to understand there's a cloud that almost all the time the Rebbe starts the Torah with his kail.

Most of the entire Yiddiyas of the Torah.

At the beginning he says it right away.

Says it right away.

And over here it's really in the first few Sifim Alvarez Gimel.

So we find almost everything.

So let's start.

What is this in Yida rachmanis for breast of.

We're kind of used to this idea.

We need rachmonas because we need the two vote.

But what this is, the gather of a Manik is I need somebody who has rahmanis on me.

I need somebody who's a marider person, who's a tzadik.

He knows how to.

Knows how to serve Hashem.

He knows how to teach.

Teach me what's.

Why do I need a rahma?

Why is the Rebbe right away at the beginning, starts talking about.

And then what's this whole muscle of giving the right kind of rahman?

It's on the child giving him the right food.

So Rebbe is teaching us over here that what we're going to learn in instead of basing giml that the worst situation is a person who thinks that everything in his life is totally fine.

Person doesn't realize there's anything wrong.

He doesn't need rachmanis.

So then he's really, really far away.

Because as we know, the gaiva person thinks that he's complete, he's perfect, and he's very far.

And this is what the Rebbe says later in this Torah, that there's a Das called that you have.

Person has to realize, I don't know anything.

Ma pich pash machamat.

What do you know?

What have you understand?

It's so far beyond us.

Hashem's greatness is so far beyond us that we always have to have this realization that I'm this tiny little human being, you know, five, six feet tall.

And Hashem's world is amazing.

It's great.

There's so much.

It's so vast.

There's so much further for me to reach, so much more for me to do.

This is an aspect of ay makam kuvoday.

The Rebbe says the person never thinks that he's made it.

He's got there.

That's one aspect.

The Das that the Rebbe is going to give over that the main Rachmanis is the Das.

The person needs to have das.

What does it mean?

Das person thinks das means.

Okay, so I can explain a rashba, okay?

As an aspect of Seicho, as the seichel.

When Rebbe uses the word Das, he's not talking about that.

That type of understanding of a knowledge as we see from this Torah.

Das means knowing how to live your life, knowing how to be close to Hashem in every situation.

Das means, you know, let's look in.

In the.

In adverse speaks Parasha ab.

The G of the world was that all the gas, all the idol worship, right?

It's all shek.

Everything is Complete sheker.

And this means everything that we have in our lives, that we make a g out of every single thing.

That, that every single thing in Derek that we make a thing.

We make a out of this thing.

We have to.

That's.

That is.

That's what the Rebbe says means a person falls into verus.

He's doing.

He has ruachtus.

Das means a person is aware of Hashem and he's Yerushamayim.

That's the kesha in this story that I was going to talk about later on.

That person has to have Yerushemayim.

Yer shamayim.

People think is the only thing about Yurush.

Das is saying that's what das is.

Das is recognizing the avishter in this situation.

But saying abrach hubana.

Person thinks that, that.

So that.

And that is true Yerushamayim because he thinks yerushamayim means just being.

Being afraid of that Hashem is going to punish you.

That's years, right?

And that's.

That is an important aspect of Yerushima.

It's the beginning, Rebbe says.

And everybody has to have a foundation of Yurusa.

But the year that the Rebbe talks about over here is an aspect of Das.

And the Rebbe says in Torah Tajbav also the year.

And Das year brings us to Das.

They really go together.

The person has this awareness of Hashem.

He thinks about Hashem throughout his day.

So then there's a certain year that says Rebbe's legs were always shaking to the point that the table would like.

Would shake back and forth because he's just sitting there in such a pacha.

Such a year of hashem says, oh, of hashem, right.

So we see it's a different approach.

It's a year of yiskarvas that brings us to recognize Hashem in our lives.

And so that's the aspect of the Das the tzadik had.

We said we need incredible Rachmanis.

Now that's one aspect of rachmanis.

The other aspect of Rachmanis is an aspect that a person falls to a low place.

His mom is broken.

He thinks he's worthless.

He thinks he has nothing to give to Hashem.

Nobody cares about him.

Hashem doesn't care about him.

So that's also Pugam and his Das.

He doesn't realize Malaytua.

He doesn't realize that Hashem is right there in his place and that Adarava, the little things that he does to serve Hashem.

The Rebbe says in Those things that he doesn't serve Hashem in that situation of brokenness is the greatest n. And we see this from.

Brings from a.

It's an amazing thing that.

That says that Hashem desires to have praise.

He desires the avoda from Gushe, offer from Bl.

What does he say?

Blocks of dirt.

Recruits from creations of clay.

Your Mamish feel like you're a clump of clay, a lump of dirt.

Your Mamish ragones.

And says, that's exactly the person.

That's exactly an achasroch.

I need right now for you to do something, to have a sort of emunah Makshava.

The ichir das.

The Rebbe is think about Hashem as we see from the serum.

And it's amazing.

When do we say this is like the highest.

The highest revelation?

It's Mamish, the Aye Mekom Kavaida.

It is the Ayah.

It's the Kester of old.

It's the highest revelation of Hashem.

That Hashem is so great, so far beyond us.

Hashem Elohim.

But Adafka over there, we say Hashem Elohim.

Hashem Elohim.

We recognize that that Hashem of Ayah is Elohim is also Malaika.

It's also the lowest place.

And this is what the Rebbe says in the study.

I'm giving a little overview right now that we have to be co.

These two.

These two ideas of I mekun Kivodesham is so far beyond.

We have no idea.

Says David Malik.

Says, I knew that Hashem is great.

I didn't say I know right now.

Because he's talking about a moment, an experience where Shemayim opened up and he was.

And he realized that he doesn't know anything.

There's no Das over there.

It's just bitter.

Insof.

There's no way to talk about it a little explain it, right?

It's like, can you.

Can you, you know, imagine you're trying to explain to a goy like, okay, so we have this thing of Yom Kippur, okay?

So you.

You can go through the whole thing and then you get to the Ilah and it's like, there's no words.

Especially by the.

By the soy.

Tomorrow we're going to probably we're going to do the Kabbalah together with a million people.

I'm saying, you guys, this is.

This is huge.

You know, don't be late.

So.

But there's an experience of Bittal or where is the Abish?

I have no idea.

It's so far beyond me, this awe of Hashem at the same time, Hashem hu Elohim.

Elohim is all the details and all the dinim, all the suffering, all the problems that I have in my life, which is this hasakah, this understanding of melody, Kara's good vodesha with me in every single place.

And this is why we finish with these words, right?

Because we need to.

We need to.

First thing, after we finish the eel, okay, so we.

We do.

We do.

We eat something and we start building a sukkah right away.

We try bringing this down into.

Into Odom haze, into.

Into.

Into the Gashmius.

All this talk about this and, and, and the takis of Sukkos is.

Is to be mam.

After Sus, we go out to be able, even outside of base measures, outside of our bias of kedusha.

We go outside, build a sukh over there.

Then the sim khalif, we go back inside.

Because now I'm able to live my normal life with all these.

With this das that we just.

That we just achieved.

Rosh Hashanah, Kippur and Sukkah.

So really the tachlas of Tishrei is cheshma.

Everything that Tishrei.

Wow, it's amazing.

So excited.

So much happening, so much going on.

Ruhniya is so many.

So many new things, so many mitzvahs, Cheshiren, back to normal life.

Now it's called Takufa Hashanah.

Tereshua is Takufa Hashanah that the rebbe says that over here, that the inion of aye, of searching for deeper understandings is an aspect of makifu, right?

Sukkah is a makifu.

It's a Ur that surrounds us.

But it's above.

It's above our understanding, is above our heads, but it's there.

It's not.

It's not.

It's not off the radar, as I like to say.

It's on the radar.

The schach is on the radar.

It's an incredible kedusha way beyond us.

But it's not off our radar.

We can sense it.

We can feel that there is.

There's something for us to yearn for.

There's a deeper understanding there.

I. I have.

I have a mina I gotta know to always get, though I don't.

I don't have like the same, you know, sheets that I just put up, you know, branches, you know, The Rebbe says the Indian of having nu makifim person always is always unit.

To get deeper understanding more Das and what type of daas?

Okay, it's a das of pinimisator for sure.

It's learning hasidas, learning this farm of the Rebbe during Kabbalah also.

But it's mainly soydus hator.

What does it mean?

Tousha ben nister baalisha ham Tov's mechadash is a huge thing that we have to understand.

Tosha ben nister doesn't mean, you know, it doesn't mean something that's talking about.

It doesn't mean Kabbalah.

Why?

Because Kabbalah is already written down.

It's already megulah.

It's already been revealed.

So it's not.

It's not necessary anymore.

It's in a seifi.

You can read it.

Torah ministra B says that Torah ministra means an idea of how hashem was hidden from you in your life.

And you're masik, that Indian, you understand.

You come to a new realization of that Indian meaning.

Yeah, it's connected to Pim for sure, because that's how we could come to these new understandings.

But it's not just the words in the sefer.

It's not just the knowledge of, okay, this firm is this and this.

No, it's understanding how that relates to me and my midas and how I can come to a new makif, a new understanding of hashem in specific areas of my life.

That's called the makif.

That's we're always searching for, yearning for the new makifim.

And when we come to a new makifim, that means that it goes into our minds.

It becomes, or punimi, the sefar of kabbalah sayyid becomes an understanding that we can now explain, becomes baloy, kartskavoide, like in the galley, the COVID of this, of this saga.

Whereas the makif again is beyond us.

It's aya, it's aniyadatius as a representative.

Each person can only measure the greatness of hashem according to what he has in his heart, he feels in his heart.

It's not something you can explain, so that's a makif.

But then we come to new understandings by searching.

And then we come to understanding.

It comes pinimi.

Then we get a new makif.

Tishrei is the takufas hashanah.

It's when the whole year comes around, it's the beginning of the year.

We set ourselves on a track for the makifim that we want to understand throughout the Entire year.

Because as Takufas Hashanah is going to say, this is really the title of this time Yomima.

There's the Rebbe says the very end each day, there's no more keeping for us to be understood, to grasp.

There's no more keeping for us to try to yearn to understand according to the Buddha that day.

Which is why it's so important to have a kvius in the svarm, the tzadikim, because that's how they open up.

And he's burded us without his Buddha's farm.

That doesn't do it because again, it's just, it's not the Torah Benister, you know, the Torah Benigla.

When you have, when you have the, when you have the Sefarim, when you go into his bars with the Svarim, you are making him in the Torah and the Tefillah.

So now you're searching for the makif that's in that Torah Torah, the Torah Benistah that's in the teachings of the Tzadikim and that's Kuf Asayam.

Every single day we have this process of learning and davening and searching for the makifim throughout the day.

You know, the learning, adopting gives us the tools, we learn to resign.

It gives us the tools to practice this throughout the whole day.

It's not just one, you know, not just the base mandra.

So that's tukufas.

Tukufas Hashonim means every single year there's these makif.

Tishrei is the time we build up this, we get connected to this makifim.

The makifim coming.

I'm on the radar right through Roshanim Kabb.

We build up this das to the point that now on Sukkos the makifim comes down and it's right above our heads.

And then the rest of the year we're yearning and searching for those makifim.

So that's eating of, but always has to be, has to be balanced and included together.

Says you have to include these two things together.

With Malaika ETZ kabari, a person who was only makifim is just thinking about, wow, I don't know anything.

I have to learn more, I have to dive more.

I have search for new understandings.

So then he's going to lose sight of Hashem.

He's going to forget about Hashem.

He's.

He's going to forget what?

Oh, so rabnosin connects the rev up to this To Rabnosin says the idea of sh has to do with this idea of I am aloy, which is d. So it does connect these two ideas.

And I've heard from other brass mashpeel that it's really.

It's a different lavosh, a different perspective on a similar idea that you have to have a balance.

Yeah.

Has to have this balance that.

Yes, I have.

You know, Tikun Chatsois is a time of ayah searching.

Where are you in my life, Hashem?

I'm so broken.

You know, Beisimet is destroyed because of my average, right?

My lack of das.

This is.

I need Rachmanis.

Where is the manik?

Where is my keshe with the tzadik I just saw in Hilchaz A Where is it?

And IBN says in Hilches, Geneva, he says that what's the inion of daoudhe?

That a gun who steals, you know, a sheep or ox.

So then he has to pay four times.

The fact that if he shechs it, he says, hey, it's a long.

It's a very deep idea.

But he says, the hay, regarding the shore, the oxygen, it refers to yay TV tzadik, because Yitzvah tzadik is called the ax.

Of course, that refers to the tzadik.

And he says that the sitzer, ah wants to shekh the tzadik.

What does it mean?

Shekhring or settling the tzadik.

What does it mean?

It means that a person thinks, I'm so far from the tzadik, I have no keshe bechlau, where I'm totally lost.

You see, the person doesn't have anything.

So and.

Or he sells the tzadik.

The person does it with p. He just wants to get something in return.

He's selling it.

So, okay, so there's an idea that, like, you know, on the one hand that where am I?

Where is the tzadik?

That's what says that Tikim Katsuys is searching for the tzadik in our lives.

I'm sorry, Rabnachman in the Torah Islamic Zion.

And then there's also.

There's also hezboddas, which bar has a lot of different aspects, but mainly it's also an aspect of aye trying to look for new understandings and davening to hashem and yearning.

But then there's many, many other times during the day and throughout the year where the avodah is Malloy.

And really these two things go together.

Meaning there's certain times we're focusing more and I.

And other times we're focusing more on Maloy.

And then really those two things go together.

Even in one moment that even when I'm searching for Hashem, at the same time, my heart, I know that I give him incredible nachos for every little bit that I do.

Yes, I'm trying to get higher understanding and to get to the deeper, deeper levels.

But I know that, that, that.

That he.

That was with me.

So, so, so a person can't make a mistake if only have I person only as malad.

So then he's.

He's not searching.

He's not.

He's not trying to do Chuva.

He's just.

Everything is fine the way it is.

So really, all of this that we're talking about is.

It's, you know, the.

A little summary of the st.

There's much, much more.

It's again, it's the second, the third, the longest Torah in the entire Sefer, which the Rebbe said the Rosh Hashanah before is longer.

And Torah, which Rebu said the last Rosh Hashanah is longer.

But what we see over here, that again, this is the main thing, and it has a connect to the tzadik, right?

The tzadik is.

Thus he's able to give it over in a way that it stays with at all times, that we're able to macabre this das of I am aloy.

We're able to include it all together.

Through this, we come to true year Shemaim.

We're living with Hashem in every single situation.

And this das, the rebbe stays alive through this das.

That's the most amazing thing.

Ran has many, many halachas.

I think on this term, maybe more than any other ter.

There's like 20 halachas on this Torah.

And one of the main messages is, you know, you go to the cave of Tzadik and you think, okay, so what am I doing over there?

Right?

What do I do?

Okay, so the simple understanding people have is that it's a place where, you know, it's like Maras Machpela.

We're getting ready for, you know, kedusha of Maras Machpedah, where the fields go up.

There's a certain siyata de shemayim.

The Rebbe says a bigger thing.

Based on what?

Based on the story over here.

He says that the Rebbe needs you.

The Rebbe is way, way up in the higher lamas.

He's doing amazing.

He has amazing, amazing horizons and kedusha and ur and everything.

But he doesn't have a goof in this world except through you.

You go to his tion and you daven, you learn and you connect yourself to him, to his kedusha.

So then you're being malaised to places that it couldn't go to before.

Because this dafka through the biggest nachos, nachosuch is that the tzadik is ninja because is revealed in this world through us.

That's what gives Susan Hashem the greatest Eliyah.

So this is one of the ways that we understand how Breslav is this fire that just takes over, taking over the world.

Anybody goes through and you see this fire take over the world.

I'm saying how is it possible that atariq was Neptar 20 years ago and he doesn't send shlokim to.

To.

To Zimbabwe and to.

And to Shanghai, to Makara.

People you're not going to find in those places.

But somehow there's people from all over the world having unbelievable histor doing a fatsa and many other people.

Okay, but, but so, so it's one Indian is a fatsa.

But, but still it doesn't make sense.

It doesn't make sense.

And the is that the Rebbe's das is.

That's really the pshat.

Rebbe's das is filling the entire world.

The Rebbe's das, his baam is spreading because one drop can change a person's life.

Just one drop of seichel.

That's all we really need.

And that's what Rebbe is teaching us over here.

That we have to take an active role on this.

The Rebbe needs us.

Rebbe needs us to regard this das to understand the Das, to learn the das to macabre the das to share with other people.

Right?

And that's one of the.

One of the main things that we're going to be.

Mr. Shem, earlier in this chabura, don't to be a bottleneck says don't.

Don't be a shlem.

This is the Torah.

The Bible says don't be a shloimazo.

You have to pick yourselves up and awaken your ratsun.

That's the main thing that once we have this dask, Rebbe says, once you're the dask of I am eloy of.

So then the result is we have an unbelievable rotzer for Hashem and the rotzech can carry us to be moisa nefesh to do what ebrachmanas and Other people.

What's the ichrachmanas to share with them, the das to give them over the das.

And that's the Rebbe starts his Torah that we need to look for it.

Tzadiku has this rachmanos.

He has rachmanis for us that he cares so much about us.

He doesn't care.

And for sure he cares about our gashmius.

And the Rebbe says that we're going to get it, but he brings the prosaich.

You're going to get it through this task.

Also it's going to bring a chef and gashmis.

But the main thing is that the chef and gashmir comes through shefa Ruhnis, as we know.

So.

And what's the shef of ruchnis is the rachmanis that Tzadik has for us and his machism, his Rachmanis that he brings us to Dask without this Dask says anyways giving us very serious again.

It's towards the end of his life this Torah And Torah gives us.

He's allowed to do it, right?

That's Moishe Rabbeinu.

Yaakov Rabbeinu.

The end of his life.

They're allowed to give to right at the beginning.

He gives this toycha.

He calls this.

Whoa, whoa, whoa, whoa, whoa.

Hold on, hold on.

I'm a chayba.

But the most.

Wait a minute.

What's going on?

Okay, okay, we're going to talk about it.

But bechlo is in a general sense, the understanding this Indian of rachmanis.

We have to search for Taylor is not enough.

Just a person who's a Talmud chochem.

He's at tzadik and he's a dvek.

That is not my monic.

Okay, I know for us in the kaboor it's not a Khadijah.

We've talked about this.

But it's so important to go over this nakuda.

It's not.

It's not.

We're not looking to see the person's love of kedusha looking to see.

Right.

Who had more kedusha?

They both an incredible kedusha, right?

Arabinu?

Could be.

I don't know.

But why is Moishe Rabbeinu the mountain of Klav?

And the Rebbe says over here, because he was mobbish.

He gave up everything, everything to save cloud.

I'll make you the entire clouds.

Go.

Just you.

Just you from you.

He says, you crazy.

You think I care about myself?

I want to save every single Year, even after doing the worst, there was a certain.

There's a certain level of Meshira's nephew.

Now let's start with Noyach, right?

Really, we should start with Paradise Braces.

What?

We start in the parashas.

Let's start with parish's braces.

Was ichradas.

It's bereshas varukim es ashamayim es.

Right?

The sturdy sukh Vadechev, right.

That he traveled to the market, right?

And then he came back.

And his father said, like, you know, why do you have to go so far?

What do you learn from him?

What I said, I learned there's a God in the world.

What do you mean?

A servant.

She, you know, this guy, the shiksla.

She knows the God in the world and she knows the girl.

I know the God in the world.

I say it's not again, it's not a Chiddish in Arasha.

It's not a Chiddish in Oitz Vash chayim, right?

It's a Chiddish in my separations, in my life.

It's a Chiddish in books.

Remember Eil Olim.

I'm saying those words with a new understanding that there's a Bayer Ulam and he's Mani.

Every single thing that happens in the world is 100% hashkocha potz.

There's Hashem Uelokim.

The rebuke brings the posse over here.

This das is at the race.

The Das K. Hashem Adukim Moshe Benu opens up this awareness of Hashem's light, Hashem's Chocoha protest.

So this is the.

This is the parasha separation is incredible.

His iris.

And we can still go back to it.

Especially we're going back to Tishrei Roshana.

Yom Kippersok is going back to Paris.

Voracious between the different perspective on the world, which is respective of DAs, there is a Bayer Aylav Yeshua, right?

We're walking through the street.

I'm thinking about, oh, Hashem made this tree.

Hashem made this person.

Oh, Hashem made this person cut me off on the line, right?

Hashem Ravukim, right?

Oh, so I can have a connection to the Idaho while I'm standing in a supermarket, right?

This is the dance that the Rebbe is trying to gala to us.

And we don't have to go through all parts of races.

Kits are.

We get 10 generations right from.

From there.

Nothing there.

Okay.

There couple tzim thrown in there aver a couple.

A few tzadikim until you get to no is the 10th, right?

That's what the 10th generation.

Finally.

So the Torah skips over all these generations, saves the whole world from the mabble.

This is the aspect of Das.

There's a marble going on in the world, a mab going on in your mind, in our lives.

The marble of Makshavazar, as the Rebbe says the Torah does.

Main lima of Parashas Noych and Torah Tas, the Aiden of confusion and Tyvas and Babunim.

Everything during Tefillah, we have to connect to the emes of the words of Teshila, which is the emes of the Tzedikim go into the Teva.

This is the answer to das.

Another 10 generations of Khurbano Elam.

We get the parish Lechlecho Arab Benu.

And Ar Rabbeinu comes and says, everybody in the world is lost.

They're serving Yesh because they think that Hashem is not with them in this place.

They think that there's this hastar that they're going through this lack upon us, this lack problem with the Shiduch, problem with the Shalom Bayes, whatever there is.

So that place.

No, I gave up Arminu is the spark of amuna each one of us has.

Emunah is das.

It's one of the main teachings of the Revelation, is an aspect of Das.

That's the main das.

When Hashem.

When Moshe Menu says Hashem Elokim, he's saying Emunah.

That's what he's saying is Is.

Because is is is is to think about Hashem and to recognize that everything is coming from him.

Like Rebbe says over here, Hashem is ruling over every single thing in the world.

So Hashem tells him, get out.

Rabb Nassim explains this in two places in a similar way.

Artsicho means all the Shtusim of the place that you grew up in.

Yeah, every person grew up a different place.

We're all from Khustla, so we can definitely relate to this.

You know, every single place owns Shtusim.

I know the Stusim in London are totally different.

There's Shtusim in Lakewood, which are totally different.

There's Shtusim in Michigan, the Mamishem, Adina, Mamish and Gans.

And completely crazy.

And there's certain Kalim like, you know, depression, you know, you know, smoking, alcoholics, you know, there's a lot of things in common.

But each place has their own mishegos.

You know, it'd be too much of A yek.

You know, to be.

Everything has to be perfectly on time.

It's not on time.

I get so upset, so angry.

Right.

So this is the.

This is the Ruachtus Rebbe says, which is the.

We lose our Das.

So get out of your place.

Calm the eretisva, where there's a haar of Das Christian world here.

Every.

All the to come, there's a heart of Das in this place that can take us out.

That's this, the Igara.

We weren't all knitted with such kadusha, you know, so we have certain.

We have certain struggles.

We have certain from.

From that.

From the clippers of our hailada.

You know, we grew up in a home.

The parents, you know, they did their best.

We have to be akarazatov.

But, you know, there's a lot of stiyas that we have just from our upbringing, from our, you know, and we have to get out all that stuff says again in both these places.

And again it says, he says, go to your.

The etzem.

It's really from Torah of Beis.

The Rebbe says, when you say Ani, talking about my neshama says Ani, you know, ato, it's talking directly to the ETS and the Kudas and Emmas in your heart.

Go to that Emmaus and you.

And.

And that's the path to Eretz Yisrael, which is.

Which is his scouts.

And that's.

This is.

This is how, you know, paved the way for all of us to.

Yeah, we all have a journey.

We all have a Have to.

You know, we live these parashas of the avoys.

So we're going through this journey together with them.

And we have an aspect of doing this Aveda just like they did it.

We have to do in our lives as well.

That's what I'm talking about.

So that's Avram and Avram.

What aspect of da is Avram gets the heir to Israel.

First thing is Binim is a rav.

There's a famine.

He's tested over and over again.

Hashem was Akim.

Avraham was Hashem was Roshtama.

Meaning, you know, we think, you know, okay, it's the first for sure.

He.

Through this harmony, he came to the greatest, deepest understandings of Hashem.

But it really bechlalies.

It was Hashem.

It was.

Yes, there's this sayanas in life.

But I can live with Hashem throughout this.

I can go down to Mitzrayim, which means that, yes, we have to go back To Chusaritz.

Yeah.

And sometimes you have to go and live in Chutzaretz.

Okay.

So we can dive in.

That.

That's not our.

That's not for us.

But it's a mitzias.

And.

And so you have to be able to go on the ground of it's time and give out, come back out with incredible Shiraz.

What's that incredible wealth that Avraham comes back?

There's a wealth of sagas, of deeper understandings of how to connect to Hashem in darkness and all the crazy nisayanas that he had with Pharaoh and Sarah.

And then as he comes back, Zeretus Phel and he has to deal with Lloyd.

You know, you think you go to Eretz Yisrael, you're going to have an easy time.

Everything's just going to work out.

Zorakat says no Avam Vinu is the neshama of Klavos.

That's what Zarekoto says.

People think Zorkat is like the deepest, most complicated.

Zarekot is just like.

Is most.

Is very partial.

I'm telling you, Moses is very positive.

But it's so deep.

The passage is the deepest thing.

Like this.

Yatesaru comes with you to Eretz Yisrael.

He's detaches.

I'm ready.

It goes.

No, if you go to the left, I go to the right, you go to the right, go to the left.

What is that?

You never want to go to the left.

Left is Dinim is.

It's hard right.

That's.

That's the swarm say.

And even there's a midrish from NASA that armament was really telling.

Was always going to the right.

What do you mean he's always going to the right.

So he says a gevaldic, a thing which actually stimulates very well with the English language, which made me very happy.

He says that.

He says that the way and it's really based on the BAAL Shem Tovaisa, the source of Hashem talk that if the is telling him to go to the left, means he's telling him that, you know, I want Tyraze, you know, that's the prashad is.

Is left is Dinim.

It's worries, desires, all these bad things.

So I'm going to the right.

I'm going to stay with the Ammons, the Munna and Avdas, and I'm not going to get stuck in the Klippas and Tumah.

But even if the Itzhahara goes to the right, which he says means the Eitzara is Mislablished in mitzvahs.

It makes you think you're doing a mitzvah.

You think you're doing a mitzvah by listening to him.

Yeah.

Like you're learning Torah, but you're not thinking about Hashem.

You're not, you're not, you're not.

You know, a person asks you to do some ches.

I'm learning Torah.

Now I'm going to turn.

Now I'm going to the right side.

But that yamin is really small.

The yamin is really small because it's the itzhara that's mislabbish.

He's just clothing himself in the right side, but it's not the right side.

So in that case, you got to go left.

You have to.

You have to go the other direction, which is really the right way to go.

Go in that situation.

So that's why in the English language, right, the word right means two things.

It means the direction.

The right versus left also means right thing to do.

Because sometimes when you go left, you're actually going right.

It's the right way to go.

So that's like.

Right, that's ebish that does these things.

Not stam.

It's not stam.

So this is the das v trikim that we were trying to get this das throughout these parishes.

And it continues and we'll continue to talk about it.

And this is the igrahmanas present right there.

Says in sichasiran, present things.

What's the mean?

Rachmanis?

You see a person walking down the street and his clothes are torn.

He's like, you know, he doesn't have shoes and he's starving and such rachmanis on him.

Sure.

We have to rachmanis and we have to give tzedakah.

This is the ikira khmanis is to save Yid from falling into Davis, to bring Regalis down to the world.

So now back to you have to search.

The Rebbe is telling you two things over here, a lot more things.

But let's start with two things.

One thing is that you have to search for a monik who has rahmans, because that's the main thing.

If he doesn't care about you, that he's going to give up everything to try to help you and save you from your ava's.

So then he could be the greatest salah in the world.

He's not maimonik.

He's not the person who's going to be my.

Where I'm going to be mavat myself to him.

I'M going to be macabre him as my Rebbe.

I'm going to go follow everything because he's not really going to help me.

That's the first thing.

Second thing, that Rebbe is telling us that each one of us has to be maning ourselves and other people that are chmanis like we see in the amsuk of the Torah.

We have to develop the middle of rahmanas because we also have this in being aman.

You know, don't get confused.

Obviously, this Torah is the main place we see not of any guy, but our ego completely.

But we have to have rachmanis first of all on ourselves.

I need to get that.

If not, I'm.

I'm stam abayma, you know, create.

The Rebbe is giving us.

He's giving.

So I'll talk about that in a second.

But we have to.

We have to be.

Have rachmunas on ourselves to try to search for the das to tzedikim and have and other people to share.

That dasmat can't be.

Have to do p. Do whatever we can to spread the dance of the even just Rebbe says even just a conversation with a friend about a Torah.

It's some concept that we learned that we can talk about every single day.

We have to do this.

And it's also in and of our front, you know, spread this form every aspect of bringing the das of the tzari to the world.

This is the rebbetzeva.

And this is how rabnosin connects it to the Torah, Ches and shaluch and hei, that person has to search for this ruch hakodesh, this das of the tzadik.

And he has to ask to give it over to the next generation.

Rebbe says we have to know how to act as rachmanos.

Why is he bringing this in right away?

And so the understanding is that Rebbe is trying to tell us that the tzadik, part of the tzadiks rachmanos is that he gives us tychikha, that tzabi's tycha is part of his rahmanos, right?

And that's the part we can understand that a person who is just.

He just loves everybody, everything is fine, everything is cool, everybody good, everything.

That's not really.

That's not really rachman.

It's not really helping a person.

If you see that he's mamish doing avedas and you say everything is totally fine.

You know, Hashem has so much compassion on you.

No, you have to do teshuvah.

But the tuich has to come from the khmanis.

And that's really what the Rebbe says in torches, that not everybody's ruined to give to.

And.

But if we learn torches and we connect to the tzadik, then we are.

We can learn how to do it.

And.

But the point is that the toikha comes from this complete.

There's no dealing.

There's no problem with tulikha is that it comes from Guru, it comes from Elohim, Dinim, right?

So if a person doesn't do it properly, so it can cause the person to fall even more because he's bringing Dinim out of his.

He's making them get discouraged right through his.

But if it's coming from Rahman and the T itself is revealing Hashem's love for you, meaning it's you have to do chuvah.

But Hashem has such incredible rachmanis for you, and he has such compassion on you that no matter what you did, you can start over.

No matter how much you've messed up, you can always get back.

And not only that, but you have nikudos tovas, not the wrong things you're doing.

Yeah, you're right, Sayich, you're Gaza.

Rebbe's not gonna tell you that's okay, right?

But he's gonna tell the ratzayich like I said to.

You're gonna tell the ratzayich there's something very good in you, and I'm gonna reveal it to you and you're gonna find it, you're gonna connect with it.

And what is that going to do?

It's going to awaken your rotson.

That's one of the main teachings of this Torah, which really is the Rebbe is bringing already at the beginning, yearning for Hashem.

Wake up.

You're yearning for Hashem.

The Tzarg is giving us the toyotus to wake on our yearning for Hashem.

This yearning itself is the closest that we need.

The yearning itself is the chuvah.

This ratson is the spitz of Ayinik and kavoda.

So that's the Rebbe's Torah is this Torah with such kind of like intense things about these race from Gazlanim that we have to be honest with ourselves.

We have to make habada.

But we have to realize that it's coming from pure compassion.

And if we receive it the right way, it'll only awaken our rotson in an amazing way to search for his das in a way that we didn't have before now, the next thing doesn't know how to do it.

So he's giving the child, the newborn baby is giving a big, nice, big steak, giving a pizza pie.

Here you go.

This is great.

Yeah, right?

And then to the adult, he's like, here's.

You want a little bottle of milk?

That'll be a nice suitor for you, right?

This is an interesting muscle, right?

Whatever here.

So this is what we talked about.

It's understood that this is the two different asagas of aye, mekan, kabaddah, the malloykars, the kvada that I was going to mention later on that ayah is person who's in a general sense, he's a benelli.

He's reaching new and new asagas.

But that's in a general sense, but also specifically within each one of us.

Like Rebbe says and explains that it's.

It's also on a microcosm level.

It's macro and micro on a large scale and also on a small scale that each one of us has aspect of ayah every single day.

Like we're saying, there's bars, there's yearnings, trying to search for each every day.

And then there's malaika tzivot.

See, if I could describe it.

See, the good person, Hashem is close to me.

Even though I fall, I'm not going to get broken.

I'm not going to give up being so strong that I can give the greatest nachod from this lowest place.

So these are these two types of rahmanas that a child and when babies, like, he doesn't have anything, you can't give him like a very big idea.

Tell him like, you know, the Rebbe says you got to do hatzois every single night exactly at this time.

And if you don't, so then, you know, you're not ish Israeli.

You know, that's.

That's like an avodah and different understandings of hashem.

Also, you can't give him something that's too high for him because it's going to mess him up.

Right?

Baby tries to eat a steak, he'll choke, right?

It's not just that it's not going to help him, it'll damage him.

Know what they're doing with the dasa, the tzadik.

You have to understand there's two aspects and to try to connect to a person and see where they're holding in the.

And to see what we're holding today.

One day we could be a tinach benya.

We could be this little baby, I need mama's milk.

I just need the chizuk.

The Rebbe like Hashem is with me.

It's so simple.

It's so pure, you know, it's this pure rachmonis.

This also remnants to the rachmanis, which is the whiteness of kesser of the highest oil, right?

So that's another aspect.

So we have to understand for ourselves and for other people, what is my situation?

What type of rahmanas do I do?

What type of rahmanas does does this person need?

You know, I have to know that the person who needs an understanding, he's so far Hashem.

I need to show him that how great the abishter is and how he has no idea a person who's feeling broken.

I have to be able to give him the kizak.

You can mamish people.

You mess this up.

You can, you know, you can, you can.

You can cause a lot of damage to a person on both.

On both ways.

Because again, if you.

If you give the person who is on a high level, you say, you just tell you give him that type of food.

So then he will be up yet.

What a great studying my lazy bow couch like, you know, and then he's mamish in the stitcher Akhar completely.

So that's.

This level of understanding of das can only be achieved by a great tzadik bishlenus.

Now we have to learn from the tzadik as much as we can.

Like Rebbe is going to say that we all have to be oyster.

They all have to be involved in spreading the das of the Torah, of das of tzedikim, vaish rabbeinu.

But in general, it's only through a connection to tzidikim that really understand this, right?

And this is again going back to what Ramosin says on Torah Chaz in Hilchosluch and Heyed that the tzadik, right?

He says, he says, hashem, you need to, you know, you need to, you know, appoint somebody who can be amani for kalosro.

Who.

What is eloke rukha mean?

It says he needs somebody who understands each person's ruach and he understands exactly what food this person needs.

Because for sure, there's a lot of Rebbe brings two examples of a.

Of a newborn baby and an adult.

But everything in between also, right?

Different hashagat.

Each person needs at different times.

And everything is in the dasa, the tzadik.

So he has to know exactly how to.

How to give it over.

Okay?

So again, going back to the innovation, there is an amazing Zoe that says, you know, it compares Noyach Navram.

Right.

I'm not going to bring down the exact notion, but the general message is like this, right?

The Noych was a great sadiq, but what was his biggest mistake, right?

And it's really connected.

His biggest mistake was that he didn't have on his generation, right?

He didn't da for them.

He didn't shout in Makar with them.

He said, I'm going to build my table.

Anybody wants to come can come.

Nobody can.

Right?

So the Zoro Kodesh just comes down.

What?

Rayashato, right?

He's like.

How do you translate that?

A stupid ashaita.

Right?

A stupid rayya.

Right?

He's a raya shaita that he could have helped everybody did yerba and then there wouldn't have been the mabble and he didn't do it.

So the one, he was a tzadik, but he's not the type of tzadik.

Again, that's an example of a tzadik who is the Vegas on Hashem.

He's able to go into the tables of Tyre and Tefila.

I was probably explained.

You know, Zakari says the Tevis Noach is Yom Kippur.

He's able to live in this world of Yom Kippur the entire year.

Wow, that's an incredible level of I am Akolem Kivodek.

But he doesn't have.

He doesn't know how to do what.

He knows to get into the teva.

He doesn't know how to go out of the teva.

So what happens when he leaves the teva?

All of a sudden he plants a vineyard and he gets drunk in this crazy chorbon apprais.

Right?

Right.

Because he doesn't have the shlemos.

Doesn't have the shlemos of being.

Of connecting all the worlds together, which is, yes, having as the Vegas of Durham Tefillah.

And I'm a.

But also being able to connect that the person who's in the lowest place and lift him up and reveal to him he doesn't have this rahmanus which connects the higher and lower world.

So when Noach leaves the table, he messes up.

Avraham obviously was on a completely different level.

Avraham Binu, we see he had incredible Rachmanids.

He spent his entire existence with being Makar people to the Das of Rabanim Salah.

He opened up this Derek of Das for the world that did not exist before the omen of the Derek.

It says right, the word that the entire Bria was Avraham, that the magal das of the Abishtar.

So that was Moishe.

That was.

And we see by Saddam this was partial.

He had such the worst people in the world.

He's like, Hashem, there's got to be a way you could save them.

They're not that bad.

There's got to be a study.

There's got to be in the kudos service the Kurdish satzadik and them.

There's got to be a way that you can to help them.

And by Lloyd, right, gets after the terrible thing that Lloyd does to Avram and then he gets captured by the Malachim.

And Avram's like, great boy Hashem.

He's out of my.

Out of my air, you know, leave me alone, okay?

Like, thank God that, that Russia is totally gone.

No, he has Rahman.

He's chasing after lo.

He's gonna.

You're going, you know, going in to fight with his.

Wow, why?

Because he knows that it's nakuda that's going to come from lo.

That's, that's, that's the.

That in the Yerida, in the lowest place we fall to, that's where our nekudas of Mashiach is.

That's where our.

The greatest revelation of our closest to Hashem comes from that place we're completely caught and captured by the Malachim.

That's avenbidl.

Still, Mashia Beinu is a higher madrega in this aspect of Rochmanos.

Again, we're not comparing madrages in the veikas and Hashem and everything like that.

But in the aspect of Rachmannas, the Rebbe says only Moishe Rabbeinu.

Why?

Because Moishe Rabbeinu, he was going to give up everything.

You could totally wipe me out.

He says his motion ashbish atv'.

Y.

There's no ending of COVID Asmaqlal.

He doesn't care about himself.

He do anything to save you, anything to help you to make heart of somebody and to bring that to chuvah.

So this is, you know, the incredible wealth that we have from Moishe Rabbeinu, Ebbi Shemin, every center, the Rebbe, these incredible tzadikim, and we makasha ourselves to them.

And then we can get this das, this das and say this from all of our problems again.

It saves us from our Vedas, the problems of Rukhnis.

And when we do have that Das in Rukhnia.

So then Vada is going to be Yeshuas and Gashes, like the Rebbe says here, that we're going to be able to.

We're going to see in every single way and lives will turn into lives of Rahman and that we can recover and give all the Rahman bless us to live with these Parashas, the Avoice and to connect to this Midasarachim, connect to the Tardiq and awaken our Das to see Hashem alokim aino bada.