Takeaways:

• The essence of freedom is intrinsically linked to the ability to move and explore one's environment without restrictions, a privilege often underestimated in contemporary society.
• Individuals who embody a spirit of elevation strive to transcend their current circumstances, continually seeking self-improvement and a deeper understanding of their spiritual essence.
• A life dedicated to altruism and the desire to positively impact others reflects the true nature of one's soul, resonating with a profound sense of purpose and fulfillment.
• The pursuit of goodness should permeate every aspect of one's existence, transforming mundane activities into opportunities for spiritual elevation and communal enrichment.
• Being in the presence of individuals who radiate positive energy can inspire others to elevate their own lives and seek greater meaning in their actions and relationships.
• Ultimately, the measure of one's life is not solely defined by personal achievements but by the extent to which one uplifts and inspires those around them.

To begin by thanking the Parnassim of the month, Susan sue and Rob Weinberg and Josh and Alyssa Weinberg.

Front page.

Kufudal Kufud dalit Ayaka.

Just to be with the Mahabhar a few days ago, last day of Shabbos, and he sends his, his love to the entire Kahila.

Talking about Anoshem rishel Guf, Anshe haguf, anshe Hanefesh, anshe ha neshama, Anshe Ruach, anshe neshama.

What it means to be a Ben Aliyah, to be a person who's.

Who spends his or her life ascending, going up, breaking past, breaking through the imagined ghoulam of each level.

That's what we're talking about.

Because ultimately that's the meaning of to be able to travel at your own will, to be able to travel, to be able to go.

The most basic level of Chayris, of being free is freedom of movement.

To go from one place to the other, which we take for granted in America.

You know, to go from one state to another, to go from one place to another.

We have absolute and total freedom.

Our parents, grandparents, never took that for granted.

Freedom of movement.

But you could be the freest person in the world.

You can live in America and have all the rights and privileges to travel wherever you like.

That doesn't mean that you're not stuck in the Guf, that you have discovered the wonderful freedom of being able to move from guft to a place of nephew, and from nephew to a place of Ruach, and from Ruach to Neshaman, these higher madregas.

And even though he's explaining this by dividing us, dividing people in different categories, obviously in the course of a person's lifetime, there are many, many changes that take place.

One page Kuf, you dialed at the top of the page.

Me evilhem yesha noshem erechim me'od.

That's what we were talking about two weeks ago.

What does it mean to be an isha group that sees everything through the Guf?

And then there are anshe Ruach, even though first might not be religious, but there are people that have greater ideals and so on.

This is what we are talking about.

People who are people who are now when we're going to.

When we're going up to the.

To the highest type of a.

Of a life, a life of a.

Of a Ben Nishama, a person who is connected to the neshama.

The life of the neshama is the life of somebody who is in touch with his or her rots and will.

You're not defined by where you are at this moment, but by what you want and where you want to go.

So you could be an easternishamba that's stuck or that's in the meantime been in a very, very difficult and in a basement somewhere.

But you're an East Neshama because where you want to go and that you're rotten.

You haven't let go of that rotson of that will, of that longing and that desire to change.

These anshei rotson, these people of will, of rotson their whole lives, they want what's better.

They don't settle.

They're people who don't settle.

And they establish as the center of their lives this rodson of doing good again, what they define as good and so on, that we're not going to this right now, but the rotzen, Rotzen of Taif Yisa to turn the world around into someplace that's better.

I mean, it sounds a little bit corny, you know, every composition in six way was to make the world into a better place, you know, but very few people actually end up doing that, making the world into a better place.

Mostly they complain about the stuff that's in the world, not making into a better place, but to actually change things and to make things better.

Each person is madrega again with their definitions of type.

But lahe to litzebur kulai to help people.

Anushim vaifen, prati sibra, Larger groups of people, individual people.

Elohim, Anushim, agadan, makrem, likhya, nishamshe, pekhir Manisa.

These are people, these are great people who are already in that sviva in that neighborhood of the neshama, those people of a ratzon of Taif, you know, even the like the person that's there, the couple chevre that we hear the other the other day, two days ago or something like spending hours and hours putting the things on the bottom of the chairs, you know, downstairs, not to scratch the new floor.

Good to mention that Ansha Shah was here.

Good to mention.

Good people that want good.

And then they're not interested in getting their pictures in the newspaper.

They just want people to be able to be in the shul and not to mess up the shul.

That it should be.

It should be comfortable and the floor should be that everybody paid so much money for, should be in good condition.

It's anoshem toyim.

Good to mention that care about, think about out about the world outside themselves in their house.

They would be careful.

There'd be a scratch on the floor.

But there are people that think about the floor of the shul.

It sounds like a simple thing.

It's not a simple thing.

I mean it's not your floor.

But then you feel that it is because that's your.

That's your.

That's your tzibur, that's your shul.

And.

And those people that are.

That are thinking always the average sinus of Toyota for themselves and to do for others.

These are Anche Nishama, Anshe Nisham.

See, it doesn't have to do with.

It's not defined by closing your eyes and playing the guitar and kolalam kula, that's all nice stuff.

But the rotson Lehtev, that's the kashboroko.

What we know about hashem and that's the beginning of kiss veri is devotional, wants good, he wants to do good.

And that's the ika salam alakim of a person to be dovik in that type of hashem.

That's the neshama.

People whose thoughts the ick of their lives is tov Hannah arachn lasses tov the rotzen.

The rotzen to make things better.

Hey man, Hashem shachaim is or han'neshama shabam.

These are people who are living lives of the neshama again.

It might be that they haven't yet come to the realization that the ultimate toy for them is to put on til to keep shabbos and tell because of what they don't know, they don't understand.

That's something else.

It could be limited in terms of their understanding of.

Of what is included in tov.

There's a bachelor that I don't know if I mentioned here.

There's a Bach that I met from New Jersey a few weeks ago.

Very, very sweet.

Bacha's father died all of a sudden.

It was crazy.

A young man, the father just died sitting on.

Didn't feel but sat down on the steps and died.

It was a crazy thing.

And the father was a balt shuva and he was very connected to film with chabad.

It was a whole maisabet tilm.

And this boy has been raising a boch has raised.

He was telling me 85,000 cows.

He was he raised to buy tulum to give out to people tulum a bachelor to have such a hasag in order to covet his father and to do it because this is what his father cared about was tilm such a moosek of a young man that I can't get over such a thing.

Another Bach is thinking about, you know, the next Ben as manam or something.

He's thinking about what he could do to be mazaki people till.

And he's involved with calling and going and delivering them and getting them and talking to the seifram and making all these arrangements like 21 or something.

A boy.

It's an ishna Sharma.

It's an ish neshama.

He found a good thing.

Of course, that doesn't mean that a person can't enjoy himself.

It doesn't mean that you can't have chavayot, that you can't have a ben ismana.

You can't enjoy Shiva and the kumsits and hagos means, you know, interesting books and to think about that.

But the question.

The question always is ma tarotsa.

What is it that you want?

What do you want?

What is the ladder of priorities and kolhat kumim the priorities?

What is it that you.

What is it that you want from that good time that you're having?

What is it that you want from the vacation?

What is you trying to get from reading this, this book?

What do you want?

What is it?

What's the tachless, yes, Arcane Hardam Zoku latzakes, Erich Eloki, the tochamadim halal.

Obviously the point of all this is to.

Is to pour into all, into everything.

This elokus godliness, that's the tachlis of everything.

Because the neshamavah person wants Chaye Henetsach wants that which is eternal, that which is forever, that which is the ultimate meaning that are contained in the.

In the depths of that rotzen of tov which is tova Eloki, the tova velakus.

The ultimate greatest good that one can.

That one can bring to the world is more locust, more of hashem, to reveal more of hashem.

That's the ultimate tov.

Therefore, to be an ishnashama means that you're that at the core of every single thing that you do in your life and all that you want in your life, even when it comes to small little things.

At the core of everything is that.

That Ratson of Tov, the Ratzen of Tov, I.e.

the neshama in everything that this person wants, the neshama is to be magala kvat Hashem is the ultimate tov.

To be tov.

That's the.

That's the Neshama of everything that this person does this ish neshama does to bring out more light and more chias.

More or more chias Leroy so Kiz and to elevate these vetsaynis that they should be filled with the ultimate meaning which is the which is which is the tove Eloki defines as being good.

What is good?

What is toy.

So this person lives always with a question of why am I doing this?

Why am I doing this?

What's the point of this?

What's the purpose of this?

What's the takhlas of this?

What is it that I want from this?

What is it that I want?

And you could see yourself to look at yourself and to see is this a ratzon that comes from the guf?

It's just purely ratzon from the Guf.

Is this purely Is this just Is this a ratzon from the nefesh?

Is this a ratzon from the ruach?

Is this the rational from the neshama?

What is the what is this ram?

Why do I why do I want this?

Why do I want this?

So probably some of the chevron here right now want to be able to have some rest on Shabbos.

No Ms.

Hashem have Shabbos parshas bow so want to want to have rest.

Rest is a good thing.

Shabbos is the day of Manukha.

What is it that you want from this rest?

What's the point of resting?

See if it's just a matter, if it's just I'm so tired and you know.

Or isn't the old song still tomorrow is going to be another working day and I'm trying to get some rest.

That's all I'm trying just to get some rest.

So Chavalav Yudi lech yotkachem you could take that same rotzen to rest which is a ration that every Guf has.

An animal also wants to take a break.

An animal also needs a day off but you can make that into Shabbos something else and most of takhlas and and to try to try to mechazik that in one's mind what's the rodson?

What do I want out of this Manukha Shabbos?

How to use this Manukha Shabbos.

And what could I use it for this coming week, next week?

What could I use it for?

Pashas B'challu what could I accomplish?

What could I do?

What's the takhlas of it?

And you become a person where your entire life is instead of almanas.

Almanas law says instead of just getting which is.

Which is the guf, all the guf wants is have have the guv just wants and the neshama, all the neshama wants is to do is to give neshama's whole ratson is latoya.

This whole ratson is lataif person wants to have an oynek shabbos.

But what's the tachless of an almost theemius of anish Shabbos?

And you could usually tell the difference relatively.

It's relatively easy when you're sitting at the table to see the person who, when he or she is done eating, waits for somebody else to clean up, you know, because the onishab is just for your stomach, not to help your mother, not to help, not to help the other people that are there to clean up, to do something when there's such a disconnection between the guf and the neshama, even on Shabbos, you could be sitting there just taking and taking and taking, not even thinking for a second that maybe your mother's diet, maybe your wife is tired, which is not.

You don't have to be for that Iraq shaba, you know, to figure that out.

It's a DVA poshet ma'od.

The whole einik shabbos is an einik haguf einek haguf shtickle kugel, a piece of meat.

And you sitting there with you sitting with the yasmirs while your wife, who's falling off her feet is cleaning up and you don't even have a minute to move anything at the table.

You ever see such a person?

Look in the mirror.

You can see such a person.

The whole oinig is an oinig of the guf.

You can close your eyes and you could sing and you could sing and you could sing all the yom zimahubas, Enjoy yikra.

But you're just hana sagov.

It's nothing has nothing to do with the neshama.

But if your.

But if your oyneg shab is an to your husband, to your wife, to your children to be what that means it's a different Shabbos.

Kevin.

Shalom.

A human being is not just a collection of different parts and pieces like the menorah and the besh hamikdas, the mikshachas, one piece.

If a person should seek to find harmony shlemus in life and in this, the meaning of this is that that rotten of tov that the neshama has inside that ratson of Toyv should be ratson, which is called the mikdash of the neshama.

Tzerach Lachta needs to penetrate Kol Yesaha Harvardim all the other parts of who I am achitzaynim all the external parts of I am Lakash from Imai and to bind everything together to that mikdash of the neshama that everything that I do comes from that place of Taif and the ratzon of Taif.

Everything that I do, my eating, my.

My sleeping, my doing, my coming, my going, my parnassah, everything, everything is coming from that or of the mikdash inside of a person, which is the.

Which is the rotzen of Tav, which is the or of the neshama.

Lakada says Hashira Vasifros to sanctify poetry and literature.

What does that mean?

Of course, there's all Rav Cook, which Rav Cook's holy name was.

You don't have to run.

You don't have to run away from literature.

You don't have to run away from poetry.

Other abba to sanctify the literature.

The sanct it was that when you're writing a poem, the poem should come from that place inside of you that to inspire other people with the poem, to give chizika to other people, to be magalik vaiet shemaim with the poem or with a painting.

The Lubavitcher rabbi, Switzerland, who encouraged poetry and art.

I was actually in the airport in Ben Gurion.

I was sitting with the Labavashev artist, his father, who's the famous Lubabesha artist, and he himself also does graphics and stuff.

And he was.

We were talking about that how the Babish Rebbe, when his father would bring a painting to the baby Shivwebi, his father's work.

His father, Shabir, well, he's been an artist many years, and his paintings are very, very intricate.

They're very beautiful.

We have at home a few.

Not any originals or anything like that, just, you know, like on papers.

So they're very intricate.

And he said that.

He told me that his father would bring the painting, the Baba Shabebi and the lar.

And he would make her auras about, this should be on.

This is chesed.

This should be over here.

And you should move this over in the pit.

That should be over here.

This is groov.

And he said the Bible would study the painting and make all kinds of haoris on these paintings.

And he.

And he, they opened up, you know, in Crown Heist, there was a.

I remember they opened up a.

He encouraged to open up an art gallery in Karn Heights.

And of course, other.

Other rabbis got all upset about that.

And is that he was in a different place.

A different place.

And the whole thing there is that.

Is that art of Kedusha?

What does it mean, art of kedusha?

It means that the artist is not thinking how much money I'm going to make from this.

And not that he can't make a paradassah, but that's not the Aveda.

And he is not thinking about how many people can I get to look at this painting and have disgusting thoughts?

To be as low as a person as I am, which is.

That's what a lot of art is about.

But to be as deranged and as sick and as.

And as, you know, messed up as I am to put that ad on a painting, Baby Shrev is saying is to paint.

To paint paintings of kedusha.

That the work of your hands should be an outgrowth of the toy of Sheba Neshama, the Rotz and Lehaitev is with your art.

You can help so many people with your art because a painting can inspire so many people.

A painting can change people's lives.

Latoya Lerat so what are you painting?

You're a talented writer.

That writing has to be something that is enough.

A branch of the Rotzen Lahativ of Yona Shama to do good and therefore with your writing, with your writing, to help people, to give to people with your writing that through your poetry or through your writing, through this essay, through this article, you could be.

You could be made.

You could do.

You could do something which is very, very good.

It's an expression of the neshama.

You could express your neshama through this article.

And when you sit down to write, what's the tachlis?

Am I writing this?

Why am I writing this?

Am I writing this to make myself into a kanaka, to criticize somebody, you know, people, the way people write letters and so on, knocking and criticizing.

What am I.

What am I writing this for?

What's the point of this?

So the takhlis is that that light that comes from the mikdash, Hanishomitzach, Lachda, Lakol Yesayim Lakashim has to penetrate to all the different parts of who you are to make them into one part.

Amikdash, a base hamikdash, a factory of Tov a factory, a big strong factory of tov.

That doesn't mean you have to, has to be to change the whole world.

But what you can do one person, whatever it is, but a factory of toyv a mixture aches that's to generate more tov, to generate good.

The kadis hashiv Asifru's poetry, literature, ismachave hamach hashov hadeus thoughts, ideas, hamay sim vas naguya is to do good things.

Kach teifiya and the shama bakol khadre lavavishal adam.

In this way you allow the light of the neshama to penetrate into all of the rooms of your.

Of your house, of yourself.

All the rooms, your thoughts, your words, your actions are all expressions of ratzen of tov.

The ratzen of tov.

Everything in your life is an expression of that ratzon of tov.

That's an ishne sham that means to be an ish neh ben aliyah.

So the vocation is also the opinion of the vocation is a hatavah.

If there are children, that the children should enjoy themselves, they should have a good time.

Doesn't have to be something fancy.

It's not about yourself, it's not amanas, the kabbalists lehtev.

Not what you can get out of, but what you can do, what you can give.

Therefore, when you're on your.

When you're on a vacation, this is still vacation week or something.

Yeah, wasn't sure about that.

So they have different ones.

I don't know.

So a person goes on a vacation.

There's so many times you can.

Mikadashem shamayim as a firm person in the airport where you are in the hotel, to be lahitif, to do good things, to be makala lukas.

That or you're just some, another nudnik that's complaining about you're missing one towel in your, in your hotel room or something and you, you have to go and make a whole tumult about it.

And you know, you could.

It's, it's, it's, it's all wherever you are.

That's, that's what it means that if you're an ishnishama yinu shama goes with you everywhere.

And, and when you leave a place that people feel that was a good person, that was somebody that made this place, was that he was here with the place, place was better because he was here.

It could be very, very simple things to compliment, to say a nice word, to talk in a pleasant way.

I don't have to explain you.

Everybody knows this and that's an Ishna Shambha wants to do that.

Every single thing that he does, that she does is expression of that Robson Lehytev.

Every stranger, a smile, a kind word, good fart.

It's a different life.

It's a life of anish nishama.

So the neshama, that light of the neshama makes its way into everything that you do.

All the expansiveness of you're in yanim, that you're.

That you're busy with.

Everything in your life is illuminated with an or of the nishama, with an or of kedusha.

People that.

People that if you're.

If you're.

If you run a business or whatever it may be, or you're in an office and you have.

You're a boss of other.

That those people should feel the zhus of working for you.

They should feel the honor to be with you.

They should feel that you're good to them, that you're good to them, that you throw in an extra few dollars.

You throw in a good word.

You ask at work, how's your mother been feeling?

I remember you said she was.

It wasn't well.

But the Ishan Hashem wants with everything to be more light.

More light.

With every single worker, with every single person.

There isn't a janitor in the building that doesn't feel that this is a person that's.

That is Toyota, that is good and thinks about me, that cares about me.

That's every single person.

Every single person.

That's what it means to be free.

That's what it means to be free.

A person in whose heart there's this powerful connection to that rotzen of Taiv Hadover Yaqvav.

That aura of Taif shines.

It just.

You feel that very, very strongly.

You feel that when you're in the presence of that person, that the aura of the neshama, again, I'm not talking about a religious experience or that this person is necessarily so, but you feel the aura of Toyv and that Rotzan Lehtev.

You feel it when you're in the room with that person.

You feel that you feel in the presence of that person.

It shines Yaakrin.

It radiates to everything around, to everybody around.

I remember a few years ago we were talking about this, because I heard this from one of my kids, that even a plant is affected by deburim tayvim, that they have studied such things, that a plant, a tzemayach must be a daimy.

Also things.

Everything is affected by toyv.

Even a plantative.

One of my kids, they went somewhere on vacation and they brought it over last night because one of the little ones, one of my grandchildren, has a bowl with a little fish in it, which mostly I've had bad experiences with that.

Like, it ended up floating on top.

And the kid's crying, you know, dying like the fish dies after making a valley.

It's all.

Hasn't been a good history with these fish bowls.

So they brought over the fish for us to take care of this fish.

And I always tell the kids, go over and say, shalom Aleich.

He goes around during the whole day.

Such a life.

He has such a life like that.

Goes running around like that the whole day, running around.

If he sees a.

If he sees a person that goes and says, shalom aleichem and smiles a little bit.

So the grandchildren, you know, they laugh at this.

What do you mean?

They have to talk to the fish.

I said, yeah, why not?

The fish under the fish understand.

The fish understand everything.

The world understands when there's a rational of taif.

The language of the neshama is taif.

And everything in the world, Iraq understands that.

Iraq understands that, huh?

I didn't hear you.

To say.

To say good things.

Yeah, Even the right.

The besommim are affected by.

Everything in the world is affected by the cold, by the voice of a person, and that rots and lahite.

Everything in the world feels that everything.

Everything becomes more alive.

Even an inanimate object, a thing is affected by that.

When a person is.

When a person is toyed.

There's a famous picture of rebelli lapiyan leaning down, giving milk to a cat in the dormitory.

Every single guy walks past this cat and his cat in rebellion.

The tzadik, the mashgir.

See, he's.

He's seeing.

Somebody managed to get a picture of him.

He's giving some milk to a cat.

That tzadik is filled with this ratzone.

Or how Rav Cook was walking once with Rebel Lapian.

They were walking together.

I think it was Rabelia.

No, it was Rabbi Levine.

They were walking together.

Rabaya and Rav Cook were walking together.

And Rabbi wasn't paying attention.

Whatever he.

Rabbi was the chefs of type, but Rabbi wasn't paying attention.

And they were walking and he.

And he pulled like a leaf off of a.

Of a thing that was coming out from the fence.

There was a leaf.

And Rav Cook went, oy, oy.

And Rabbi said, Rabbi, what is it?

What happened?

What happened?

He says, of course.

What did you do?

What did you do?

What did you do?

It's not coming from some sort of a woke.

You know, it's all phony.

And the cruelest and darkest world is that of course saw a world that was alive and that was.

And this whole rottenness that things should.

Things should, should, should grow.

The whole.

There's a whole story of him when it was by tu bat and planting a plant and crying and kissing this plant.

And it's.

It's a ratznov toy that the tzadik is filled everything with the tzadik comes not or of the neshama, which is lahativ.

To give life.

To give life.

And.

And.

And.

And to Rav Cook.

It was instinctive that to stop to.

Of course, Rav Cook didn't say, you can't cut down a tree to.

To put shach.

But.

But that's not stam to pull a leaf or so what's.

What is it?

To separate.

To take something that was alive and now it's not alive.

He used to say that if Cook used to shmita.

Used to go to the trees and say hasaga of life.

And what it means with the aura of the tzadik is in the or of Toyv.

And today is the Osag of the Rebbe Zushu.

Right?

Rebbe Zushu is the aura of toy.

But all the tzadikim, the Rebbe Abzushi was this aura of Masikos.

There's a famous story that the lam donim have a problem with the Rebbe Zushifev he was once with.

They were collecting money for poor people or something.

And the guy they went to some big rich guy who didn't know that these were the two tzadikum, the rebel Melt and Rebu because they went to skies and they were like that in gulls.

And.

And the rich guy, this.

This.

This rich fellow didn't open the door.

He had like a butler that opened the door.

And the butler said he saw these two schleppers, Rabbi Melch and Rabbi Zush.

And he told him to wait in this room.

I'll see if I can get my.

You know, I can get the Bala Bosh.

And the Rebbe.

And the Rebbe Melech are sitting in this fancy, fancy like palace.

And there was a birdcage hanging from the ceiling.

A birdcage.

This little bird inside.

This beautiful little bird is inside the cage singing.

And the whole time The Rebbe Abzusha is looking at this bird and says, no Zush and Ereb Zushi is looking at this.

And finally.

And finally he couldn't help himself, gets on a table or something and he opens up the cage and he takes the bird out and he sends it through the window to go flying.

At that second, the bala boss walks in and Rebzushi is like there, standing there.

And the Baba boss starts.

Starts hitting him.

And it says that the two of them.

And the whole way he's saying toy, toy, and.

And the guy's beating him up.

And the two of them, they say the Rebbe Abzush and the Rebbelech is helping Abzushi walk and they're going down the road.

And the whole time the Rabbi Abzush is saying, it's toy v hashem lakova Rachma vakol maasav Rachma velkol ma asa.

So the lumdom hear this.

What's the kasha so good.

It's Akasha who would you rather sit next to Nola Mahabharam than a Rebzushima?

He couldn't bear such a thing, not because of animal rights.

This is every story from the Rabbi Abzushi is there's the Etzema type and all the tzadikim about themselves.

That the Rebbe Zusha, even though he went in such pastures, even though the Balatanya said the dames, is that he was a huge tamakacha.

But everything was hidden so much the Rebbe Zushi, how he hid himself.

And because they saw that he was a neshama that was barely in the guf.

His whole matzias was in the shaman was neshama.

Therefore this whole masias was rachma va Komasov, which is a Russian of hashem Lehtev that this bird.

Why is this bird being held prisoner?

He couldn't bear that this bird was in a cage.

That bothered him.

It's a.

It's a different.

It's a different life.

And everybody around this vivo, all the people, all the people who are around this person, they feel the ur.

They want to be better.

You want to be better.

When you're in the presence of that person, you feel a rotzen also to do and to be good.

You want to be good.

You want to do something good.

V'ya Hashvar shal noyim Vito.

This person is Moira.

He awakens a whole feeling of noam, of pleasantness and of tov.

And we have to think about ourselves that in Our interactions with people when we walk away, are we leaving them with a feeling of taw?

Am I leaving these people?

The feeling of tov, of pleasantness, of tov.

How am I leaving these people when I walk away?

When I'm with people, do they feel.

Has iris, of tov, of the imos of pleasantness, worth and of value?

Do I have.

Do other people feel that they're more, that they're worth more as a result of their interactions with me, or do they feel that they're worth less?

How do I.

How do I make people feel worth more or worth less?

It's a simple question.

When people are.

When I spend time with people and I'm with people, do they feel worth more?

They feel worth less.

Not that they think that I'm smart or that I'm not smart.

They feel that they're worth more after I leave them.

When I'm with them, do they feel worth more?

That's an ishna shama.

Everybody that's in that world of the ishna shama feels that they're worth more.

And when you feel that you're worth more, you want to do more.

You want to be better.

You want to be better.

Even be the lowest person in the world.

The lowest person you see.

There are stories about Shlomo Kalava.

He used to go to, like to visit these prisoners, and he'd walk out from the jail.

And these guys, they all wanted to do mitzvah semosem Toyv because he was a chefsav toyva.

It was a good.

I'm not.

There are certain questionable things with the.

I'm not going into that.

But toyot that he was good.

He was the kindest person as Homitzius was Toyv.

He gave away every penny to homeless people on the street.

That's how he was.

And people wanted to be good, wanted to be better.

You don't have to say a whole tyrant, a whole drosha when you were the Chavez Chaim.

My rabbi told me that how when the Chavez Chaim was walking, all the girls were like, buttoning up their shirts, and everybody in town, they were like, pulling up their stockings.

You know, everybody.

All the.

All the men were like, you know, making sure everything.

The Chavez Chaim was just smiling at everybody.

He didn't say, what's with your sleeves?

The really, really, really special teacher doesn't have to talk to the girls about their sleeves.

She doesn't have to say a word about their sleeves.

Perhaps some of the whole mitsiyas is the mitziyas of Toyv and Efsnius.

And everybody wants to be better.

They want to be better.

They want to look.

They want to look better in a better way.

It's a matzias of.

Of an eashne shama.

When you're in the presence of that isna shama mahasanafi shaloy.

Just the person himself and the interest that he takes, that he's interested, he cares.

The concern that he has for other people, the cheshik that he has to help other people to do good.

Ti voled brocha raba ma'eid.

It gives birth to tremendous bracha.

Tremendous, tremendous bracha.

Because when that person feels that he's worth something, that she's worth something, then he goes and helps other people also feel that way.

Because when you're.

When you feel worthless, then you make other people feel worthless.

It's like klagoll.

The more worthless you feel, the more worthless you make other people feel.

It's a clog all.

But when you feel.

When you feel more worthy, then you want other people to feel that you make other people.

You don't want.

You make other people feel more worthy.

That's just how.

That's how she made the world.

It brings bracha.

The person of the ishna shama brings bracha to the whole, to everybody.

We are shpia Rabbis Gamdir, Pula, Shiasa, Bledsoe.

Even though he's not trying, he's not necessarily focusing right now on this, on helping this person, just the mitzis of the person, the way the person talks.

Because you have this person who's an Eastern shaman.

There's toyev whose life is coming.

The aura of that person's life comes from the Bes.

Hamikdash inside Himakrina has tuva.

It radiates that Tov ben Bemaida, ben Shalay bemaida.

Knowingly and unknowingly, it's not conscious of this, not conscious of how many people he's changing.

I mentioned many times that it says by Baron Kalina, it says by his.

It says on his.

On his matzeva.

On his tsiyin, it says, harbe heishiv me avan ulay shmoine melevesh.

Some tzadik who wrote the matzeva said, knew that he said many, many people.

Baron Kalina was Makarov D'hashem hayshev that he brought back D'Hashem.

Maybe 80,000 people.

I think that's the Nusrat Kalina never met 80,000 people, we're not talking here about TikTok you 80,000 people.

Shloma, Kalina, Rabaron, Kalina.

There was a.

There was an ur that came from that person that when he walked into the.

Into the town, could be people that didn't even see him.

Like, it says that the aura of the Simcha Beis has.

There wasn't a household that wasn't illuminated with the light of the Simcha's beisos shoe.

It doesn't mean that there weren't houses that were around the corner and that the light didn't come from the Beis Hamikdash.

But every house in the Yushalayim was illuminated with the light of the.

Of the simplest Beis of Shaeva.

It doesn't mean a physical light.

It means that the aura of the Beis Hamikdish is the same thing with a person that everybody there is affected by the aura of this person, of the Aur of Toyv Hashmasa, Chusa Adam, Zach, soy havim Rab.

Therefore, this pure person, he somehow gathers many people who love him, people who are so appreciative and who value him.

He's not trying to make more fans.

He's not trying to gather a club.

So tiboshalay ratnat tayv.

Because that's the nature of rats.

Navtoyv of the Nishama hukamaishemesh Miyu.

It's like the sun shining.

Anybody who opens up the window of his house will enjoy him with the light in that light.

Listen, there are people who feel nothing in the presence of the tzadik because the window's closed.

If you don't open the window, the light doesn't come in.

But if you open the window, the light will come in.

Hashem should help us to have open windows.