**בסוכה עם הרב יצחק גינזבורג | הסכת רואים נפלאות | פרק 100 — Transcript & Summary | SozAI**
Source: https://sozai.app/transcript/sukkah-rav-itzhak-ginzburg-roim-niflaot-episode-100/

Rabbi Yitzchak Ginsburgh discusses Chassidic ethics, mitzvot intentions, and spiritual insights in the Sukkah for the 40th Ro'im Nifla'ot podcast episode.

## Key Takeaways

- True teshuvah is most accessible to those who recognize their imperfections.
- Good deeds inherently contain subtle flaws, requiring ongoing spiritual refinement.
- Mitzvot performed with pure intention and communal love have greater spiritual impact.
- Spiritual leadership involves acting for the benefit of all Israel, not personal merit.
- Baseless hatred undermines communal sanctity and the value of sacrifices.

## What the video covers

- The podcast celebrates its 40th episode with Rabbi Yitzchak Ginsburgh hosting in his Sukkah, sharing Torah lessons and insights.
- Discussion centers on a recent farbrengen and the launch of the book 'Teh' (Prayer) Mitzvah, exploring spiritual taste and smell metaphorically.
- Rabbi Ginsburgh explains four types of people regarding righteousness and teshuvah, emphasizing the value of those aware of their faults.
- The Baal Shem Tov's teaching that sin exists within good deeds is explored, highlighting the complexity of the tzaddik's spiritual state.
- Four levels of mitzvah performance are described, from feeling satisfaction to performing with pure intention and communal awareness.
- The importance of performing mitzvot for all Israel, not just oneself, is stressed as essential for the mitzvah to find favor with God and people.
- Stories and teachings from Hasidic masters illustrate the communal and spiritual dimensions of learning and prayer.
- The podcast touches on the spiritual causes of the destruction of sacrifices, linking it to baseless hatred and lack of unity.
- Throughout, the Rabbi offers deep Kabbalistic and ethical insights into the nature of mitzvot, intention, and communal responsibility.
- The episode includes reflections on humility, pride, and spiritual rectification connected to Jewish holidays and Torah readings.

## Chapters

1. 00:00 Introduction and Setting in the Sukkah
2. 03:32 The Baal Shem Tov on Good and Sin
3. 08:04 Story of Rabbi David of Lelov and Communal Learning
4. 12:11 Preparations for Simchat Torah and Spiritual Insights
5. 16:18 Humility, Pride, and Spiritual Rectification
6. 19:48 The Meaning of Mitzvot and Intention
7. 24:43 The Role of Community in Spiritual Practice
8. 29:48 Concluding Reflections on Unity and Sacrifices

Answers

## Questions about this video

What are the four types of people according to Rabbi Ginsburgh?

Rabbi Ginsburgh describes four types: a wicked person aware of their wickedness who will do teshuvah; a wicked person unaware who will eventually realize and repent; a righteous person who thinks they are wicked and thus does teshuvah; and a righteous person who knows they are righteous, for whom there is no remedy.

Why is intention important in performing mitzvot?

Intention is crucial because a mitzvah without intention is like a body without a soul. Even with pure intention, if the mitzvah is not done for the sake of all Israel, it may not find favor in the eyes of God and others.

How does Rabbi Ginsburgh explain the presence of sin within good deeds?

He explains, based on the Baal Shem Tov, that even righteous people have sin within their good deeds. This subtle sin is part of the spiritual complexity of being a tzaddik, indicating ongoing need for spiritual refinement.

## Full Transcript — Download SRT & Markdown

00:00

Speaker A

Let's inform Simcha. We are here in the Sukkah of our teacher, Rabbi Yitzchak Ginsburgh, in honor of the 40th chapter of the "Ro'im Nifla'ot" [Seeing Wonders] podcast. Usually, when we bring someone onto the show, we say we have a special guest. But the truth is, every week we are the guests; we are guests in the Rabbi's lessons and the Rabbi's Torah.

00:15

Speaker A

This time, in honor of the 40th chapter, the Rabbi graced us and agreed to host us right here, under the shelter of the roof, in his Sukkah. With joy, Rabbi.

00:23

Speaker A

With joy, holidays and appointed times. And we are just after a very special farbrengen, a Simchat Beit HaShoeiva, that took place here at the synagogue in Kfar Chabad, which touched upon many things, including Rabbi Nachman. And all sorts of other topics. It was a

00:33

Speaker A

very original launch for the book "Teh" [Prayer] Mitzvah. A launch like which there has likely never been before. For those who didn't hear, the Rabbi explained that there are things that have taste without smell, and things without taste. Maybe there are some

00:52

Speaker A

things with taste and smell, and surely there are many things without taste and without smell. Yes. Which is exactly why the book is so appropriate for its type. Yes, and we thought to talk a bit about what happened at the farbrengen.

01:06

Speaker A

Perhaps, Rabbi, would you like to share or provide a taste from that farbrengen? It was a very rich farbrengen. I think perhaps the deeper and larger sections that were there, the core "revelations," let's call them, of the

01:23

Speaker A

farbrengen—I don't know if we will touch upon them right now in the podcast. We usually look for something that can be taken out of it, something practical, so maybe more short segments. Once the Rabbi said that Rabbi

01:39

Speaker A

Nachman is Chassidic ethics, Sichot HaRan. It is. It’s not exactly Chassidut; it’s Chassidic ethics, something that ultimately needs to descend to the desires of the heart. So there were a few segments during the celebration of Rabbi Nachman—there were a few such segments in the lesson,

01:54

Speaker A

so maybe we’ll refer to some of them. The Rabbi began the lesson after an opening that addressed "You have chosen us" in the song "Your way, our God." It was very, very powerful. With a lot...

02:10

Speaker A

After the Rabbi explained the timing, he put a lot of emphasis on the fact that those who need to do Teshuvah are the good ones. Ah.

02:27

Speaker A

And therefore, one should appreciate them, because since they already know they aren't behaving properly, they will return in Teshuvah more quickly.

02:34

Speaker A

But the good ones need to...ah, once, I saw it today in a book they are currently preparing for print, that Rabbi Elimelech said there are four types of people, there is... A wicked person who knows they are wicked, so

02:39

Speaker A

they will do Teshuvah. And a wicked person who thinks they are righteous, so one day they will discover they are wicked and then they will do Teshuvah.

03:01

Speaker A

And a righteous person who thinks they are wicked, which is the ultimate goal, because such a person does Teshuvah.

03:08

Speaker A

And a righteous person who knows they are righteous, for whom there is no remedy.

03:12

Speaker A

Oy, oy. So... I once told the Rabbi that I repeated this in a class, and afterwards someone approached me and said, "I have this problem, I am a righteous person who knows I am righteous, what should I do?" If it

03:15

Speaker A

already bothers him. On the way, the Rabbi explained that there are the righteous, and what they need to repent for is what the verse says: "There is no righteous man on earth who does good and does not sin."

03:32

Speaker A

The Baal Shem Tov says that the "good" is that the sin is inside the good—not just that a righteous person has small sins, but that the righteous person actually performs good. The word "tzaddik" is not "tov" in gematria—

03:53

Speaker A

four times "tov" for each letter, but... Not 12 times "tov"—yes, 12, each one...

04:04

Speaker A

12 times "tov," as long as it's three "tovs" per letter. And... But when he does good, he has a subtle sin within it. Then the Rabbi mentioned four levels: one, perhaps the most common and pathetic one, the lowest, is when

04:12

Speaker A

someone does a mitzvah and feels satisfaction—and that satisfaction is questionable; did I do the mitzvah? Not understanding: "Give Him of His own, for you and yours are His." Higher than that, the Rabbi said, he doesn't feel satisfaction or pat

04:29

Speaker A

himself on the back, but he feels relief: "I’ve fulfilled my obligation." Before, he was troubled, and now he is fine.

04:46

Speaker A

The Rabbi said these are the "revealed" sins, the ones that are obvious. Yes, when I heard that, I remembered what many people say: the thing a Jew wants most is to be "after Mincha and finished." So that’s probably one of

04:57

Speaker A

the levels of sin, but again... And above that, in the "hidden" realm, it could be that he performed the mitzvah without intention. A mitzvah without intention is like a body without a soul. The act is the main thing, he fulfilled his duty, but he

05:14

Speaker A

lacked intention. Presumably, the Rabbi didn't dwell on this, but there are infinite degrees of intention in a mitzvah. The point the Rabbi emphasized most—which seemed the most novel and sharpest—is that he might perform the mitzvah, knowing clearly that God gave

05:30

Speaker A

it, not feeling like he’s "done" with the Almighty, and even having pure intention, but someone else looks at him and says: "I don't like it." He fails to find favor in the eyes of God and man. I didn't understand that; do I

05:52

Speaker A

constantly have to check if what I'm doing is pleasing to everyone? To look in the mirror and check if I am accepted by others? It’s not about his intention, it’s because he is a good person. The point here was that if

06:12

Speaker A

he performs the mitzvah truly for the sake of all Israel, thinking "This mitzvah is for everyone, it’s not just mine," then it shines and illuminates everyone, and everyone is awakened by his mitzvah, so he finds favor in the eyes of all. If he thinks

06:30

Speaker A

"I am doing a mitzvah," even if he is nullified to God, it doesn't reach anyone else—it stays with him—so it doesn't find favor in the eyes of God and man, and thus it isn't worth it.

06:50

Speaker A

Where can we see such leaders today, where? So here he learns, here there were commandments. One must perform them in the name of all Israel, and if it is truly in the name of all Israel, it reaches the entire people of Israel.

07:04

Speaker A

Like the fathers of the Hasidim, that even with Tefillin, if I think it is for everyone, then it also reaches and truly merits those who are not observing. There are people whom this touches, and it actually arouses in

07:15

Speaker A

them resistance, difficulty, the... like, it arrives, but it actually awakens the "anti" in them. I need to consider them; if he sees you putting on Tefillin for yourself, then it doesn't find favor in his eyes.

07:32

Speaker A

If you truly love him, as water reflects the face to the face, he will awaken to something good.

07:54

Speaker A

There is a story here, one must be... therefore it is against the wisdom that the main thing is truly not me at all, the main thing is that it already exists.

08:04

Speaker A

There is a story, perhaps with Rabbi David of Lelov, a story about one of the righteous, maybe Rabbi David of Lelov or maybe someone else, that a scholar in the study hall saw him walking around with his Tallit on his

08:17

Speaker A

shoulder. Delayed. Preparing for prayer; he said to him, "Except for prayer time, I have already managed to pray Shacharit, and I ate breakfast, and I already learned seven pages of Gemara." He said that if you learned in the name of all Israel, then

08:29

Speaker A

I also learned seven pages of Gemara, and if not, then your learning is worth nothing. Your learning is for... [unclear].

08:47

Speaker A

Because it is arrogance or because it is separation from the community, like "I am learning" as opposed to everyone else.

08:57

Speaker A

This is the bottom of Hashem's will. Maybe we didn't explain well enough what I wanted to say, that this is the reason for the destruction in general and the nullification of sacrifices, that Hashem intended that we do not

09:03

Speaker A

deserve the sacrifices. Why? Because there was so much baseless hatred, that whoever brought a sacrifice, it was not... Even a private sacrifice. It was not, it was...

09:17

Speaker A

deserve the sacrifices. Why? Because there was so much baseless hatred, that whoever brought a sacrifice, it was not ...Even a private sacrifice. It was not , it was not for the sake of the entire Holy Temple. It needs to be for the

09:41

Speaker A

sake of everyone...so there is no point at all to all these sacrifices, therefore it is permitted that such commandments not exist. It is as if without the gathering of...In the name of all Israel; a sacrifice, especially, must be in the name of everyone, even a

10:01

Speaker A

private sacrifice. So this is related to the Midrash the Rabbi mentioned, that the greatest rule is "the one lamb." Yes.

10:12

Speaker A

That the lamb is of the community, yes, that is what... It is surrendered to the public, nice, nice. These were four, four levels of sins in commandments.

10:25

Speaker A

That what is the main thing, what is the greatest rule in the Torah, four levels, like four stages.

10:31

Speaker A

This is later in the lesson, that it connects to the same matter that the end... "Love your neighbor as yourself, " there is the book Toldot Adam, but there is "the one lamb" that in the Holy Temple everything becomes truly...

10:45

Speaker A

Yes. One among all. So basically, what comes out of this is that one must feel that if someone does not find my commandments pleasant, it is because I am doing them against him.

11:00

Speaker A

That I am not doing them for his sake as well. And what is the remedy for this, is there something to do regarding him or just pray for it?

11:12

Speaker A

Or to pray in solitude, commandments... He will go to a place where they know him, he knows that...Rabbi Froman, after he would put on tefillin for himself, he would take them off and put them on for the Prime Minister, and

11:33

Speaker A

take them off and put them on for the General of the IDF. So one can do it once. It's possible.

11:43

Speaker A

For this. That was one point, a, very, a, Significant one. Jumping to the end of the lesson and maybe we'll return to the middle later. Uh, The Rabbi mentioned many hints that this is the year Tav-Shin-Pe-Zayin-He, the year of

12:11

Speaker A

Pe-Zayin. Actually, since Rosh Hashanah there have been many lessons, and today the Rabbi added another, another very beautiful, very distinct pair that, Preparing for the reading of Simchat Torah, of Shabbat Bereishit, where it is written, that The whole story of the

12:34

Speaker A

"rib," that God cast a deep sleep upon Adam and took one side, that a rib is a side. There are two opinions in the Gemara, of Rav and Shmuel, about the side that is the female—that was the verse studied: "You hem me in, behind

12:48

Speaker A

and before, and lay your hand upon me," that God created man behind and before, two faces, and then He separated them.

12:55

Speaker A

But the question is whether the "behind " was...Rav and Shmuel: one said it was a face and one said it was a tail. The Rabbi didn't relate to this so much in the context of man and woman, but in

13:08

Speaker A

this context, the behind and before of consciousness, the "before" is the face of a person and the "behind" is the subconscious, the unconscious. The backside of consciousness, the not-so-positive backside, which is written about: "And do not follow your

13:22

Speaker A

heart and your eyes." Your heart and the...And then the Rabbi explained, also an original explanation, why it is a face. Uh, again, it's something that touches, we...the Rabbi makes many, many faces. Uh, A, some, some joke that I don't know if it's a joke among the

13:45

Speaker A

students, that he once wanted to make a comic that someone comes home, the Rabbanit says the Rabbi is preparing a lesson, so he thinks that the Rabbi is surely...the Rabbi is making faces, that...thinks the Rabbi is...doing. But here the Rabbi explained "face" in a

14:02

Speaker A

less...less a...less a...less positive sense. One needs to think about the connection, but that a "partzuf"(face/ persona) has a face which is the inner self, and there is a mask which is completely pretending, and that a " partzuf" is in between the two.

14:14

Speaker A

Basically, when a person makes a face, it means they are pretending, that they are acting out how they would like to appear. I think I saw that "partzuf"( face) from Greek is "persona," like an image.

14:27

Speaker A

Yes, yes, they say it's also the source of "persona" that Jung...it's a concept in psychology even now that you talk about, so yes, it's true.

14:37

Speaker A

Yes. It fits the explanation, what Jung ...it's exactly, by the way, like the ego is the...Like the expression of the ego is the persona, that he thinks a persona is something, like, from the entities of. He says that a persona is

14:56

Speaker A

exactly this thing, a "partzuf," which is a pretense. Yes. And...and then the understanding that basically it's a face and a tail, these are the two...

15:07

Speaker A

the...These are the fathers of fathers of damage (Avot Nezikin) that always exist. The Rabbi says it’s a dispute in basic terms between Chabad and Breslov: is the main problem in serving God—the source of all negative character traits—pride, as they

15:27

Speaker A

heavily emphasize in Chabad? Meaning the "face," that I'm always thinking about my image, my persona, how I look; is that what sits in the back of my mind, my motivation, what drives me? Or is it...or the tail, and the tail is

15:46

Speaker A

lust. I won't use the Yiddish word, but Hasidim say "shmutz." So, in Chabad, does lust come from pride? That is the Chabad approach.

16:03

Speaker A

Lust stems from pride, from ego. Yes, and according to Breslov, pride stems from lust.

16:10

Speaker A

One could say, it needs deeper exploration. That the main rectification is the rectification of the covenant.

16:18

Speaker A

And that will also rectify the pride. Yes. And how, how is that related to the code? Just a hint in gematria. He said "face" is pride, "tail" is lust.

16:38

Speaker A

What is the calculation? What is the gematria? Let’s try to see what "face"(partzuf) is. I have an app for this, I’ll check. It’s loading now.

16:57

Speaker A

456. Pride (ga'ava) is... 471. 471, remember that number. What is " tail"(zanav)? What is "lust"(ta'ava)?

17:14

Speaker A

412. What is the total? Dtr. Nice. Nice, thinking about it, like a calculation. Not my words.

17:32

Speaker A

How does sadness fit in with Rabbi Nachman, where some would say that is the main point for him?

17:39

Speaker A

It’s the opposite of joy, because the great commandment is to be happy always . It’s the "dust from the earth," as written in the Tanya that sadness comes from the element of earth, so it’s also a rectification of how a person is

17:52

Speaker A

made of dust. Its rectification is humility; we love the rectification, so humility brings joy. But...Because...

18:10

Speaker A

That relates more to pride and the covenant. If the rectification is humility, then humility is the rectification for pride , yes. That’s where a person’s ego is in their sadness. I, I thought sadness was related to the flaw of the

18:34

Speaker A

covenant specifically, because I’m more Breslov, because when... When a person isn't occupied with creation in life, then sadness is the flaw of the covenant.

18:47

Speaker A

Pride is the element of fire, that’s how it's written in the Tanya. That the element in Chabad is...Anger. And sadness is earth. The rectification is as Abraham our father tells us, "I am dust and ashes," which is the

19:08

Speaker A

connection between the dust and the fire. Which is between sadness and pride. Actually, sadness comes from pride too; when a person is sad, he asks "Why did You give me this?" Why is he really sad ? If you want to attribute something

19:32

Speaker A

that makes him sad, it’s the pride. A fall, falling. Especially someone who wants to be religious. If you don't want to be, then a fall doesn't make you very sad.

19:54

Speaker A

Specifically someone who wants to be... so when he falls, it causes him sadness . But why does it cause sadness? It’s exactly the frustration because he has no aspirations for his heart, it’s his ego.

20:15

Speaker A

The pride isn't willing to accept that he can fall, so the deep root is because of the pride, but the reason...

20:24

Speaker A

Now, why are you sad right now? It's because of the fall. Yes. How much is that?

20:34

Speaker A

Just, no, I don't know. I wanted to think about how it connects to the fact that, in the end, the woman is like saying that the fallen place where a person... "Finds"—I’m light from death—the woman; is he looking for a

20:47

Speaker A

match because of his image (how is this "finds"?) Or because of desire. Yes. Yes, it's not an objective woman, it’s a subjective woman. That’s exactly the subject of "finds," to be " finds a woman," the woman is "good,""

21:08

Speaker A

matza,""good matza." And also, a woman is like a righteous person, who...Twice good; a woman is twice good. That is, a righteous person and a half, three times faith. Feather.

21:30

Speaker A

Another one is like this parable, it’s good with the honor of the good, which is "Dal"(poor), which is twice good, and "Olam"(world), which is four good, and in this, five good, and so on . So we wanted to give some more

21:44

Speaker A

examples. One of them is from Ecclesiastes, which is a scroll, which is one of the verses that people love most there, "the living with the wife he loves."" Chayu"(he lives) is four times good, " Isha"(woman) is twice good, "Ahavta"(

22:00

Speaker A

you loved) is...4,008. Which is, which is 24 times good. For he who has a series, there is another verse that has this phenomenon, which is "all faith" and "no righteous" and there is "for there is faith, a righteous one" is

22:19

Speaker A

twice faith. And "Yeshar"(upright) is five times faith. There is another thing like this, which is "Bar Shem Tov"(blessed is the good name), "Bar" is six times faith, "Shem" is like... " Echad"(one) is faith six times... " Tov Tov" is six times good, "Shem" is

22:41

Speaker A

twice good. And "Tov" is good, "Hach" is...K. They want to say that "Sukkah" is like "Sach," it's like "Zach"(pure).

22:51

Speaker A

"Zacha"(merited) the helper. One must be pure in order for the woman to truly be a helper, if you recognize her goodness, which is, like, true. If you don't merit it, it's what the Sages said: "If he merits.""Zacha" is like "

23:10

Speaker A

Sukkah," so it’s like "Sukkah" is the clarification that...She is. That is "a helper against him" and fights him.

23:24

Speaker A

For our listeners, women are also listening; what is their work in all of this?

23:29

Speaker A

A woman is all the joy, after all, " Sukkah" is "Ema"(mother), it is components of mother.

23:35

Speaker A

It is her work to be for joy. Identity of the name in joy. Ah. There is the expression that we are connected to, the expression the Rebbe loved very much: "Joy in her purity." The special commandment of the woman—there are

23:54

Speaker A

three commandments, but the most special one is family purity. Family purity is joy in its purity, nothing from your face. It’s very, very connected to the holidays; all the holidays are the...that understand the holidays, that in every holiday there

24:13

Speaker A

is, uh...There is an approach for both the man and the woman. In Shavuot, it’s the same. Above the face. "You will see," the children of Israel, all the people, then the great ones and all your sin. "I remembered for you the

24:37

Speaker A

kindness of your youth, following Me in the wilderness," which is primarily... The borders of the upright. It’s also birth, the holiday is birth from the womb of the mother. The holidays of Israel are very, very connected to the

24:59

Speaker A

unity of the woman, of the man and woman together. Shabbat is everything, Shabbat the queen, Shabbat the bride, Shabbat the queen.

25:12

Speaker A

And in Sukkot, the work of joy. We said it is the mother's honor, the joy of the holiday is a feminine trait.

25:21

Speaker A

The joy. Even though a woman is exempt, she doesn't sit in the Sukkah, but...

25:28

Speaker A

She is not commanded, yet she does it, which is something high. She is commanded and does so, therefore it is a daily custom that she also sits in the Sukkah and also recites the blessing over the Lulav.

25:41

Speaker A

Yes. The Sukkah is relatively the mother, the woman, and the Lulav is more the man, the male. A. In order to draw the surrounding lights of the mother into the inwardness. When Hashem, Eve was either a face or a tail of Adam, Hashem

26:03

Speaker A

put him to sleep and fixed everything alone. As if Hashem is also fixing the level that needs to be fixed, both the face and the tail and also the pride and also the desire. There the story is that the Holy One, Blessed be He, does

26:17

Speaker A

it, it is not general at all. How much is B "Y (numerical value)? 60 Lulav life.

26:32

Speaker A

Because B" Y is the average, just like the average of life is good, then B "Y is exactly the same. So what he did, B" Y makes it so there will be good, so there will be a prepared portion.

26:47

Speaker A

That a person doesn't remember, he is like cut off from. From the B "Y of Hashem B. Either it is his ego or it is his desire.

27:01

Speaker A

And the correction is that he should look, that if he truly sees his wife, then it is supposed to be full of kindness. That is what we spoke about, that true vision is the vision of the good.

27:16

Speaker A

Yes, that all in all it is all good from the Sukkah, as if the Jewish woman who is called Sarah, from her, then it is really a Sukkah, something of a Sukkah. So ah. Even this is written in

27:32

Speaker A

the books that the festival of Sukkot is the festival of Sarah, you know it in the holy spirit, it is the joy of the daughter.

27:38

Speaker A

Mentioning the water. Yes, that is every one, that is the first Jewish name, the patriarchs are kindness, strength, beauty, according to the simple meaning, Sarah is higher than all the patriarchs because she is the understanding, as if she is the

27:54

Speaker A

mother of all three patriarchs, she is the consciousness. Joseph is the foundation, that which comes to mind, draws the seed. Inside this structure of the face and tail, the Rabbi added that because Rabbi Shimon ben Pazi there is also Y which is a hand, and

28:24

Speaker A

then he connected it to the Mishnah of three things that take a person out of the world: jealousy, desire, and honor, where desire is the tail, and honor is the pride, and jealousy is the hand, which is to snatch from someone else.

28:40

Speaker A

And that it is intellectual, felt, and instinctive. Yes. Just, just in the simple meaning that the face is above and the tail is below and the hand is in the middle.

28:54

Speaker A

Intellectual, felt, instinctive. It is written there," do not rise above , "that there is a level in the hand that is perhaps higher than the head, three stories. So as he goes up the highest, he goes lowest.

29:20

Speaker A

Why almost didn't they stand again? The Rabbi always speaks about the face and the tail as if about the desire and the honor. Where does jealousy take a place as some father of the? Baseless hatred?

29:36

Speaker A

Of the cause of the destruction? It is actually jealousy. What is baseless hatred? That everyone here was in. The other. Yes, that is the most, like, what is three traits? This is called gestation, it is called mature.

29:54

Speaker A

Jewishly, meaning more Jewish than Jewish. That is the jealousy. There is an interpretation that sounds a bit like a joke, but it always seemed very true to me about this Mishnah that jealousy, desire, and honor: jealousy is a small child, even before he has

30:10

Speaker A

desire; and desire is a young man; and when he is old, there is no longer desire and the honor remains.

30:16

Speaker A

And then they take out of the world, it covers all the years, it starts with jealousy between brothers, it is clear.

30:23

Speaker A

Cain and Abel. Yes. But little kids also get jealous of each other. In the family, as if it’s a given.

30:33

Speaker A

And what, what do you do with that? You do something with it, you make a Gematria," Shechina "(Divine Presence) in Gematria is Joseph, he was jealous of his brothers, and they envied him, it doesn’t really go well. I

30:48

Speaker A

understand, Rabbi, that jealousy, relative to desire and pride, is a more public sin, whereas desire and pride are sins more between a man and himself . Jealousy is tied to our conduct as a public, which is why there was the

31:02

Speaker A

destruction and why— I would call it more applicable to every section. But it's not that the public is jealous of someone, it’s individuals who are jealous of...

31:16

Speaker A

Jealousy in public conduct, I’m remembering, an expression comes to mind. Public conduct in the sense of the most natural, most, uh—Small matters.

31:34

Speaker A

Since all the Four Species are...They are levels, according to our Sages, of a righteous person and a wicked person, and it’s like all the levels of the Tanya that are there. In general, there are three levels: righteous, intermediate, and wicked, and then they

31:53

Speaker A

add" complete "and" not complete "to the two sides, so that already makes five. So there is one very beautiful idea I saw in the works of the Rebbe Rabbi Elimelech of Lizhensk.

32:12

Speaker A

Which is like a neighbor to David. A real insight. Yes. He writes in his thoughts on Sukkot, actually a different group of Jews, he writes that there are great Jews, small Jews, and intermediate Jews—what there is, great, intermediate, and

32:32

Speaker A

small. So it sounds similar to righteous, intermediate, and wicked, but it’s not the same thing. He explains what a" great "person is: a great Jew is one who has love—love of God, love of Israel, Torah, that is love.

32:55

Speaker A

And...And a" medium "Jew is, he doesn't have love, he has fear. Fear, even fear of punishment, like, he has a feeling, a feeling of fear. And a" small "one is one who has neither love nor fear, but he has faith, so he does the

33:16

Speaker A

commandments as a habit. Like a small child who is being trained; he doesn’t do the commandments out of love.

33:26

Speaker A

Yes. But he has faith, it is also written," Give to the tongue of training, " meaning if one is trained, that is the education they are trained in. So I thought that if so, one should complete it to five, like the Tanya. Someone who

33:46

Speaker A

is greater than great, someone who is smaller than small. So I thought what the correct words should be.

33:57

Speaker A

Giant and...so, so...There is an inquiry about it, it is written somewhere, what is" great "(gadol) or" master "(rav)?

34:09

Speaker A

Now, if" rav "is a quantitative" rav, " like" how many are Your works, O Lord, "then" gadol "is more than" how great are Your works, "it is more than" how many are Your works. "But" rav "isn't always quantitative; there is a" rav "

34:26

Speaker A

that is also qualitative. That God is" rav "and ruler. Mainly in its root, so it is written there, and" rav "is greater than" gadol. "" Rav "from the word" master. " Yes," rav "from the word—from the word" great, "it is" aluf. "There is"

34:48

Speaker A

Rav Aluf "(Major General), even greater than" aluf. "So there is a" rav "even more than" gadol. "So according to this , the" rav "corresponds to the complete righteous person," gadol "is a righteous person, but not a complete righteous person. What, what word could

35:09

Speaker A

be smaller than" small "(katan)? A word from the Bible. Opposite of" rav, "it is" ze'ir, "isn't it? Yes," ze'ir. "Yes , it is" ze'ir. "It is also written explicitly, it is" ketantan "(tiny); that is smaller than" small. "So here

35:31

Speaker A

we have...but now we need to understand this, what is" inner faces "? We said that" great "is someone who has love.

35:37

Speaker A

So, who is" Rab "? Well, he's someone who has joy. Joy comes from love and awe; love and awe are kindness and might, and joy is...And who is less?

35:55

Speaker A

Smaller than someone who lacks love and awe but still has faith? Well, apparently one who doesn't even have faith, As if they aren't consciously aware—they aren't...we're talking about the wicked here, get it?

36:09

Speaker A

So what do they have? They make food, they do this, that's what they do.

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Speaker A

There is faith, like a Jew—a Jew cannot say he doesn't believe. They have a home, a place, but they don't believe in the essence; they have no faith.

36:26

Speaker A

So he is the one who isn't called wicked, he doesn't call...it's all about character traits, he is a small Tzadik, a tiny, tiny, tiny Tzadik. Now let's do a summary as we usually do, you do it.

36:44

Speaker A

How much is it?" R "is large, intermediate. Intermediate, give that in every result . So I'm telling you that this number is 81.

36:59

Speaker A

That's simple, how is it all? Everyone, in a simple connection, is the foundation of the Festival of Sukkot, where everyone sees all gathered in one Sukkah; it's all a simple proof, it's mathematics, it's called the pyramid, one word, it's all

37:15

Speaker A

one. A power, a power that knows one of the Midrashim about the Four Species, it's about the verse:" Four are small on earth, yet they are wise, becoming wise. " Yes.

37:30

Speaker A

That's the Four Species. Yes, yes, there is more, later there is the" starling "(zarzir), later in the verse after the starling we talked about, only it is 5788, the year of...

37:43

Speaker A

the starling is one of the most important hints. Give me the amount. So the next verse says there. It says that. That." Zimot, "put your hand to your mouth." Mut "is a term for thinking," A "is to think in plots. A

38:21

Speaker A

term for plot (zima), we talked about how if you think—what is the simple meaning of this verse? If you think thoughts, you will bring them out of your mouth. Hand and mouth, you put the ...the mouth, you cover the...

38:38

Speaker A

To cover the mouth or to bring out the plots. This matter," zimoti "on the mouth, which is six times" Pazi. " Gibborai.

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Speaker A

And that is truly, it's really...why? Because" Mut "is Z," Yir "is Y, and" P "is the mouth.

39:08

Speaker A

So it's like, and here is" Pazi, "and it equals six times" Pazi. "Which is nice, from" Pazi. "And from this comes another thing, like, a bit about the hand. It is written" hand to the mouth, "meaning if you want to close your

39:29

Speaker A

mouth and not speak, you need to use your hand, what about the ears? You want to hear what I need to do.

39:39

Speaker A

You need, you shouldn't use the whole hand, you need to put a finger inside to cover the ears, do it like in the Shema prayer.

39:49

Speaker A

Put one hand. No, you need to use the palm. With the palm. You need to put the whole palm on the eyes, meaning there are three things, everything inside the hand, as if the hand is a power that God gave to cover

40:06

Speaker A

things. God with...like, you cover the mouth with your fingers, I cover the ears, and with the palm...The eyes. There are also holy secrets about the hand, the fingers, the right palm, two fingers.

40:34

Speaker A

Meaning the hand is a power that...To cover the face, to cover all parts of the face, yes, we talked about it at the gathering, the Rabbi talked about the rectification of all the openings of the face.

40:53

Speaker A

Yes, yes, because of its deceit, because there are bad things in the land. When I plug my nose, it's so a bad smell doesn't enter; it's a way of blocking. I also plug my ears when something enters that I don't want to

41:10

Speaker A

hear. I plug my mouth so that I don't ...it's like it's plugging me. So that nothing goes out of me, and all the upper ones, it's to block so that nothing enters my eyes. Why do I plug my eyes from seeing the sun? So that...

41:30

Speaker A

[unclear phrase]. So that the world doesn't disturb me, the novelty of this world, which is a state of falsehood, when I plug [my senses] to avoid seeing falsehood and lies. Blocking the ears to not hear bad things. We wanted to say something else

41:54

Speaker A

, a...A new structure regarding the Four Species, that there are three in one...And there is one in the other.

42:06

Speaker A

The three on the right, which are the myrtle branches, And the Etrog, which basically includes everything. That is on the left hand, which is the woman, the female, and in the right hand is the male; we connect them together as a

42:22

Speaker A

union. Uh, So I thought, people say that within the attributes there are three: two myrtles are Chesed, Gevurah, Tiferet; two willows are Netzach, Hod; and the Lulav is Yesod and…But actually, there are only the four species, so seemingly the four species

42:48

Speaker A

should be according to the order of... of the attributes. And... Chariot. Like a chariot, yes? That it's like making a nature chariot, so if we say that, then a new structure emerges. I haven't seen this as something simple,

43:10

Speaker A

that according to the packaging, the myrtles...Will be the Chesed. The Zohar says it's Wisdom and Understanding, but their branches are Kindness, Might. The willows are the Might, and the Lulav is the Beauty, As if the continuation of the Beauty is the Foundation, that's in

43:34

Speaker A

one name, and the...That would be the Kingship. Now, if we translate it into the inner attributes, then specifically the myrtles are love, To arouse love in the soul, which is Greatness. Greatness is Kindness, which we said earlier regarding [the senses] that we don't

43:56

Speaker A

have them to smell. So, is there a structure like this, this insight? What is direct...That its essence is called" prunctives, "It's not a simple thing, as if it's just simple. The willows...

44:20

Speaker A

Actually, it means mercy, Therefore we bless over us, that this is the main attribute. And the Etrog, according to the hint of the...Of the faces, read it as an acronym:" Al Tavo Ein Rega "(Do not let a moment of trouble come). The

44:43

Speaker A

Rabbi added that it is of the Etrog, which is humility. It is a very simple and beautiful structure of the chariot that is against the attributes, So usually willows are Netzach, here up to here it's Might, this is all the

45:04

Speaker A

attributes. Here is Kindness, The Foundation here is the Beauty. Remains in place. Wait, so to summarize again: the myrtles are in Kindness/Love, the willows are in Might/Fear, the Lulav is in Beauty/Mercy.

45:26

Speaker A

Yes. And the Etrog is in Kingship/Humility. That there is a secret of a man. That ...It was something we asked before and the Rabbi addressed it in the lesson, uh, that...On the meaning of the innovations in Torah, both on how they

45:53

Speaker A

innovate in Torah and also a bit about the fact that...That also in the" Niflaot "podcast, there is a general feeling that we strive to deal with the Torah, with the new and the fresh. Um, the students sometimes complained a bit

46:12

Speaker A

that people love newspapers, they love what's new, but regarding the Rabbi, he spoke about a lesson the Rabbi gave a year ago, so I asked, I asked Rabbi Itel if it, if it was even relevant, a lesson from then, if it would be, if it

46:27

Speaker A

is, and he said yes, that the Rabbi added new things. So he said, okay, he will renew in this matter, it's a need.

46:37

Speaker A

It is written that it is renewed day by day. What did he say? I asked about Sukkot and water in Sasson, You want something that we have now heard for the sixth time or something, Word for word, there is no change, every time it

46:55

Speaker A

was a divine flow in the language of Rabbi Nachman, it is something completely new, that is the face, it was not the back. So this level also of remembering to say the same thing, a student, we barely reached it, yes, as

47:14

Speaker A

much as it will be the same thing, it is also refreshing. B, It’s not bad that people love new things, it’s the nature of good, the nature of man, Therefore, every day they will be new in your eyes, that the old will be new,

47:34

Speaker A

people also exist. So, so this thing connects it, or we asked how do you approach Torah in a way that innovations come out? And actually the Rabbi answered, the Rabbi explained in the lesson that Sukkot is the Simchat

47:51

Speaker A

Beit HaShoeiva, from there one draws the Holy Spirit, and the Holy Spirit is a divine flow in the language of Rabbi Nachman and that it is not the opposite . There is the intellect of the back:" I said days will speak and multitude of

48:04

Speaker A

years will teach wisdom, "and there is the intellect of the face:" But there is a spirit in man and the soul of the Almighty gives them understanding. "So the Rabbi said it is written that for someone who wants to study Torah not

48:15

Speaker A

just rote recitation and finds it difficult in the Sukkah, he can leave the Sukkah, but actually it means he is not on the right track, that is the intellect of the back. So how do you achieve the intellect of the face? That

48:26

Speaker A

is," I said days will speak and multitude of years will teach wisdom, " it is to recite again, to go over it again. The Rabbi only said what it is not, but nevertheless the divine flow feels like it is a different look at

48:39

Speaker A

the Torah or that it is a merit from heaven, because that is what is called drawing, which is the essence of the Baal Shem Tov's teachings, drawing for inspiration. It is very serious, like always, a serious yeshiva, it If it is

48:59

Speaker A

truly serious, from deep study, then it is called inspiration, But he receives it, the old from before, a person who has inspiration, also in art, also in music, he has inspiration, That is because he worked hard maybe in the

49:19

Speaker A

past, but now it comes, therefore it is written" after, "first he had the period of study, now the real refreshing innovation comes to him.

49:31

Speaker A

He dwells on it, he does something that is, he remembered it, So it is like prophecy, It is without any standing, he received , he received, Received divine flow, Does it happen automatically or is there something to do about it?

49:49

Speaker A

What he told him, he says one must purify the face, It gave birth to all the faces, maybe it brought down the forms, So indeed, the Rabbi also hinted at this a bit in the lesson. Let's return for a moment to the face and the tail:

50:08

Speaker A

How, when you make a face while studying, is it not a bad thing to make a face? The Rabbi once said this is something that is needed a lot. When a student asks, and you haven't used the training method, even if it doesn't

50:23

Speaker A

solve it, you're investigating, so you must analyze the issue using that method. So it's a" face "as if you are constantly pretending that I am learning. Even in Chabad, it could be something that I must say in the Chabad

50:40

Speaker A

style. Well, that's" Chabad-ish. "So in a huge case, it is an" enclothement. " If you are just reciting, it means it is a struggle, but if you are truly contemplating and speaking in the same style, that is the difference basically

51:01

Speaker A

between...You are keeping the Rabbi's letters, so there is merit in that. And therefore they will learn you in Chabad .

51:17

Speaker A

But if you are already receiving inspiration and thinking independently, everything needs to be 100%what you received from your Rabbis, lest it emerge from any other style. Or like his own, which is even more" Chabad-ish . "Then that inspiration, it's doubtful

51:38

Speaker A

they would learn it. That is, either his reward is his loss, or his loss is his reward. Truly, when the form of study is when you make a face, it is a" face. " Now by the way, Rabbi Nachman is all"

51:58

Speaker A

intellect. "Why talk about this? Because that is exactly him. He studied a lot in his youth. Afterwards, all the first lessons—not to say, not to quote them, only what I am now saying: the Land of Israel, when he received

52:13

Speaker A

the essence of his inspiration. And then, as I recall—not sure how many hours a day—he invested in studying in-depth. He would establish all my transmission on memory, and...

52:31

Speaker A

Everything he said, that's how one sees , it is all pure inspiration. These are connections to what is called aspects where the analytical intellect is not relevant at all; it is in the way of...The soul of your understanding

52:50

Speaker A

is not human-like. Since in Chabad one also finds the exertion. Also, as we told, the Rebbes also did so. So therefore...Ah. So they explain that Chabad is inspiration, it is inspiration that...Appears in the way of enclothement, meaning that you

53:26

Speaker A

connect them together; Rabbi Nachman has this. Inspiration of" surrounding, "there is inspiration in...that enters into the intellect in Chabad, which is the way of Chabad. Except for what you said earlier, that the essence of the matter was that ultimately, most of the

53:48

Speaker A

teachings with all of Rabbi Nachman's original innovations...It is all inspiration there. It is all ultimately intellectualized. That is, this is called\*Mussar\*, it is all how to fix the" this. "And Chabad, it is all Godliness, like spreading the contemplation of Godliness, like

54:13

Speaker A

exiting myself, as we spoke in the terms today between" there "and" here. "Chabad there, which is to learn, wants to be good. The Rabbi said in the lesson that Torah study is in the thought.

54:33

Speaker A

That is" there, "and the power of speech is to turn it into" here. " And the Rabbi once explained about contemplation for me, how it opened my head, that contemplation is to think about thinking about the" He "in order

54:49

Speaker A

to exit the" I "to say" You. " Beautiful. That the" He "is the Name.

54:56

Speaker A

Yes. And" You "is to speak, that is already" here. " Yes, that is already here.

55:04

Speaker A

In the seventh segment, the Rebbe turned the Rebbe's approach through a brief division, that's Chabad and Breslov, so it doesn't reach the interiority of the matter, specifically because it didn't pass through the name —one needs a vessel, needs an

55:18

Speaker A

expression to emerge from the self like the expansion of physicality, that is only deep contemplation. From the name onwards, it's not" I "anymore, it's" you. "That's the relationship.

55:34

Speaker A

And then, even in studying, expressing it with the mouth—expressing it with the mouth is as if, when I read even in the Admor Hazaken, that one must say it with the mouth, as his lips move—and who is it? It sounds like an

55:47

Speaker A

arrangement, and according to what the Rabbi said now, it's like turning it from sitting by myself into a conversation, a study partnership.

55:55

Speaker A

Yes. Is the study of inspiration relevant even to someone who isn't Chabad? Is it possible for an ordinary person to also expect to learn in a way of inspiration ?

56:13

Speaker A

You must, because if they are tense, there is no relaxation for inspiration, it must be loose.

56:21

Speaker A

Yes, like a sponge; if it's squeezed, it doesn't absorb anything. Yes, yes, everyone, no matter if they're Chabad or Breslov, if you're tense about it, you won't receive that inspiration.

56:34

Speaker A

Tense about the inspiration itself or about the learning? About your method. It must be connected to the essence, it must be a Jewish nature and not be a split, not a detached one—there's a chance you'll merit to feel it; it's

56:52

Speaker A

called rest for the soul. A point of rest. Relaxation. So there are muscles that tense up in the intellect too, the Admor Hazaken said that every bit of intellect he felt, the nerves in the brain would stiffen like a bundle. That's an immense

57:23

Speaker A

intellectual tension, focus of mind, but the inspiration is something else, like we said, it's without that. Rebbe Nachman, the Rabbi can...

57:39

Speaker A

Rebbe Nachman, the Rabbi also did the Rebbe, a bit Breslov, when the Rabbi said that the Rebbe said," If they reveal it to my mind, then I will bring the redemption, "yes.

57:49

Speaker A

He said he practiced his personal prayer on it. Yes, so I explained it. At least he did the Rebbe at age three ...Now this is the time. 100. This expression" sach-hakol "(total/ altogether) is not common in Chassidut.

58:17

Speaker A

That" sukkah "is total. One needs to make a" sach-hakol "for all the podcasts that were about...So first of all, everything is good. But where is it actually found? He said the only place I saw that it's found in this

58:38

Speaker A

expression, it is written. It could be there are many" sach-hakol, "just the words differ, but that it's written as two words, in Chassidut I saw it in two places. Yalkut Shimoni. And one more place in the Zohar. That's it, I

58:57

Speaker A

checked the Torah. They look at the Zohar within the Zohar, so only three times does this expression appear. And the first time that" sach-hakol "is written, it's in Yalkut Shimoni, which speaks of the verse:" What does Hashem ... ""...your God... ""...ask of you,

59:17

Speaker A

but to fear Hashem. "He brings the teaching that...Chaya: Rabbi Meir says, a man is obligated to recite...100 blessings a day, and then he does a calculation of how many days there are, 70 years, and how many blessings he

59:37

Speaker A

needs to say. He sees he reaches a very large number, he says" sach-hakol " so-and-so. But the source is the" sach-hakol "of......

59:52

Speaker A

reciting blessings, etc. Rabbi Meir says a man is obligated to recite 100 every day, open my eyes that I may behold wonders from Your law. Sir, since we still love the essence of the Messiah figure, that is the first total

60:17

Speaker A

, and also there, in that same Midrash of Holiness, it is written that on the Sabbath, the Sages were careful to add all kinds of fruit blessings to reach the 100 blessings.

60:31

Speaker A

So that is the first total. In the Zohar, there is another total regarding Jacob’s life, which is the life of the Patriarchs. That does a calculation . A calculation is something more well-known: Abraham lived 175, Isaac 180, Jacob 147, together 582, which is

60:51

Speaker A

called" as the days of heaven upon the earth, "and it adds something that isn't so well-known to me—anyway, it says that seemingly..." As the days of heaven upon the earth "is 582, that is how it is written in the Zohar. And

61:08

Speaker A

here is the second, 502, so what are the two? So, uh, we have hints of five or two, but here it is a question, what are the two? So he says the two are the first two years that our father Abraham

61:25

Speaker A

did not yet know the Name. The age of three is two, so actually, what is knowing the Name? That is exactly what matters.

61:34

Speaker A

It is like" as the days of heaven upon the earth, "so that is another part. To the 500th chapter.

61:45

Speaker A

What? To the 500th chapter. Yes. So there is the count of blessings and there is the year, what is in the Zohar, the only time it is written there as a total, because it is all calculations, like a total is a

62:00

Speaker A

calculation. Doing a calculation. So in the Zohar, it is that he connects the three names.

62:11

Speaker A

The holy ones. That is: holiness, blessing, unity, he says. Those three names total up to Yabok. The secret of Yabok, which is an acronym: Unity, which is Havayah, and blessing is...

62:38

Speaker A

Like, excuse me, unity is the name of Unity, and blessing is in holiness, that is how it is according to Chabad, according to Rabbi Luria. So that is the secret of the Zohar, that by connecting the three names together,

62:55

Speaker A

you get Yabok. There is Yabok 112, and there is 502. And there are 100 blessings. When you do this calculation , which is 70 years, you get a very deep number. Peace be upon you, there was a story; in total, there is none

63:14

Speaker A

else beside Him. Yes, that is the story of the sons of ... That is the calculation.

63:22

Speaker A

Yes. That you look at the results, you make a page, at the end you put at the bottom: total, total, none else. So how much is that together? Like the three counts I found in the Zohar, which is

63:40

Speaker A

502 and 1214. That is the name of Shimon, that is... Seven times faith. Seven times faith. 500. That is simple faith. That is the essence of existence . That is also in the Zohar, the dwelling of the Shechinah among them.

64:06

Speaker A

And a few other beautiful things, but the most important thing there is simple faith. Seven times is all these totals. Well, maybe another thing the Rabbi mentioned just now, so let’s just repeat it: that...If I succeed in everything, the way to receive

64:30

Speaker A

inspiration is to fix the...The gates of the face. Yes. It seems it is to fix the...And to fix the eyes, is to see only good, that everything, in total, that everything is good. And the fixing of the ears is,

64:48

Speaker A

Rabbi Nachman says, faith in the Sages: to hear what the Sages say. The Rabbi said it’s actually faith, to hear, faith and...the Rabbi said it’s a form of balance, entirely a form of balance. He also said this, that it’s

65:02

Speaker A

another subject that needs expanding, which is being attentive. Listening. To preserve. A connection in the sign. The Rabbi also spoke about this, it’s called the rectification of the ears, in the sense of hearing, yes, that is it.

65:25

Speaker A

And why be attentive and faith, how, how do all these things go together? I am attentive. It is something I believe in: I am attentive. What is, according to my faith, is important.

65:42

Speaker A

The law is revealed, That it is important is faith. I believe it is important, therefore I am called attentive. The commentator says: just as one believes in God, one must believe in every Jew. Therefore, if you tell me something, I believe that

66:01

Speaker A

surely it is something important that you are saying, you aren't talking nonsense, Therefore I listen to you.

66:12

Speaker A

Even if you do think you are talking nonsense, but in your core you are not, that is listening to what you say, which is the faith in sages, that you are wise. It is a rectification of the ears.

66:29

Speaker A

It is a rectification of the...yes. The nose, it seems. Yes. That is, I think, the least understood, what it means to listen, or to listen to the sages, or to see good things, even the mouth, the Rabbi said that

66:45

Speaker A

Rebbe Nachman said it is to speak truth , truth also in the sense of words coming from the heart, which is an existential truth, not just truth. But what is smelling with fear of Heaven?

66:59

Speaker A

First, the verse is about how the Messiah will smell them, the verse says " and he will smell in the fear of God.

67:05

Speaker A

"We said wisdom is fear, but here the scent is usually the tip of the Yod.

67:19

Speaker A

Which is the concealed wisdom. But it is explicitly written that the scent comes from severity, to judge. Which is the fear. Not a place of fear of Heaven .

67:38

Speaker A

What is it? The things again, others can be understood. What are they in practice? What does it mean for someone to smell with fear of Heaven? It is called judgment and law. Attentive. The Messiah, he judges, which is the most

67:59

Speaker A

practical thing, alive, the smell, not sight, he will judge with righteousness . All of it, just smelling. What is smelling? If I am even using the word ' smell'. That I have a sense here, of who is right. That such and such is the

68:27

Speaker A

innocent one, such and such the guilty, the meaning is a sense that doesn't need, it’s not hearing something and then you decide. The Rebbe tells me.

68:38

Speaker A

That it is stronger than sight, for a second. Yes. And then the sense is something called divine abundance.

68:46

Speaker A

And the sense needs to be a sense in fear of Heaven. Yes, this sense to judge, this sense of the Messiah, so the main thing is the rectification of...what is the...for your soul. If two litigants come here.

69:07

Speaker A

I am angry at them, at one of them, then I cannot judge truly. I need to be without any resentment.

69:18

Speaker A

Resentment. Resentment, from the word ' stricter', it is a cutting animal. The word 'resentment'? Just to listen to them, But not to judge. I am not judging the case. Listening is indeed listening to them, but it’s possible that as I look at them I know what you

69:45

Speaker A

need, I hear one word, I know that you ...How does the king hear a judgment of differences, how does he judge, it was a level of Divine wisdom. Divine wisdom within him. It was not yet in the temperament of the Messiah. It was

70:07

Speaker A

something seemingly supernatural, but what was his wisdom? Judging them by sight, by hearing, by smell, by how he judged. Hearing. Seeing that each one is arguing.

70:30

Speaker A

That this one doesn't care about this child, and this one does care—so he understood that she is his mother. A mother is hearing. That he will hear, that he is one who hears, and that does not mean he will not hear; but that is

70:47

Speaker A

not, that is not what is relevant. It is written: his eyes shall not judge, by his hearing he shall prove. It does not mean he does not see and does not hear, but actually a verse, there is something that is above seeing and

71:02

Speaker A

hearing, which is the smell, smelling them. Judging them. It is also. Fear of Heaven; fear, it is written" the fear of the Lord is pure, "it is written that the essence of purity is the smell . To connect to the smell—but how

71:25

Speaker A

does a person between himself and himself use the sense of smell? And how does a person between himself and himself, what is the connection between smell and judgment?

71:34

Speaker A

What is the connection, the connection of our topic regarding smell, first of all, smell is a commandment that I am not here. Understanding reality as it truly is. Here it is in smell, it is called creating reality. Inner self,

72:03

Speaker A

and it is clear how. That. Also simple, what does it do to the soul? It acts directly. This is the self-actualization, it is called; And this. If a person has even a simple one , still that he has fear, fear of. To

72:31

Speaker A

judge. So. This fear truly shakes his very being. And then, he merits Divine assistance to pass judgment. It is written: that he needed to see Gehinnom , he rested before him specifically the judgment of Israel.

73:02

Speaker A

So it is fear, and if he has fear then he will gain now. The Holy One, blessed be He, from the word 'reach'(scent) which is Yitzchak, which is his boundary. Messiah, these are the teachings of Nachman, he added to the

73:22

Speaker A

modest ones, it is 19 and 22. It is chapter A, chapter C. In chapter E, what about chapter B? Chapter B. It is teaching B. There he brings what is written there, that this. There is the teaching of the sense of smell. Of

73:47

Speaker A

Messiah, and it is specifically from the left nostril which is called the life of lives. The right nostril is only life, but the sense of Messiah is his left nostril, which is the root of judgment that is more severe, therefore

74:03

Speaker A

he smells and judges. It is also interesting that they printed it a bit differently, that they put this teaching right after the teaching of grace which is the first, so the second is already, it is chapter C, and

74:22

Speaker A

afterward there are together the four that can be chapters. So all the concepts we mentioned today are according to these five forms. It is worth it now, he added modest ones for Sukkot. Sukkot. The Rabbi added another innovation: that in the other teachings

74:51

Speaker A

here he speaks about the four gates of the face, and in the other teachings he actually speaks about the hands and the feet and the throat, completing everything written in Hallel.

75:00

Speaker A

It was, uh, the" self, "but it really comes from what...if I were, they say one needs to describe the gates of the face, so I would think it means, I don't know, not to hear gossip and not to see forbidden sights, uh. And the

75:18

Speaker A

nose, I don't know what I would think, but not to speak untruths. And here, everything is, uh, as if everything is seemingly on the positive side: to see the good, and to hear faith, and to speak real truth.

75:32

Speaker A

Look there, the tongue, it’s not so simple regarding the eyes; he doesn't even say to see good, he says not to see evil, so one must look without...I kept it, I did it, it's all the approach.

75:50

Speaker A

And then it connects more to Torah study through inspiration, not that if I’m looking for good, what I see is good, and I hear because it’s important, and I have awe not to deviate from the truth, and speech must

76:01

Speaker A

come from within; then there’s a chance something good will come out in the study.

76:12

Speaker A

There is a parallel between the four gates of the face and the Four Species.

76:19

Speaker A

It is written that they are pleasant, so one of the interpretations is that the myrtle is wisdom because the myrtle resembles the eyes, right?

76:27

Speaker A

Yes. Myrtles, they don't have a way to describe the lips, but according to the Arizal, it’s Understanding, so uh.

76:39

Speaker A

Exactly, that between Understanding and the lips, it’s the pillars, like we did just now in" Oz Tzur, "but the lips here are the...It’s the Understanding , the Etrog is the heart, it’s its essence, that is the parallel of the

76:55

Speaker A

limbs in the body. But what fits best with what we just said is specifically the myrtles, which are the eyes. The rectification of the covenant is actually the lulav, which is a thread of inspiration that goes up to know the brain. The fact that they

77:19

Speaker A

don't know the location of Moses 'grave is the same thing; they explain that they don't know where the" Luz "bone is . That is why. It is the uppermost bone in the holy mountain of his, which is the smallest bone; it is hidden.

77:35

Speaker A

Yes, it is hidden, and everyone, the ignorant ones, think it is above, and in truth, it is below. Indeed. Fine, may there be a blessing, may there be 100 blessings.

77:54

Speaker A

Um. Thank you very much, Rabbi, thank you, that 100 every day, it’s possible to make 100 podcasts, a bit shorter so one can manage everything. That’s it, thank you very much for the hospitality , thank you very much Rabbi Itiel,

78:10

Speaker A

thank you very much to Elazar Rieger and to his staff and his family that I am here in the middle of the night, they are staying up to help us with the production, which is not just [the work

78:20

Speaker A

of] the Holy One, Blessed be He, who gives the inspiration. A chapter in Psalms, the 100th, is" A Psalm of David, "right?

78:28

Speaker A

So we, I understand that each of the numbers we mentioned today, we will do something else, which is part of the Gemara, and the next chapter is 102.

78:36

Speaker A

Yes. Something else beautiful regarding Rabbi Nachman. Rabbi Nachman was born ...Here is now an explanation regarding the sense of smell and awe. Today is exactly awe, years of looking at understanding, again, not stuck. 18th of Tishrei, [5] 729. It’s 18th of

79:05

Speaker A

Tishrei, 57...57...So 216, a very important number for Kabbalah, it’s" Yireh "(Awe). But the main word for our purposes is" Yireh "(Awe), that" Yud-Vav "is the essence of awe. Now," Yireh "has in Kabbalah three, two letters, it’s" Reiach "(Smell);

79:24

Speaker A

it’s already Gematria, a connection between" Yireh "(Awe) and" Reiach "( Smell). Now Rabbi Nachman, as we heard his whole explanation, it’s the flow, as if it’s a divine abundance. And apparently he had a good name that he loved the straight path. It is written

79:53

Speaker A

that his main trait is the" silent " trait, as it says in the works of Chabad; it was not, meaning the wonder of expressing silence in reality, silence. You have always been a quiet turtle.

80:12

Speaker A

That is why he earned inspiration for his" lyre, "and he was born in the land of Israel in Nissan. He lived for 38 years. He was born in the year 1732.

80:36

Speaker A

Exactly 18 days after he was born. One of the greatest Tzadikim of the generation passed away, that is, the Rabbi from Mezeritch.

80:46

Speaker A

19th. 19th of Nissan. And. It is written in Kabbalistic books that when a person passes away, especially the great ones, the departure is a process.

81:02

Speaker A

It begins 30 days prior. Meaning, Rabbi Nachman was born during the departure, the month of the departure, which is the Rabbi from Mezeritch, the Rabbi from Mezeritch. He lived 38 years less a bit. Together they are twice 37, a

81:26

Speaker A

unique number of years. So what is implied here is that, in a certain sense, he is a continuation of our Rabbi.

81:45

Speaker A

Now, the style of the departure, in all of Chassidism, one must contemplate if this is not Mezeritch. No, it is not.

81:56

Speaker A

The Rabbi accepts everyone, everyone who comes after him. But it is very possible that there are many points of similarity. In comparison to our Rabbi before; he is also a distinct figure of inspiration, and how his inspiration, his spontaneous speech...he made 80,000

82:21

Speaker A

penitents in his short life. Watch. To leave, to talk about going home, but he knew, he said the departure starts 30 days before. What is 30 days before? It is in Adar until Rabbi Nachman was born . So there are 17 days of holiday,

83:00

Speaker A

another 13 days to...which is twice six , three times six. The soul that departs, why does it take 30 days? 30 days, where each day corresponds to six days.

83:20

Speaker A

And it goes, it starts from above: first the" Yechida "departs, then the" Chaya, "then the" Neshamah, "the" Ruach , "and finally the" Nefesh. "So this is the end. So he was born on the very same day that the surrounding lights,

83:42

Speaker A

Which are the" Chaya "and" Yechida "of our great Rabbi, departed. It is a process of departure, so if he is a continuation or a reincarnation, let's call it that, then he is likely the surrounding lights of our Rabbi. Now,

84:03

Speaker A

the moment he departed completely, the great Rabbi from Mezeritch, it was the 19th of Nissan. So to reach that date, 18, which is already years, it is 38 years after that. But the date of Rabbi Nachman, which is the 1st of Tishrei,

84:24

Speaker A

that is exactly half a year. They knew that half a year, that is it. A matter.

84:32

Speaker A

To the opposite side in the different cycle. Yes. And cooking, it comes later. The 19th, the Maggid said:" Take from me the right hand, that is the one who brings penitents. "So he is here from the foot , the same foot of the Baal Shem Tov,

84:48

Speaker A

he is here building his own ladder. There they do the calculation, and the day. Born from the 1st of Nissan until the 20th. When the calculation is made, it comes out to exactly 18 days. So there is some kind of closure of the

85:15

Speaker A

circle of the Maggid, who is also going to pass away, and the Rabbi who passes away, and he is born.

85:23

Speaker A

As if providing the cure before the ailment. So that was" Lechvnu "of today , which is the waking, which is the root of the mind and the...And also its connection The great one, even to the Maggid of Mezeritch, It seems to

85:48

Speaker A

suggest that he continues, that the Baal Shem Tov Uh, Despite the passing of the Blessed, This, may the continuation be praised, or more than the continuation of the Baal Shem Tov, The foundation of the intent And this.

86:14

Speaker A

The The Tefillin of the hand; we said that the hand is for action, it is prayer, We said that it is called the prayer of the hand, the prayer of the hand, that the prayer that the heart knows, the heart is a person. Baal Shem

86:35

Speaker A

Tov is the Admor HaZaken, yes, in Chabad there the name is the heart and there it is, yes, the mind, This is the Tefillin of the head, Tefillin that...

86:45

Speaker A

Tefillin of the head. So it is clear that Rebbe Nachman belongs to the prayer of the hand, Mind, Baal Shem Tov And Chabad is the head. If we follow the rule of the Zohar, then it must be the mind of the heart, But also in

87:06

Speaker A

Chabad they know and understand and feel that the interiority of the heart can be clothed in the mind. Someone comes and adds that the Yetzer of Israel in me, which was the Ushpizin of the day, it is written together with

87:19

Speaker A

Rebbe Nachman in Chabad, the Ushpizin of the day, there it is the Lord, and about him it is written that the interiority of the mind is the interiority of the heart. There are three levels of the heart: the

87:34

Speaker A

interiority of the mind, the interiority of the mind that is over the interiority of the heart, so the Admor HaZaken is still the interiority of the heart that is over the mind, and the Mitteler Rebbe of today is the

87:46

Speaker A

interiority of the mind of the interiority of the heart. So if you have a sense for this thing, then you will have an edge. So the strength of Rebbe Nachman is that there are many, many desires for repentance, repentance

88:04

Speaker A

is connected to Breslov, now connect it to his force, Rebbe Aharon, uh...yes, to make a repentant, yes, yes, that is something from God, that is They don't know. Someone noticed that it That it was very close to when he was born and

88:19

Speaker A

when he passed away; There are many parallels today, besides the soul, these are short lives, this is also something very essential. Speaking of years of action, years of a rabbi, May their merit protect us, may their merit help, that we merit good, good marriage

88:49

Speaker A

, good eyes, good and also good. Good hands And a good mouth, also good hands, good feet, g That everything will be completely good

Topics: Rabbi Yitzchak Ginsburgh Chassidic ethics mitzvah intention teshuvah Ba'al Shem Tov Hasidut Ro'im Nifla'ot Sukkah Jewish spirituality farbrengen

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