R' Jonathan Rietti Torah 1 - Shiur 1

I state the main point: Rav Nachman teaches that every line of his Torah holds deep layers, and that learning Torah and turning it into prayer restores our spiritual favor and lets us see Hashem in life. I explain that his Torah links all things and that each sentence can be a headline with hidden meaning. We begin Torah Aleph and we will study how to dig into the words and find practical guidance. I emphasize that true learning must become prayer, and that this change makes our petitions accepted. I show Jacob as a model of clarity and tamim who reads God’s voice in daily events, and we will learn how to follow that path. I open the talk by placing Rav Nachmans Torah at the center of our work. I say that we will learn Torah Aleph from the start. I describe Rav Nachmans claim that every line in his words is a headline and a rule. I explain the palace image. I say that small anomalies in the text are deliberate signs. I tell listeners that digging beneath the surface yields hidden treasure. I summarize that Rav Nachman asks us to learn with care and to find layered meaning by close attention and by prayer. I stress that Torah learning must become prayer. I say that turning study into tefilla shows true intent. I offer the practical point that davening and learning together give the eyes to see God in daily life. I end by inviting listeners to test these ideas in study and in prayer and to expect practical change when they do.

Takeaways:

• I state that Rav Nachman teaches that every line of his Torah functions as a headline revealing deeper layers.
• I explain that learning Torah must become tefilla, turning study into earnest prayer and dependence on God.
• We emphasize meticulous attention to dikduk, because each grammatical detail can unlock hidden meanings and spiritual treasures.
• I assert that true khayn and hashivas arise from inner connection to God and are lost through deliberate sin.
• We note that panim mirror panim: a person's inner thought and feeling are reflected immediately in facial expression.
• I claim that Torah study refines perception so we can discern God's voice in ordinary life and events.
• We describe how returning the nation's favor requires elevating our spiritual status through sustained learning, prayer, and teshuva.
• I remind listeners that the teacher acts as a midwife to bring forth wisdom already present within the student.

Good morning, special.

Welcome to everyone.

Today's Shia Ishamma spoke to all the Masadrim Nahman, fried and.

Okay, to Moti and all the good people involved here.

This is a very special beginning in Rajesh Chodesh.

And what.

What better than to fill it with Ravnathan's Torahs?

And there won't be Mar anymore.

So we're learning Torah Aleph in Lipan from the very beginning.

It's a great place to start.

This is not in my notes, but I can't resist it.

There was a guy who went to a psychologist.

He had a lot of issues.

So the doctor said, so what can I do for you?

He said, doc, I have so many issues, I don't know where to start.

He said, in the beginning.

Oh, okay.

In the beginning, I created the heavens and the earth.

So.

So it's a good place to start at the beginning.

And this is not a very long Torah In.

In Likoth Imran, your pocket volume in English, you will find that it's separated into six paragraphs.

If you look at Rabbi Hatia's edition, it's actually 12 paragraphs, but I'm going to be following pretty much the English paragraphing.

I've prepared a handout which is really just a skeletal definition of the.

Of the Torah.

It's a Torah that really covers.

If I said everything, you think I'm exaggerating?

It's a Torah that covers everything because there's nothing outside of the Torah.

So he's.

Rav Nachman is beginning his Torah all about the hashivas, the importance of learning Torah and what it can affect.

And to that extent, it's probably noteworthy.

We'll talk about.

I'm not sure I'm going to do it today, but we will talk about the.

Where this Torah came from in terms of conversations in it was extremely typical that what Rav Nachman would do is a Torah would be put together taking into account the people in the room who are learning with him and the politics and the geopolitical scene of the world at that time, and individual people's own personal issues was all tied into the same Torah.

And essentially what.

What really came out is as people became more and more exposed to Rav Nachman's mouth, the come out of it was a clear picture that everything is connected.

There's nothing that's not connected.

And that if a person has a mind as matured, so to speak, as.

As a tzadik, a towering tzadik of this stature, it becomes more and More evident that they cannot see anything in the entire Berea except to kadash Barku.

Every single Jew who comes to a tzadik is there for a very special reason, and that is to come closer to hashem through the tzadik.

So I'm going to share with you by way of introduction, Rav Nachman himself says some extraordinary things about his own Torahs.

And, and what I find beautiful about his claims is you can test it by simply learning his Torahs and asking, does this hold true?

Even for myself, I'm not, I'm not anyone to measure whether it's veritable and accurate and reliable what he says about his own Torahs.

But if you experience it for yourself by learning the Torah, then it becomes very clear that these are not exaggerations.

So, for example, I know I don't have that men's here.

So in chaim, in shin mem test, actually in shin mem onwards for about 20 paragraphs, there's a listing there of the Kashivas, the value of Ravnachim's Torahs.

And in shim test, it's actually in shin mem test, it's a very long slide.

Good morning, doctor.

I'm allowed to call you doctor because you're the real thing.

If I called anyone else doctor, it would be an insult.

But to call you the doctor I can, because you're a real doctor.

So in shas, Whatever he wrote himself, the language itself is extremely mesokal.

Masogul is a different word to trans.

It means it works even if you can't figure out why or how.

That's what a sigil is.

It works why and how.

Sometimes you can figure it out.

But his language alone is very mesugal ki hem klalim, because they are headlines, chapter headings.

Klalim means rules.

And what's really astonishing is that he even adds later on, you know when, when you see a headline in a newspaper, so you know, hopefully that the details in that article are going to reflect the headline.

And now you're going details about that headline.

What's astonishing over here is he's making the claim that every single sentence is a headline.

And as, as we learn, as we start to and explore and more deeply, we can check for ourselves if indeed every line is actually another headline that means to say there's more that you can keep deep digging beneath it in Shinnun, which is the very next paragraph in Chaimran, So Ravnasan records Shamati mikish.

I heard from his holy mouth the following words.

They are all b'.

Hinas.

Now that's a word we've translated before.

I'm going to translate it again very briefly.

Going to come up a lot.

In this Torah, a is literally a connection.

When you look at a later on in Shinpei test in Khaimaran, he gives the example that are like a palace.

He gives two mashalim.

One is a palace and one is a woven garment in a garment that's weaved you every single thread.

Eventually, if you undid the whole thing, you'll be able to see that it's all connected in the palace.

He gives the marshal the analogy that you enter an extraordinary palace with all sorts of halls and huge ballrooms and side rooms and balconies, and that every single room leads to another extraordinarily beautiful room.

And each one has, each one has a very specific purpose.

If you any of you manage to go and visit London, it's probably worthwhile to visit Buckingham Palace.

And in one of the corridors in Buckingham palace so huge, many of the banquets were held in that corridor.

When there was a very long table for dignitaries from.

From foreign dignitaries who were invited, you'd have hundreds of guests and there's extremely long table and.

And almost every single guest had his own waiter.

And it's extraordinarily beautifully said.

If you ever go to a real you will see that every inch of the walls and the ceiling are decorated pataklis in a very purposeful design.

And you can't help but be awed.

But we're describing where if you dig behind a room or a door or dig out a pull out a tile, you're going to find treasure there.

That's not what you usually find in a palace.

That is a marshal actually that's offered by the BAAL Shem Tov.

The BAAL Shem of cottage actually offers the relationship between the tosh bikh tov and the toshibal pair is a tov is like a palace.

The tosh balp, the Oral Torah is all the inconsistencies that are deliberately in the palace.

So for example, the Torah has inconsistence throughout the Torah.

There's probably going to be an inconsistency in the grammar, in the spelling told us with a vav without a vav, the repetition of Noach's name.

Ehler told us that doesn't make sense.

If you're going to tell me about his children, then finish the sentence.

Why are you saying Nayach?

So you start digging and you read every Pasuk has something inconsistent in the pshat spelling or the diktok or the grammar.

And that's deliberate because if you go to a palace and the king says I'm giving my palace to my child, the son who's going to inherit it from me going to tell you I want you to own it.

Not just by inheritance, but by earning it.

Ask anyone.

There's a great book called Rich Dad, Rich Kids, they made them.

Sorry, I don't remember the author.

Is that, is that.

What's the name?

Could be.

I don't remember.

It was a fascinating.

They turned into a documentary.

It's very, very wealthy children who never saw their father work a day in his life, all retired by parents, all the Vanderbilt I know who, all the Rockefellers, etc.

And it describes, describes the extreme emptiness of not having the satisfaction of seeing a product from your hard work.

And it's, it's, it's a very, very interesting thing to see.

So that, that documentary.

I'm not, I'm not promoting documentaries but the book is a fascinating book because it really straits that if you, if you work with your own hands and you see the fruits of your hard work, it's not only Ashrecha happy are you in this world, it's going to pay off in the world to come.

So the king did not want to give his son, the Crown Prince, the palace without him earning it.

So how's he going to earn it and say, well, I'm going to tell you, all the vaults of all my treasures have been hidden.

So I'm not giving you the key, but I'm going to give you the key to where they all are.

When you walk inside the palace and you see one tile slightly ajar, so a little bit lower or higher than the rest of the tiles, they're not flush.

It's not flush.

That is.

Hey, there are no mistakes in my palace.

It's a perfect palace.

Tamim means without mum.

So if you see a mistake, that's a clue.

Dig underneath that tile, you'll find treasure.

If you see that the, the ceiling in one room doesn't meet perfectly perpendicular to the, the wall, that's not a mistake.

There are no mistakes in this design.

It's perfect.

Dig there and you're going to find treasure.

So is basically saying it's a very, very big claim that you can dig anywhere in my.

Any sentence, because every single sentence is actually a clal.

It's a rule, it's a headline and underneath that you're going to know more details in one particular claim he says that every single one of his Torahs includes in it kala tarakula, shabiktav and shabbalpair, niggle and nistir.

So a person has to have some familiarity with both Nikola and Nistah that when he starts looking he's gonna, he'll find it.

So that's why I would, I would very commend reading Rabbi Atiya's version of Likutim Run where he's got two, two different levels of describing what's going on.

The first level he gives you in smaller print, in fainter print.

A pay was to understand how to link everything that's being said.

And then there are footnotes beneath that based on much more detail.

And you'll see here's someone who already has a yard in, in the hidden part of the Torah.

So when he learned because I don't know when he became Bresla, but he was thrown out of, out of.

He was Rosh Yeshiva in Col Tara in and when he became president they threw him out this thing that ever happened to him because now, now he had time to, to write his sparring.

So he's written on the entire and also on all Sikha saran and Sefer medicine supremitis.

It's mind boggling.

So you can see that when someone has that level of a K and then they apply it to Lukuta Iran now now they're able to see much, much, much than us ordinary mortals.

But this is one of the the huge claims that Rav Nachman does make.

And it's something that I think we're going to experience as we start to go through Torah Aleph.

Torah Aleph.

There was one more I wanted to give and that's Shin Salma base, Shinsamakh base, also in Khalifa, All headlines, all main titles.

The more you feel it, the more you you interface with my Torah, you're going to find an amazing taste and it's new, it's sweet to your your taste and it's good to open up your eyes tremendously.

It's going to enlighten you tremendously.

There's in my Torahs extreme depth chart office level and on a level of sight secret Venista.

And that which is completely hidden.

This is something that does a lot about is that when you start digging in the Torahs of Rab Nachman you'll see there that he's actually giving you a lot of the Kavana's intent that's behind many of the mitzvahs.

Of Tariyag.

So further down in the same Shin Samach base, Specifically the Torahs, which the vast majority of the were written by Ravnachman himself.

This is huge.

You got.

If you take this seriously, it's mindboggling.

You can be medaktek from the word diktuk.

Diktuk means usually translated as grammar.

Many of us it's a rude word, diktuk whenever two letter root was touched on this in previous learning together.

And whenever you have a word in Loshna Kodesh that has a two letter root and it's doubled over in the same word.

Adam den, which is deep red.

Yiragrat which is deep.

Kilkul is kalk.

Over here you've got duk dikduq.

Dikduq means duh.

Duk duk diktuk.

When you have a two letter root word is doubled over in the same word.

That means it's the most intense version of that two letter root.

So hill call.

Kal means light.

If I take your dignity lightly, I don't take you seriously.

Koivit rush kalas race.

Oh, then I create a kill call.

Kill means destruction.

I mean the relationship.

Because I don't take you seriously.

Duck duck.

Dik duk means to look at the smallest detail significance there.

So when you're learning Chumash, all the Roshanim are doing that, they're medakdev.

They're paying meticulous attention to the smallest detail because every single prefix and suffix, every single two or three letter Charish is meaningful.

And you're going, you can dig as deep as you possibly can.

Why?

Because the Torah is infinite.

It's Hashem's mind literally.

So it has to be trillions and trillions and trillions of layers forever.

This claim is mind boggling.

It's completely off the charts.

You can be medaktic in my Torahs like you are with Apostle.

The only person who can say that about what he wrote was Moshe Beinu because it was on the dictator of Goddess Baruch Hu.

And Rav Nachman, I believe, is the only person who makes this claim.

I once asked Rabbi Kramer my rebbe and he admitted it's really Rav Nachman did not have a Rebbe in the conventional sense, in the similar way that the BAAL Shema Kadosh.

His rebbe was who was a Talmud of Mur, a contemporary of Pinras or El Navi.

So he loved from someone who had access to all the yeshivas in.

In Shamayim Rav Nachman, he actually says So I think it's in Kuf Yud Aleph, in Tinyana.

There was someone who came to him complaining he can't learn.

So he says.

He said, so throw yourself into learning.

But I can't even.

I can't learn at all.

So then daven, because there's nothing you can't get from darvening this Torah we're going to see.

It's all about two items, which Rav Nachman put a huge darkish on a huge emphasis.

And that is dovening, learning and dubning that you'll find in Race Pay Zion.

I always think of Route 287 just learning and doveening all the way, not paying attention to traffic, but davening and learning and davening.

So it's just simoning.

Anyone can do it.

Anyone can do it.

Just have to have a mad imagination like mine.

And you couldn't.

You'll be fine.

So if you watch cartoons as a child, it's even easier because your imagination just got place.

So comes along Ravanachem and it says, you can be madaktik in my psukim, like a pos in my lotion, like a pasuk.

You can only make that claim if the Torah that you're giving is from a crunch Baruch Hu.

And actually that shouldn't be too much of a surprise to us because Mishle says that shlomo Malik was 12 years old.

But heaven's sake, when.

When he requested for kadosh Baruch Hu, he was offered ashirus or hochmah.

And he chose hochmah because he wanted for the sake of Klalisol who is becoming king, for he wanted to have Hochman.

So Hashem said, you, you made the right choice.

You hit the lottery.

I'm giving you all three.

So the chochma Shlomo Malik had was beyond beyond.

And that came from a request in a dream.

Ravnath find this in Shivkay, Iran.

It's mentioned many, many times there that he had a hard time learning, especially Mishnahs and Gemara.

It was like it was completely.

His head was like a brick wall and couldn't understand.

And so what did he do?

He started crying.

Rabbonish Laylam, I don't.

I want to understand your Mishnayas.

And he begged and begged and begged.

And what this is showing.

And this, this really ties in Nassim did when.

When Rav Nachman said in Torah the importance of his favor, he ends up with a short paragraph.

It's not a very long Torah.

We learned it once together.

That best of all is to turn your Torah into tefilla.

And we're going to be learning what it means to learn.

That's going to give us.

And we'll be looking at that.

There's about 10 different definitions of what it means to learn.

And Ravnasin offers it in likutay tefillers, the Kutait filas.

If you think about it, what's the of lishma?

What's the highest demonstration that you're learning Torah for the sake of Akash baruch hu?

And the answer is if you turn it into a tefilla, that means that you're lying on your intellectual capacity.

You're not relying on your intelligence, you're not relying on hash.

Hashem gave you an extraordinary deep thinking mind or a very good memory.

You're asking hash to help you understand and be makai in what you're learning.

So you're admitting that you can't do I need your help.

And even though Rav Nachman never really gave a proper tsivui, he never commanded instruments, he very rarely ever did that.

Very, very rarely ever gave an actual civil.

He would say things because he knew that if he gave an absolute civil, it would create a huge kick trick against, against whoever tried to be makai in that.

And so he always said things more in a derek.

But Ravnasan understood that the real request was to do this.

And so Ravnasan wrote alkutimran and started it.

It was really at the behest of Rav Nachman.

Rav Nachman gave him full, full authority, so to speak, and full haskama, full backing.

So it's a very powerful thing to understand that turning your learning into teacher is a very, very.

It's probably the highest level of lishma.

It's the highest demonstration, demonstration that I really want to do the right thing.

So you could, you can say it's part of his spouse, but likute tfilas is actually on the kutimran.

And Rav Nachman said in at the end of that Torah in Tina that any words of atadik emes obviously includes all the Tanaim naamarayim.

Any words of Atadic emes that you turn, you should turn into a tvilla because the words of Atadic emes are weighed.

They are very carefully evaluated before they come out the mouth.

It could be that Sadhgurmist thinks so quickly that you don't realize how fast he's able to evaluate it.

But that's the reality.

So his.

His claim here in Shinsamakh base, in Hayam Kumoi Bmikra, you can be madagdik in a pasuk.

Sorry, you can be madagdik in my learning, in my horus that I wrote myself the same way you are.

When you learn, there are many intents.

Sometimes he repeats the same thing and it appears like you've just need to hear it again.

But in reality, you can really pay attention to the smallest detail because you're going to come up with a new.

There's actually a huge intent, pronouncement.

They're all headlines.

But the main thing is what message are you going to take from this?

All the discipline.

Discipline and good practices, the eights of to and good strategies that comes out of the teeth.

So this is really by way of.

Of hakdam of introduction that we're going to bezakdek in the worst.

And we're also going to be looking for what.

What's the.

The practical outcome.

Fortunately, if you look at the kuteshvillas, the first on this Torah, and it's not a very long one, it's just a page and a half, which is much shorter than I think the vast majority of them.

You'll see how Ravnasan understood the intent behind the lesson.

And he really encapsulated all the parts of what does it mean to learn the kayak, learn tarpukaya.

So that's number one and number two is the kitsa.

I'm not sure if they're printing it when they're going to print out the thing, if they're including the kitsa Lakut imran.

So the kitsa, 12 points in it, 12 short paragraphs.

And that will also help you encapsulate what you're supposed to take from this Torah.

Because the Kitsa l Kut Imran was written by Ravnasan at the request of Rav Nachman and he approved it as well.

He looked through it and he gave his approval.

But it's so interesting that when you look at.

It's not uncommon that Ravnasan does not give you a kitsa in the sequence that's found in the Likuttiman itself.

And that's important to know because it's helping you understand how to take the practicals in sequence.

Because in this Torah we're going to see Rav Nachman Ra Nachman talks about, which he said, that's all his Torahs are extraordinary.

But when it could be osis, it's like beyond, beyond.

So it's going to put together the word K from the ches and the nun.

He's going to add on the tough at the end, so it becomes and then nachas.

And you'll see how it's combined.

And that's going to enable us to understand what he means when he starts off this Torah, that all our tfilas depend on learning Torah.

And it's the learning Torah which gives chain, which we'll translate.

Translate for now as favor.

It gives favor to our fillers, that all our fillers will be mezkabil.

But we lose the chain, we lose our our own favor.

When averas in galas, especially avoinas is the language he uses, which is a stronger word than just avera.

Avera is a generic term.

And avoin is specifically when it's done on purpose, not hakis, not to anchor hashem, but it's done knowing that it's an avera.

So that's pretty serious.

It's our averas, our avoina, specifically in galas, that has hijacked our, given it to the nations.

Now the nations have our K. We're going to see what it means in a few months.

We'll see that.

But now I just want, as the introduction that said in shinun in Khaimran, that all my Torahs are means connections.

I know that sometimes the translation is aspect of which is undead, but it doesn't capture nearly as much as when you understand that the word chain is a connection.

We've talked about this in the past.

I'll touch on it very briefly that I heard this in the name of the Stifler from Rabiak of Greenwood, of blessed memory, who wrote with us, not with the stipend.

He wrote a sefer of his questions to the stipler.

And he wrote the answers of the stipler in his.

In.

In the safe.

It's called atis vadrachos.

And he told me himself that the word is a.

The stipler said it's a keshe.

It's an invisible connection.

What's that invisible connection?

When someone is matzah kain b' ene ha Adam or b' ene hashem, like noach in this week's Parasha or Esther Hamalka.

She was matzahin b'.

Ch.

Everybody who saw her, they said, oh my gosh, she is definitely country.

There's no question about it.

She's British.

No, she's American.

She's Swedish.

Whatever country they they connected to her.

What is that?

Connection says a stipler.

It's a kesha.

Well, how does that help me visible?

It's not going to help me much.

And then he explains very, very simply, it's extremely simple.

What's that?

What's the invisible connection?

There's two aspects that you and I don't see in you see each other's goof, but you don't know what's going on inside you.

What's going on inside you.

I'm not talking about the functions of the body.

I'm talking about what you're thinking and therefore what you're feeling.

Because what you're thinking, you're always feel.

The two are inseparable.

We've touched on that.

It will come up again later in this act, in this mirror.

You know, you know what someone else is thinking, you don't know what they're feeling.

If, if you look at their facial expression, you've got the closest chance of reading what they're thinking and feeling.

Unless they're asap, like Ishtam of Yaakov Kaliboy Kempiv Yaakov called Ishtam is going to come up in this Torah, whatever he was thinking in his mind and his heart.

Because the moment you think it, you feel can people.

That's what came out of his mouth.

Jaakovina was congruent, consistent in the guys, I think I touched on this in a few seconds.

In the world of advertising, they know this secret that bondage, facial expression, tone of voice and choice of words.

When you combine them and they are congruent in your product, your body language will exude that message.

So will your choice of words and so will your tone of voice.

There's a conviction.

You listen to any of the tapes of Rabbi Rosenfeld, every single word.

I challenge you.

Find me one word which sounds like he's not sure.

Every single word in every sentence is with a conviction that there's uncertainty, there's no room for any.

Any doubt.

And that's a very unusual talent.

It's an extraordinary talent and it's because it's reflective of who he is inside.

He is 100% certain that what he's sharing with you is M. Islamis and it's from the Sadiq Ms. Of all generations.

And therefore it comes out that way in the way he, he speaks.

If any of you actually met him, you'll know that's.

That's who he was in real life.

Except when he was joking.

But his joking was always something to be madic.

I. I remember going to hospital to visit him in the last month when I was in Yerushalayim.

And he asked me, what are you doing here?

So I came to.

To.

To visit Reb Rosenfeld.

He says, why aren't you in yeshiva?

I said, I want mis.

So he said, go back to yeshiva.

So he was smoking a cigarette.

It was a very fine cigarette.

It was his favorite type of a brand.

And I asked him, why is he smoking?

So he told me, because the doctors told him not to.

He meant was funny, but he really meant it.

If the doctor's going to tell him A, he's for sure gonna do B or some other letter in the Alphabet.

He's not gonna do A because then he is relying on the doctor to bim rub him.

You cannot do that unless you're literally 100 certain that Roy Fecha is only akashbachu ummaflilah.

So she can do anything.

But the doctor is only a human being.

And it's.

Okay, enough of the introductions.

So the word khain is an invisible connection.

What's the Internet, what you're thinking, what you're feeling.

So when you meet someone, the parcel the stipler applied is kamaim apanim lapanim.

Just like waters.

Mime is always plural.

There's no singular version, so I'm not translating it as water.

Just like waters.

Kamayim hapanim.

Just like waters.

Reflect your facial expression.

There's no word in los nakodish for face.

We've talked about it before, but panim is plural.

If you're not sure about that, Cheik radak in yeshua perek alephosuk.

Aleph.

They'll give you a short list of a number of words that have no singular version in los nikodos.

If it's.

If it's only plural, that means that's reality.

There's no face.

You have a face.

Your face changes every second of your life.

And that's why you can't have a word for face.

And with 46 plus muscles in your face, you can make unlimited facial expressions, expressions of all sorts of emotions.

Fear, happiness, frustration, anger.

There's unlimited emotions that you can express on your facial expressions.

So just like waters reflect your facial expressions, so is the mind, and therefore heart of every human being.

Which means that when you look at the waters and your facial expression is reflected without any deviation, you look in a mirror from the word mare.

Mare.

You just play with the nakudesh and it reads mirror.

There are thousands in English that come from so mare.

If you look Inside a mirror, you will see a reflection of your face.

You actually never see your face ever in your life.

Ever.

What's my face doing on the floor?

You will never see your face.

The moment is a reflection you will never see.

What if you never see your face?

Who did Hashem create your face for?

Everyone else.

Oh.

So what type of facial expression does your spouse deserve?

Children deserve.

Friends deserve.

Oh.

Kamayma panim lapanim kin leva adan Adam.

Just like facial expressions in a mirror or in the reflection of the waters will not be deviating in any way, not by the smallest fraction.

So what you're thinking is what the other person's gonna pick up on.

This is huge.

It's huge.

It means that we are wired to be reciprocal.

We are wired to pick up on what the other person is thinking and feeling.

Anyone who's married and be.

And check it out, you can't hide what you're thinking of.

Feeling.

Feeling.

It's important to pick up on it eventually.

So the key is to mean it.

To mean I'm looking for the good in you because that's what you're going to pick up from me.

And if I have no hatred towards you and you think I hate you, complete misunderstanding.

Got to figure out where did that come from.

And if I'm.

If I'm subconsciously hating you, then I've got to work on it.

But the invisible connection is what I'm thinking.

And that feeling Cain lay.

And every person is wired to pick up on that.

So it's.

And now it's no mystery that Esther Hamalka was matzahin bechol roh in the eyes of everyone who saw her.

They were matzahin because she saw the good in every human being and that's what they were picking up on.

There was only one person, one person that was confused by her and that was Haman because he couldn't figure out.

And it makes sense because she hated him.

She had a misfortate him.

He's a malik on the outside.

When she spoke to Achashverish in front of Haman, she said, if.

If it pleases the king, I would like to invite the king and Haman to a party.

So Haman is saying, look at me.

I'm the only one who's invited with the.

The king.

And the king's wondered, what's this Hammond business?

But really she was only.

Only kappi chuts.

It was only upon him on the outside.

But the pnim, same four letters.

That's Deliberate Panim and pim are the same because one is a reflection of the other.

So that's why Esther Malka was matzahim bechol ru air.

Except of course for Haman.

He was confirming outwardly she.

She was pretending.

But inwardly she hated his his guts to the very end was matzachen b' ene hashem.

Last past look of last week's Parasha.

We read it just yesterday.

What's he mean?

Matzachem b' ene hashem.

So I don't remember which mission brought this.

If kaviyachel, if Hashem had eyes like human beings and matzah kain, the ein Hashem he found in the eyes of Hashem.

Then if you were looking at what would you see?

You would see Nayak nun khes.

Oh, so the concept is that Nayakh in the Zoeah I didn't see it inside, but brings it.

Nayak's name is mentioned three times.

Ayla told us n.3 times the name N is mentioned.

And he says cuz he was.

He was calm with himself, he was calm with other people and he was calm with the kadish Baru.

He never lost his cool.

That's what the.

The.

The.

The S brings the name of the.

Of the Z.

But it's also the two letter root of Nakas.

Nakas means pleasure.

What we all pray for from.

From our children and grandchildren.

Keep praying, don't give up.

And Khanun is the same two letters as well.

Khayn and Bechina, they are all coming from this tukayn.

It's a connection.

But what Rav Nachman is saying is you can connect every well, my Torah is one thing being connected to the other.

And that's why you will find that going to see it very soon.

This is a pekino of this.

This is a pekin of this.

And you start swinging it together.

They're all connected.

So even though you can say this is an aspect of or this is the concept of, but just keep it to what it actually is and it makes it much easier to follow that there really are, they really are connected.

And he will always bring you a text proof almost always for why it is connected.

Okay, Any questions on disgust so far?

Then we'll get to.

We're going to dive in.

Is this not true of other people?

Do that one's connected to the other.

A bit louder.

Is this only true of Ra that you're saying?

Is that what you're saying?

So the viln, for example, when he first read M, he made.

The question is, is it only true of Rahman or there are other authors whose words are so loaded you can be mad every single word.

So it brings to memory that the Vilna God does make the claim that when he learned Misal Sharim in the first I think 7 Prakim I may be mistaken, it might be even 11.

But I think I know it was.

I know for sure.

I read it was the first seven up to the eighth Barak.

He could not find the Vilnagon, could not find one wasted word.

And he said if the Ramchal was alive in his time, the Vilnagon, the Vilnagong would have walked on foot to where was.

Where.

Where was Ramchal from in Italy.

Thank you.

Thank you.

He would gone to.

He would have walked all the way to the Sato by foot, which is a lot of waste of time.

But in the Vilnagon that's not a waste.

I would have gone to learn by his feet.

So his greatness of the.

Of the Ramkal.

If the Ramchal was alive today, I think he would be proud been put in Kim or at least 20 years ago for sure it'd be put in Kim.

But so it's so ironic that his safer Masilim is the most popular safer in the literature world of Musa.

But at the time he was put into Kim at the age of 20, I think it was because he made claim he was communicating with Malachim and he had groups learning Kabbalah.

So a lot of people were very, very afraid of him.

They couldn't.

Couldn't believe it's someone of such a young age could be on such a Madreka.

But he really was a Tsarik, Emma.

So yeah, there are some people like that.

Ravnah is still making an extraordinary claim and it's up to us to see if we can see it actually in the words.

Okay, let's dive in.

I'm gonna best to cover at least the first paragraph and start the second paragraph.

And I will, I will note when we're going to do some deep digging, but not today.

We don't have the time for the deep.

Ashray Timidar.

So this is a posse from Tehillim took your test.

Ashray Tamimidarak are the ones who go in the ways of Hashem.

That's what it's really referring to Tamim.

As you know, Tam means perfect.

The lushen of the the Targum on Tam is Shalim is part of the Masara from Hasinai given by Moshe Rabbeinu At Hasinai.

And that's in Gemara, in Brahstaf.

Hey.

So the Targum on Tam is shlem.

Sh means complete.

Complete, no blemish.

A carbon thumb means there's no.

There's no mum Ashray Tamimidarakh.

Happy are the ones who go.

But tmimus in the Hashem, they go in the Torah of Hashem.

Torah here means the guidelines, the Torah, the halachas of Akadosh Barafood.

What Rav Nachman typically does, and this is one of the examples, is that he will start a Torah with a pasip, completely ignore the posse till the very end of the Torah and then show you how all the pieces that were connected is actually a pavus to this pasr.

So that's what he's going to do at the very, very end.

He'll point out the Ashre is actually, interestingly, a language of his stalkers, which means to gaze from afar but have a very broad view of something.

So someone who is.

Who's looking very carefully at something to understand a bigger picture context.

And they have the middle of Yaakov Abinu, who's the only one of the avoids.

And anyone in the Torah is called Ishtam.

He called it Ishtam.

Nayak was also an Ishtar Tamim.

That's very instinct.

It's worthwhile looking at that sometime.

Why?

Why?

Yeah.

Yaakov is Ishtam.

Ish is.

Is singular.

Tam is singular wise.

Nurko is Tamim.

That doesn't make sense.

You see that?

You see the problem in the boss up.

This is deliberate because once you start looking closer, you'll.

You're going to discover beautiful treasures.

So I'll show you Mimi Darak.

So he's the one who was a Tamimus.

We're going to learn in this Torah the aspects, the different qualities.

Rabinu.

What does Tamimus really mean and what is the chochma that he accomplished in his lifetime and how he was able.

Like the sun.

He's compared to the sun.

We're going to see that.

Not today.

Probably he was compared to the sun that shines on everything.

Even you might have the shade or the rain clouds in front of the sun and you.

So you can't see the sun clearly.

But doesn't take away from the fact that the sun is shot shining 360 degrees in all directions.

All the time ever is actually in view of the sun will be lit up.

So in that sense Venu was able to see.

I'm giving you the.

The Whole Torah from the last, last paragraph contained in this pasuk.

And then we're going to start looking at the details.

Yaakovino had the ability to look at everything in the world.

And Rabban Shalaylam, you are shining clarity.

Light is always a metaphor of clarity.

You're shining clarity on me.

You want me to see what I'm seeing and you want me to take a message from it.

Yaakovinu is the only other called Shalem complete.

He was the one that was able to say of himself.

Rashi famously brings it Im Laban Garti.

That means to say that I need a gangster, a trickster, a con man of who par excellence he makes.

He makes Al Capone, the Godfather look like Boo.

Lavan was such a brilliant con man.

And yet Yakov Avinu not only came out, survived, he came up mega, mega wealthy.

And so he sends this message to Asaph.

I want you to to know that if I can't handle your uncle, our uncle Laban, he was a gangster, a liar of the highest highest that can handle you too.

So he was putting fear into Esav not to start up with Yaakov.

Yaakov Vinu was able to do that because he looked to see what is Hashem telling me to do in this matzah?

And so he knew what does it mean to be an Evan if you are hiring yourself out.

He was extremely, extremely, astonishingly honest.

And he understood in every situation, I've got to find out what do you want from me.

He taught this to Yosef and that's how Yosef knew how to handle being in the worst months of in world history.

Where he lived in Las Vegas for.

For about till the age of 31.

It was horrific.

And he not.

He never looked once at Salutia, the wife of pray to her and the Meditar goddesses.

He never even thought about her.

And when he was in Potiphar's house, he was an Aved Naaman.

He was a completely honest servant.

And he learned this from his father, that where you are is where Hashem wants you to be.

And what you hear and see is what Hashem is saying and wants you to see.

Because Hashem's talking to you.

Yaakovinu had this.

And that's what this entire Torah is going to be about.

Looking to see Hashem in every single situation we find ourselves in.

And the only way to take that is because we've learned Torah.

When we've learned Torah, our minds get filtered by.

Our body is completely saturated by everything you Hear and say refavchy.

I think I've shared this with you in the ears of someone who was possessed by a demon, by a ruach Ra on one occasion.

It was actually sabbatai svi.

That's a fascinating thing to read.

But what he did was say Yechudim names of Hashem.

And it was extremely painful to the demon inside the body because when he would breathe the words that came out of his mouth, he was a tsadik gamut Rufatiyeh was the maintainer of the Benishchay.

He would say words of Torah in the ears of a person who is possessed.

And he described how it works.

The breath is coming from the mouth of itself and the words that are coming out, which are Torah infiltrates the entire body.

Your body hears and sensual experiences the the breath going in the ears and hears the words.

And it starts to remove the clippers, remove all the layers of tumor that the demon brings into the mind and body person.

And that's how after a number of yecudim could take days or weeks and sometimes months or years till he actually removes all the clippers.

There are probably thousands and thousands of clippers per square millimeter, which Rav Nachman says y three times in that in the Torah Shabta Isvi, when he was asked how.

How thick are the clippers around your your neshama?

And he said they're an armor thick.

So you're talking trillions and so much damage in Kal Yisroel.

And it lasted for a very, very long time.

So the first opening is.

Is knowing that if you're going, you're learning Torah.

That is what will give you the eyes and ears.

That when you are walking and hearing people, talking to people, experiencing life's ups and downs, you'll be listening to Hashem speaking to you through conditions people and.

And by doing that, that's how you can be ashre.

You can be me and be happy that this is where Hashem wants you to be.

So let's start off.

Duh.

That's where Hashem wants you to be.

Wherever you are, wherever you find yourself, Hashem is planted you there to blossom, not to run away.

Da.

So this deserves attention, but I'm not going to go into it now.

But it's brought that whenever he used the language of da in a lesson, it means he was pulling this information from the highest of the worlds, which is called atsilut in a different place.

We'll talk about it another time.

In Khaimran, he says that he knows where every single, single tzadik, starting from Adam Rizom, this is my bodily.

He knows where every single tzadik who said Torah.

He knows which world, whether it's Bria Yetzira that they pulled this Torah down from.

And he also knew where that sadiq, when he died, which highest world he reached in bringing Torah down into this world.

And then he admitted of himself that he's way higher than all of them, including the bowser.

This is very hard to say for people who know that baal, she's a towering, towering dick.

So it's really hard to swallow.

There are many of these things I'm sharing with you.

That's in actually in parenthesis in the English translation of Chaimran, they added the censored parts.

Not all, but some of the sense of parts are removed from Chaim Iran because the hisnaktas was so great against Breslav that it was hard enough to swallow whatever else claims had made about himself than to add more.

That just gives them more fuel or complaints.

So DA is a language of taking the Torah down from the highest place called Atilas.

At is higher than.

HM is the highest of the.

Of the ten spheres.

We might talk about this if.

If and when it's relevant, but it's.

It's telling you that this is coming from a very, very high place.

Kablim K. It's through learning Torah that all.

All tfilas are accepted.

The word Kabbalah doesn't mean just heard.

It means accepted.

That means it's accepted, it's approved.

So it's very powerful.

How does that come about?

Because of your Torah, all fillers and all bakashas.

Tefillah is referring to t'rei.

That's what Rabbi Atia brings.

The three tefillahs that are kuber every day, the kolabakashas, that's your hispos, those are your personal requests that you make.

Sha' an mutpalim, that we request and daven.

Now, this is a very important point.

Yisrael, the chain, the favor, this connect, the hashivas, the value, the importance of a Jewish is elevated and brought up.

There's a difference between the two.

If something's on the ground and you pick it up, that's going up.

But the Nisraima means you are really elevating it much higher.

So it's one thing to pull someone off the ground, but now for him to actually get higher than where he was and be strong.

Oh, that's.

That is already Nisraim me that the.

The Ch.

The favor that the Jewish people have.

It's a very special connection.

The value that we have is elevated, is brought up all mises freekim in front of everyone who needs it.

And that's referring to all mankind.

The whole of the world needs.

They need to see our Kashivas.

Because before it's too late.

And too late means when Moshiach comes, there's a certain level of bakira that's completely terminated will not have a chance necessarily to convert.

And those who did not vote for Hakar Spaghu and his people and his land and his Torah Rahman Hasan will have and they'll be gone forever.

But the goyim that recognized that Hashem is our God Eloke knew he's our.

Our powerful powers.

We have a special relationship from all the nations and they're moja to that.

That is something they need.

But they.

They can't see that because our king that we're supposed to have and the Kashivas we're supposed to have has been hijacked by our own aveiras and transferred to the rest of the the world.

So you're going to see in a few moments in the Rukhnistika world and in the gash mystical world, the.

The whole of mankind needs to see our Hashim.

But we lost it how?

Because now because of our many avas that we did on purpose meeting shall Yisrael.

Now he's next to word the real Ms. Means real.

I know I've talked about it before.

Unfortunately, it's translated always as true, which is not a bad translation.

It's not whole truth.

The whole truth is Ms. Means reality included in reality.

Truth does not include reality because everyone's got their own truth.

Only Hashem's truth is the reality.

That's why we say.

We say Hashem el Kechem only you are real.

True, you are only real.

Only real reality.

So the Hashimos ha meeting the chain, the real chain and the real value shall Yisrael the Jewish people not for us.

Because now the main.

The main value and this connection, this favor who Islam is by the non Jews.

You may have noticed that the order because in the opening lines he's talking talking about the khayn and Hashivas first comes, then comes Hashivas.

Now it got switched to Hashivas and Khayn Rabatia points this out and so does Rabbi Rush in his parish on the and it's very beautiful.

The insight is very simple and it's very profound chain means favor, which is beautiful and it's inside out.

And there's a chain which is outside.

There's a chain which is Sheka Chen, which is a meeting.

The real chain is the Jewish neshama, which shines through from inside out.

And it's especially evident and obvious who is keeping mitzvahs and learning Torah and asking Hashem, help me to be micaim this Torah, help me to become close to you.

Because that's the biggest demonstration that he really means it.

Because he's turning to Hashem for help, relying on his own intelligence, his own intellectual capacity, or the teachers that he's been zoichah to have in his lifetime.

No, he's asking Hashem, help me, help me, help me.

So there's a khayn, which is Jewish khayn, and then the non Jewish khaym, so to speak.

Actors, actresses, brilliant Olympic athletes, gold medal Olympic athletes.

These are talents.

Dancers or dancers.

Michael Jackson was a phenomenal dancer.

It's called.

It's called a chain which is sheke actors and actresses.

It's a chain that sheker football team players and basketball players who are.

Are at the spitz.

And they know it.

I know this from the.

The world of the film industry.

I've shared it before.

That they.

They know that they are.

Their lives are so empty because almost everybody they ever meet to 100% of all the people they ever meet relate to them as oh, Micen, oh Michael Jordan, them.

Oh, they speak to an actress.

And what ends up happening is that they are being related to.

For their talent, but that's not who they are.

Their talent is a maid.

It's part of Helen Hashem gave them, but that's not who they are.

And so they.

They get more and more empty.

The more they are appreciated for who they are not.

They're appreciating who they are.

That is.

That is horrific.

And they wake up, whether it takes months or years and wake up.

That is called a chain.

And the hashivus and it's the opposite of ours.

Our chain is what gives us chashivas, our chain because we're connected to Hashem because we got a chilek el hakam immaut.

Our chain because we're connected to you.

Hashem taught you kala tarakula in the womb of your mother.

And all.

All you're learning after that is retrieval.

That's why in Lashna Kodesh, please be mindful me, I'm just telling you the way it is.

There's no Words in lashna kodesh.

And the reason why is because you can only teach if you never had this before.

But if you're learning something that you knew but you forgot, that's retrieval.

All the translations teach it as teach.

But that's.

There's no word in shinun which means teach.

Shinun means repeat.

It means repeat and it also means sharpen.

You're repeating what you already learned in the womb of your mother.

And a malamid is not a teacher.

A malamid is lost.

That's a masut in parakaf Gimel, I think it is.

Or it's one of those two.

Where, where on the words the masooda star says a malamit is not a teacher, he is facilitating the birth is a midwife.

A teacher is really a midwife who is causing the birth of wisdom, Belabeth in the mind of the child.

What do you mean child got hokma?

No, no, no.

The child already has hokma from the mind mother.

And so you're actually helping retrieve it.

So it doesn't.

I'm not saying there's no.

Therefore, you know, there's no such thing as a teacher.

But.

But if you start looking at what a mulamid really is and what a, a moira is, Ebi and Mahanach, you'll see that we got four words that the Christian translation gives the same types.

Teacher, teacher, teacher, teacher.

But if lashna K, which is the perfect language and created realities, Hashem's Lawson gave us four different words, means that at the very most, one of them might, might be teacher.

But there's got to be other aspects to them words, because otherwise hashem would have chosen four different words.

Sadly for the Christians, not one of them means teach.

Each one had different meaning.

And it really gives us the profile of what a Rebbe, Mara and.

And mulamid is actually supposed to be.

So it's actually very revealing.

But over here, what I'm.

What I bring out is that our hashivas, our, our value is an inside out paradigm.

It starts with the khayn.

When we come through his Torah and Fila, that is what gives us khayn.

And when, when we don't do that, we lose it through our avoidance.

In galas, they get it, but they get it in reverse.

So the chain they have is the khashivas.

Because of that chain is outward word, it's external.

That's based on fame, popularity, wealth.

That's a biggie.

All those are what want to rub shoulders with famous people.

And rich people and politicians and people who've got clout and that.

That is the shekara kayn.

So that's where we've lost it and they got it.

But through we elevate the chain back to the.

The.

The same sequence of the Jewish people having first.

We'll talk about that next week.

Any questions?

Any comments, criticism?

Yeah, How do you make.

Excellent question.

So if you take.

Let's say instead of me answering that, I'll let Rasim answer it.

So at the very first of lute fillers from Ravnasam, may it be Hashem's ratson.

He should be help that we should be worthy through your great endless, your tremendous to learn ululamet and teach the la sait and be busy the Torah seha ha gadosha lishma tamid to be busy with your Torah constantly and to do it lishma bilah grace ba yoimambala and lahagwais has three meanings.

It either means think, all three are correct.

Also means say out loud and also means thinking is meditation, being spoiled on.

So Hazal, give us those three meanings of lahag race in Torah day and night.

This is going to come up with in this Torah.

It's in the.

In the chus of the kayak nimudatara gadosha the power Hashem's Torah tazakh otana barakam.

Let us be worthy.

I'm not doing all all now.

But you see, he's just taking words of the Torah and turning it into a filler.

That's you learn a simchanara yiska Adam a person to get up in the morning like a lion.

Help me wake up in the morning like a lion.

It doesn't say sleep like a lion, wake up like a lion.

Now lions, if you ever see them, wake up.

If there's the sight, slightest suspicion there's an animal that might be attacking them, which would be really stupid of that animal.

So iskabe ka'.

Ari, when you see a lion wake up, it's not.

He wakes up, he's roaring away.

Okay, now don't do it too loud.

You might not appreciate it, but help me Rabanish.

Help me go to sleep and have a good night's sleep.

Help me only have good dreams.

Help me please, Rabbin Sallam to only have the sleep that I actually need and not a lot more than I need.

There's so many things to daven for.

And that's really.

I think what Rav Nachman is trying to sell on us is that that is what life is all about.

Learning in this order.

Davening, learning and davening.

Davening in the first place.

And darven, does that help answer that question?

We actually do it.

Bring us back to your Torah.

And what's the next line?

And.

Yeah, and what's avodah filler?

And then what's the next thing?

So.

So how do you come to teshuva is through Torah and Fila and that.

That's already.

You see it laid out there.

We're actually asking there, please you.

Nowhere else.

It's not books, it's not tapes.

You are the one who gives me dust.

I might be getting dust from the tapes, but it's really you who's giving me the focus of and be able to understand.

Understand it.

So our first bracha of the middle.

Middle brachas is you give me.

And it's from you you are giving me.

So these are tefillas.

All these are tfilas for turning what we already know into a till.

Any comments?

Questions.

Through facial experience, like physical things?

Yes.

Or is there like an energetic connection that you can pick up on the other?

What's the question?

What's that?

Is it like you pick it up from the facial expressions or there's a real, like energy ex.

It's actually.

It's actually real.

Ran said himself he was able to read people's minds.

Now that's.

It's a hma.

It's not a.

It's not like some sort of thing.

It's a hma, It's a wisdom that means you can learn it.

So that means you can read people's faces.

And you know, psychologists, some therapists rain to read people's.

We all do it consciously or subconsciously.

We're reading each other's faces all the time.

There happens to be a book, it's called Blink by Malcolm Gladwell, and I think it's in chapter six.

It's fascinating, he quotes there the research of two Jewish researchers.

Fascinating, fascinating.

Who have actually numbered all the muscles in your face.

It's a muckle achus where it's 46 or 103 muscles in your face.

But they've given a number to every single one of those muscles.

Then what they did, they gave them the categories, then they gave a number under each category for all possible combinations of your muscles on your face and what they were able to do.

And this is.

Of these two researchers, there's one, one who was really, really bucky in this.

He could read what you're thinking from reading your face.

And, and, and it's, it's an art, it's a science, it's a, it's a wisdom.

So actually that it really helps us understand the perfection of Hashem's language.

Panim and panim, the outside and pneum means the inside.

And they're two opposites.

In English you got one word for essence, your inside, and a separate word for facial expressions.

You might have to have one word and they mean two opposite.

And it's got two meanings.

And Hashem's answer is there are no mistakes in my language.

Where do you look to see what's going on inside a person?

You look at their pinky, their elbow, look at their kneecap.

No, you look at their faces expression.

The outside of your face is actually, it's an opening to what's inside the panin.

It's above language.

I once had a Dr. Katz who came up to me after a lecture on Lashan Kodesh and I gave this example.

He said it is only very recently told me this is about 15 years ago.

He told me he's a maxo.

What do you call it?

A facial maxofacial surgeon.

There's a name for it.

Matt Silken, an expert for, for plastic.

Like the guy who, who runs a plastic surgery Anonymous.

He told his audience one evening, oh, so, so many new faces here tonight.

So.

So he told me he's a maxillofacial surgeon.

And these type of surgeons, either they do plastic surgery for people who want to change their face like 80% of Hollywood models actually go have had facial plastic surgery.

But he said also, it's also for a lot of people somewhere who are in terrible accidents also need this.

So he told me that it's only very recently told me it's about 15 years ago.

It's only recently, let's say 20 years before this.

It's about 30, 40 years ago that it's been discovered that every single muscle in their body is connected to your facial expression.

All the facial muscles.

That means that when you smile, all the muscles in your entire body relax.

When I'm angry, frustrated, enraged, every muscle in my body resonates with my facial muscles.

So the panim and pneum is a hundred percent accurate scientifically and animat in the, in the anatomy of the human body.

So this just fits in perfectly that Kamayma Panima.

Panima Adam Laudam.

Whatever you think your body feels, your entire body, every cell in your body listens to what you say inside your mind.

Does that answer your question?

Okay, great.

Start.

Thank you.