רב יואל משי זהב שליט"א - סיפורי מעשיות א' חלק ב' - כולל נחל חיים

Kind: captions Language: en The Hobbits, we are in the middle of the first story of the power of action from the story of the king's daughter being enslaved, we learned that the king's daughter was enslaved, and then the second king goes to look for her, and goes for a long time in the fields, in the forests, and it was a very long time . Here we are packing. Our holy rabbi tells us, and while he was walking in the desert, he saw a path on the side, and he decided, " Since I have been walking in the desert for so long and cannot find it, I will take this path." Maybe he would come to a settlement and would be gone for a long time. So it says here that he saw one path from the side. What is this path from the side where he sat himself? Maybe I'll go for it. So, as we learned, the search that a person should seek is to seek the daughter of the king, to seek the Holy Shekhinah. This means, simply, to seek the Blessed Name, which in this world is so hidden, so disappeared. To seek the works of the Lord. As God glorifies, He glorifies with every Jew. So there are the well-known paths that everyone thinks are the ones that seem to a person. Every person has some kind of picture in their head that only if I do this and that, will I find the Name. I mean, usually the picture is if I study this and that for hours and pray this way and I will pray this way, like the picture that everyone has read in the books of the righteous, the stories of the righteous and the gods of previous generations. If I walk this way, I will be able to find and approach the Blessed One. But there is another way, which is the path that the righteous teach. It seems like one path from the side. It's not, they don't hold on to it. Maybe it doesn't seem that much. It doesn't seem that fundamental. It seems too simple. No, it's not the path. Maybe it's not the place. I will find it. That's the place. I feel like the way to approach the place is only, oh, if I make such efforts, such shouts, oh, hours of study, perseverance in studying, that things are very important and we need to do it. I'm not speaking against it, but it is precisely in this that we find the Name, for each and every one of us, the Name leads him in the way that He leads him. Each one has his own path. No one is like another. Each one receives his own type of home, his own type of parents, his own type of wife, his own type of children, his own type of family. Where he lives and where he is. Each one has his own path, and the Blessed One wants a person to come to the Name precisely on the path that He gave him, that he may find the Name. The Name. A person always thinks to himself that if I get out of this situation, I will reach some particular place, some particular state, some particular devotion, some uplifting feeling, where I can come to the Name. But now in this place that I am here in this world, in my world, according to my confusions, according to my mouth, I can worship the Name in raids. It doesn't seem to a person. It always seems to a person that it's something side-tracked. I need to move forward, get out, get out of my situation. This is once the mistake that a person always runs after the wind. He chases, chases, chases. He never finds it because it seems to him that only if he gets out, if he goes to another place, will he find it. And the truth is that the invention is found in the person himself, in your place, yourself. If there you will find the Lord, blessed be He, in your place, do not look outside, you will find it. This is a very, very deep matter and a very, very real matter and a very, very simple matter. I heard once that I remember now I heard a parable about a great merchant who did a huge trade and was smart and clever. He had a lot of money with him. He had it all. It was inside a diamond. He was holding the diamond. He was in some warehouse with someone else and he saw that the other person was a robber. He wanted to rob him. He really was a robber. He always knew how to rob. How to distract the person and rob him. He was with him for a day or two inside that warehouse. He couldn't rob him. He couldn't. Before he left, he said, " I want to talk to you. I want to tell you. You know. I'll tell you. I'm a person who knows how to arrange people. And I see that I couldn't arrange you. Tell me how it is. How is it that the first time I couldn't? Why couldn't I succeed? So he said to him, "I saw you. I remember. That's why I know how to do business. I see about people. I know who is honest and who is a thief. I have a very, very expensive diamond. I understood that you want to want to steal it from me." I bred it with you, with you, inside your house, in a place that I know you won't find from above. I knew you would search everywhere, with me, everywhere, but with you, you wouldn't search. That's why you couldn't steal it. Now, before I left, I took it out of the place where I put it out with you, and that's how I have it. This is a poignant parable. A person needs to know that the treasure is attached to him. The treasure is attached to you, inside your place. You don't see it. It's just attached to you. You don't have to go out now and reach a certain level to be close to it. A person could be close to there in the situation they are in now. Just see what you have, open your eyes and see that the name is with you in your situation. You can give it many, many compliments. For example, let's give a simple example. He has a mouth . The mouth The mouth is very sacred. Can learn, pray, and say a kind word to others. And a person does it all the time. A person constantly does good things, but he is far from God because he does not find God in what he does. He thinks the name is somewhere else. I'll go look for that name, maybe we'll find the name. not. In the good things you have done with your mouth, you should simply say, "God bless you, you have made me worthy to worship you. I love you. You love me. You boast about me. You are my refuge." Here you have found the name, things you have already done, that's how you get closer to it. What is adherence? Dvekut in the name means that a person walks like this with their eyes closed. I know, like we'll draw a picture of a Kabbalah rebbe who does unique things. This is called Dvekut. Dvekut means that a person knows the name, finds the name, knows that the name is with him, he is attached to the name, he is happy with the name, he wants the name, he has a longing for the name, may God bless him. This is called Dvekut. There is no need now to step out of one's own light. This is called a path from the side because it seems to the person that everything is possible. Only if he finds the one with himself, then he would walk in the desert. Speaking means he's having a hard time , he's not doing well, everything is like speaking. And this also implies that he is doing some high-profile things and choosing a path from the side, not simply and would settle himself. If only Shlomi would learn these words in fairy tales and he would settle down himself. If it were like this, I can't wait for it to settle itself. What a mind-set. This is our Rabbi's advice that a person should dedicate a special time each day to have a quiet mind. Our Lord says in the conversations of Haran, we call it one conversation, and our Lord says, "It takes a great animal for a person to be able to settle himself here. There are no conversations of Haran here either. Here, there are conversations of Haran. A conversation of Zarikh for this great animal, that he should be able to settle himself for one hour a day and that he should have remorse for what he should regret, because not everyone is able to settle himself, knowing what hour of the day it is, and today passes by and passes by him, and he does not have the opportunity to settle himself even once a day. Therefore, he must overcome himself and see to it that he sets aside time for himself to settle himself well for all his deeds that he does in the world. If so, he deserves to spend his days in such deeds, because no person settles himself and has no mind. Even if he sometimes has some settling of mind, then it does not value time with him, so it passes by him, and then he is not strong, but he does not understand the foolishness of this world. But if a person had a strong and firm settled mind, he would understand that everything is foolishness, and yet a person is afraid to do all kinds of things because he has some imagination in his head, if he settles himself, he knows what will happen, what will they eat me, what will happen." A person is ashamed of another person, he will laugh at me. What are you? What are you ashamed of? What is this? Rav Nachman said. What are you afraid that the other person will laugh? It's all a box of teeth that moves. Go and come back. What are you frightened of? What kind of box of teeth that opens and closes? It's Jesus. A person's mind has Jesus. Why? What is my purpose in this world? Our Rabbi says in the Torah! Part of my collection, Maran. What the world is far from God, blessed be He, is a lover who does not settle themselves, who does not have a settlement of mind. Man. Every person wants to worship God. Every person has a strong will. Everyone wants to fear Your name. That's how it is written. Everyone only wants what. The desire is hidden. Why? Because there are many desires that distract them. A person is in this world. Suddenly, suddenly, food attracts him. Suddenly, money attracts him. All kinds of pulls a person has that pull them to other places as if the desire wants something else. So the true inner desire, which is the desire of the soul, is confused by the desire of the body, the desires of the body. So man, man is truly always drawn to desire . Man is not drawn to just things. Every person automatically goes to all kinds of places. Why is he going here? Why is he going here? Because he wants to. Because that's what he wants. A person goes to a place because he wants to make money. A person wants to go to a meal because he wants to eat. Desire attracts man. Now if a person will clarify his true desire, he will clarify his inner desire, then he will truly be drawn to holiness. Because that is the true desire. What else is he attracted to? Because it's like he wants other things. Because his desire is not explained, he is confused. Suddenly he pulled it like that. Therefore, heaven will rise and death will descend. Suddenly, he decides to study. Suddenly the tumbler falls. Suddenly he goes here, suddenly he goes there, all because their will is confused. He doesn't know where to go. But there is advice called the advice of solitude. Except for the advice to shout out there and everything else that comes with solitude. There is another simple matter that a person stops in the middle of life and settles down, settles his mind. That means it's mind-blowing. The mind is what do I really want? What is the real news? Why am I here in the world? What did I come here for? What am I looking for just to get up in the morning and go to sleep? And to eat and to go and to come. What is the purpose here? Is there a purpose here? When a person sits in a place where they are not disturbed, whether it is in a synagogue where no one is present, whether it is at home, in a room where no one enters, or in the forest, in a field, or at the Western Wall, in some corner, everyone can find their place, their time, where they simply sit and settle down. What am I looking for here? Why do I get up in the morning? Why do I go to study? Why do I go? Why do I eat? What am I looking for? When a person settles himself down, then his desire becomes clear. The true desire, the desire of the soul, which is much stronger than the desire of the body. Only he would have been removed by now. As soon as he thinks about it, he then starts to say it out loud. In this, he brings the will from power to action. When a person speaks his desires, as our Rabbi says, speaking his desires, it is said that he brings the desires from power to action. And Nee says it's like there are letters without dots, it's hard to read . When you dot the letters, it's already running. You can read it that fast. This will become a book. A book of wisdom, a book that is understandable. That's how it is when a person has desires and doesn't say them out loud, then letters without dots. There are silver points. Money with coins. When a person utters it in their mouth, then we turn dots into letters, and it becomes a selection. Once it's automatically selected, you're drawn to the thing you want. There is another parable that our rabbi tells about evil conversations. Our Lord says, the evil inclination is like a person who walks with a closed hand and enters some place with a closed hand. Who knows what I have here? Everyone looks at him like that. Who knows what I have here? Everyone thinks he has what he wants in his hand. One thinks he has what I want. If I want dollars, he probably has some kind of bundle of dollars here. One wants something. It seems that everyone wants what he wants. They chase after him and chase after him. Finally, he opens his hand and says, "I have nothing." He doesn't laugh at everyone. That's how the evil inclination seems. The evil inclination constantly enters. It interests the person. It interests him. Here, come, I'll give you what you want. And then the person thinks to himself, "Here's a tree, I'll grow up. I have exactly what I want here. I can bring out my desire, my lust. And then he chases. Everyone can see it in himself. He chases. He chases. In the end, he already gets to it. Is n't that what I wanted next time? Maybe now he's like this all his life. He shows the person. Here, come, come, stick your head out. Come, come again. And then there's no more. So what's written here? It's written here. One who has what he wants, what is the advice against the evil inclination? The advice is, I don't want it, it's not what I want. I want God, the Blessed One. I want the Torah. I want prayer. I want holiness. How do I do what I want? It's in settling the mind. A person stops in the middle of life once a day and settles his mind. He thinks. He observes. And he puts it out of his mouth. Lord of the universe. I want to worship you so much. I want to be like this. And this is how this mind will settle. So it enters the right path. The path from the side that is written here. You have to think every time anew. For every day, every day. Because the evil inclination is renewed in a person every day. Or he tells you that he wants. This is the process because he can sit and think in order to reach the desire. It reminds me of the story that they said that once a couple came to a housewarming party. They didn't come to a counselor. So the wife said that he never says thank you. So then the husband said, "After the wedding, I tasted her food. I saw that it was delicious. I told her that she makes delicious food. Since then, if there is a change, I will let you know. You have to say it every time anew. You have to say thank you. As if to settle the His mind every time also to settle his mind because a person after settling the mind he falls back into this world, getting stronger every time, they get confused sharply every day a person goes to sleep at night the Divine Presence comes down to clarify things and then all the confusions return and then he created a mountain that is renewed. It is necessary every day like this, our Lord. Um, is it not enough that he says it as if it is not enough that he says every day, every day from thought as if oh, is that what you are asking if I also need to think every day to sit as if to reach it from thought to say the desires. It is sometimes the other way around, our Lord says. Sometimes a person can reach this speech like this from contemplation. Sometimes it goes the other way around. Sometimes a person speaks and then he reaches contemplation. Sometimes everything awakens the intention. Sometimes the intention awakens everything. If a person waits only for this contemplation to come to him, then he will never be alone. So sometimes it starts the other way around. They start talking, Lord of the world, the desires hidden in me that I don't really feel and then while he is talking, it really awakens to him because he is talking about it. The settling of the mind awakens to him. Not always, sometimes like this, sometimes like this. And he would settle himself since I have been going for so long. In the desert and I can't find it I will go this way Maybe I will come to a place of settlement I will come to the settlement of the mind That is to say a person must decide that I am not going on the path that I am drawing for myself Only on this condition and this I will approach there the other way I must now go to the path that is inside Where where I am in this desert, in this dry land, Let's find the name Blessed be He here I will sit myself in the settlement of the mind That is enough I went on the path to search outside of me I want to find within me I want to find in this world in my place Find the name Blessed be He and he went for a long time Our Lord constantly emphasizes that it does not go Hocus pocus It has to last A number of Our Lord Later like this Later when he walked this way from the side What did he see where the path was Later he saw a fortress called Schloss The fortress is such a beautiful tower Such a beautiful palace with towers Yes Schloss like this It is in Yiddish Our Lord mentions it Then and how many soldiers I will read until the end of the ket Later I will come back How many soldiers were standing there around him The fortress was moving and well-organized and very orderly With the soldiers The soldiers It was called intention It was A visitor from the soldiers' sons, lest they should let the animals be herded, would sit down and go and try and leave the horse and go to the fortress, and they would put it down and not follow it at all. He would walk from room to room without delay. He came to one palace and saw a king sitting there in a tent, several soldiers there and several poets playing instruments before him. The king was very beautiful and moving there, and none of them asked at all. He saw delicacies or good food there and stood and ate and went and lay down in a corner to see what would happen there. And he saw that the king had ordered it to be brought to the queen. Well, it was n't read to the end. At the end he says he asked him what this place was? Then she said, "Here is the place, this is not the place, this is not good." After all, her father didn't throw it out of his mouth when the bad guy took you. This is where it's not good. So you understand that this fortress is the place of evil. So what is this fortress, Sara? Blessed is the Lord our God, King of the universe, by whose word all things are made. So it is understood in the story here that the place is if it was a place if it was not a good place then what is it that they put the king there and what is it that he ate there the food he ate food in a bad place what kosher was there maybe yes right here you can see oh ask her how you came here and the sitting as the king's father was thrown out pip talk like that and here this place is not good well yes you see after a few lines after so what is the bad place and she ate there good heavenly food so of course this fortress is actually this world as we said the path from the side the intention is to find the name blessed be God in your place what is our place where we are we are in this fortress a fortress is a closed place, a place as if a fortress, always a fortress, meaning a fortified place, a closed place that has wonderful things inside, but it is closed. It is written by the Holy One, the Holy One says that the entire reality of this world is sealed and locked. Signed and locked in the name of Mev. I explain that there will be no reception, that it will be simple. What is the name of Mab? So we know this, we say there is a name for the letters of the alphabet, "Ana by force." "Ana by force," "A support, a pillar of support, a True, you know, the physical world is known in relation to the world of a higher level than it, so the world above is more spiritual, so it's not yet so clumsy, but the upper world in relation to the world of a higher level than it is already called clumsy. That's how each level is more, more than a desire is fulfilled, but there was still nothing physical that you could grasp in your hands to hold, something that you grasp and feel only in the world of action. Here is the lowest place from the end to the beginning, here is the end of abundance, and here it becomes clumsy. Now this abundance is a divine abundance that has been realized. It is sparks of the Holy Shekhinah. It is very spiritual things. This abundance that is here wants to return home, wants to return to curse in the name of the Blessed One. He wants to fly up. He doesn't want to be here in this physical place. why? Why hide the name? A. He arrives at a holy place. That comes from the higher worlds. He wants to come back. So at two, I will be humble. The Holy One says, the Holy One, blessed be He, took these two letters of this Holy Name. So there is grace, which is power, and there is bravery. The whole point of heroism is that it is receiving and glorifying, all kinds of abundance. The name made two such letters, A and B. In this he has covered his face with a decree of heaven. You are not allowed to go back now. You have to stay here in this physical world to be like this. So if he is clumsy and has no chance of going up, then he can fall. So two feet apart. No, you also cannot go down more than the table. You have to stay exactly like this. Don't go up too much and don't go down too much. Exactly in this physical reality that Hashem created you. It is in two feet apart. Then in two he will fly. What are these letters? These are the other two letters. Great support. G. And then there is a tzitzan, which is in grace. So in this there are two. Yes, this is how we worship the Name. There are seven times, as if all of it is seven times. Because there are seven types of physical abundance. There are things that are graces. Yes, there are seven types. There are graces and there are pits of graces. This is the water. And all seven Sabbath pits are the fire. And all that is included. There are shadows. In short, these are deep secrets. We don't understand this, but we are only mentioning this secret. In fact, the entire reality of this world is a painting like this that Hashem made. That is how we worship the Name in this reality. Exactly not above this in two ratios of his face and not below this in two ratios of his feet Exactly the water that came to you now That's how you'll take it Fly with this Worship the Name This is the name of the tests to suggest that it is a fortress Fortress These are letters from the fortress This is the fortress This is the painting that the Lord took the material abundance and locked it inside this world which is the fortress that is the fortress That is how the Lord is worshipped here in this world So this is the fortress So actually this is the wrong place Because here the abundance is clumsy It hides the Lord It is You see here materialism You see here bad strokes all the time As we will see later But actually what is being done here In the innermost In the innermost is found here Here the Godhead is found here The Lord blessed is this is how we worship the Lord A person cannot come to the Lord in another place There is no There is no place to escape Where do you escape A person wants to show the Lord I will escape from this world Where is this like this Go to the moon There is no here Worship the Lord this is how a person gets married No It bothers me My wife The livelihood Education I can't concentrate There is nothing to do This is your fortress Here The Lord blessed put you Locked you like this Don't go You can't get out of this It is you This place needs to be named. If a person knows this and follows this path, then he is happy. Who says that worshiping the Name is only possible through a painting that you can give? Not in the painting that God gave you. God gave me exactly how to work it. How exactly in your family and in your Shechinim and in your reality and where you were born. Go away from your country, from your homeland. yes. That's how it is, from the place where you were born, you have to worship God. So this is the fortress. We had a number of male and female soldiers, meaning soldiers, the soldiers of the security forces, standing there around him. They do not allow a person, they confuse him, they do not allow him to enter this fortress to find the Name, blessed be He, within the fortress. Man is constantly confused by the attractions of this world, so that he will look at the external, will be drawn to the external, and will not find God, the Blessed One, in this line. Our Lord says, " The fortress was beautiful, well-planned, and very well-organized with female soldiers." What are these three languages? There must be depths to it, yes? But it is possible to reach this level, knowing what the thing is, what the three things are that really occupy a person's mind so completely that he cannot enter and be close to the Blessed One. So there are three desires that our Rabbi speaks of in the Likuti Meharen, which is the prohibition. Our Rabbi calls this in Torah 1, Part 2, which is like a tithe of Mishmar. Over every watch, the Holy One, blessed be He, sits and roars, our Master saying, "What are the three watches, the first and the last?" There are three shifts, three tithe houses at night. Tonight is darkness. This is the well-known lust, lust for pleasure, lust for food, and lust for money. Language is the three things that make a person. So it's implied, you can hint at it. The guard was handsome. Handsome is beauty. You are lying, and beauty is a new lust that seizes the person from within. This suggests foods. It is often written about processed foods. A person attracted to foods is organized. That's neat. A person has to arrange his life with money. I have an organized life. I'm settled, I have money, I have an apartment. It's a matter of greed. So the performer outwardly does what is seen, sees the pleasure, is corrected, and arranged, the lie of grace and the sorrow of beauty. But there is internality, there is the woman, the fear of God, she will curse. There is the daughter of a king, the faith, the fear of God, and the soldiers, they constantly bring out the pleasure before your eyes. Don't enter the fortress, you will only see the exterior, only the lusts. What prevents you from entering it? Okay, but you know, in the turns, there is the Holy One, blessed be He. You will enter and he will be afraid of the soldiers, lest they let you gather. This is the problem. There is much worse, fear. Fear is worse than the thing itself, because if a person is not afraid, then he begins. It is once again a beginning. He enters. What are you afraid of? Why is a person afraid? Yes, our Lord says, the whole world. A well-known poem is written in the book of Lakhi, Maran, who wrote, The whole world is a very narrow bridge. And the rule and the main thing is not to be afraid at all. Not to be afraid. A contradiction. No. It contradicts. One side informs me that this is a very narrow bridge. It is very difficult to walk on it. Walking on a narrow bridge, high. You can do anything. You can fall. But you know, don't be afraid. If you don't want me to be afraid, don't let me know that this is a narrow bridge. If you are too much, this is the problem. A narrow bridge, so why are you telling me not to be afraid? The two excuses are correct. I know that this world is a dangerous place. It is beautiful and orderly. There are soldiers guarding the fortress. You will only look at the exterior and fall into lust, and you will not enter the building. But if you want to succeed in walking on the bridge, it is known that the secret to walking on a bridge is not to be afraid. There are those who know how to walk a tightrope. They just don't look, they don't look back, they don't look forward, they just walk. If the bridge were low, could you walk on this bridge? right? Anyone can walk on a low bridge of sorrow. He won't fall. Why is he falling? Because it is a high place. So out of fear he falls. The Shiites are losing weight from fear. So in the service of God, a person should enter into the service of God without fear. What are you afraid of? What are you doing? What are you doing? What will happen? As it is written here, what did he do? He settles himself. I mean, he also settled his mind. Why am I so afraid? A person is afraid to make a change in his life. He is afraid to start praying in the carna. He is afraid to start eating a little in holiness. He is afraid to start making some kind of change. They are afraid. Give me. I am already a good boy. Jerusalem, today, leave me. A person makes a settlement of the mind. Anyone who isolates can see this. Those who deal with this advice of settling the mind of isolation then introduce such a settlement of the mind that a person wants to make a change. He wants because he stopped and he thinks, "What am I wasting my life on nonsense? What am I just living like some animal without thought, without mind? I really want to make a change. So he receives this settlement of the mind. If a person deals with this, then he receives strength in the soul to make changes. So he says, "I will go and be human. What do I care?" I will try, I will start a new beginning. I always say that the evil one tells you not to start a new beginning. Why, why does he tell him to start a new beginning? Think, you scholars study, study carefully. I want to start now. Start something right away. I have a thought. No, don't start. Why, because you will fall. It won't work out for you. You will fall anyway. So don't start. If I fall anyway, then what do you care if I start? Why do you have to convince me so much not to start? A I'll fall anyway, right? You're right, you're making very, very theoretical claims. I now want to start studying every day like this and that, praying like this and that . I want to start making all kinds of changes in my life. The evil inclination tells me, no no, don't make any changes, you'll fall, it won't work out for you. Well, okay, so what do you care? So let me fall, let me start and I will fall. Almi, from here, shows that he is very, very, very hurt, very afraid of your beginning. And it is true that you will fall, but every beginning that a person begins is such a sword and a bad thing. Our rabbi says that a person did not know at all what the evil inclination is. He does not perceive at all. The evil inclination is a high angel. What are the enormous powers to the eyes? And you come, you give him one beginning, one good movement, one good will, one cry for help. Every little thing hurts him so much, even if he falls later, it does not go to waste. To warn you, a letter is written in this. There is no good will that we will lose. Therefore, a person should simply begin beginnings. To be rich in beginnings. In this Torah, which is related to this story, there is a Torah Samach, where it is written that a person needs wealth and holiness. What is wealth and holiness? To be rich in beginnings. A person needs to begin many, many beginnings every day. Every day, to start many beginnings. It is written in the Laws of Laws. It is written that there are many. That is how it turns out that what is from heaven has several beginnings. You have to enter to begin. In order to enter this thing, a person wants to gain something from heaven. You have to do 1,000 beginnings now for this. Let's say yes. Start and it will not work out for you. Start again and you won't succeed. If you start a thousand starts, they see that you're going to spend a long time looking for the king's daughter, and they let you in. Now, how long does it take to make 1000 starts? It's up to you. You can make 1000 starts a day, so get in quick. It could take you years, it could take you years. You have a choice to make many beginnings. Don't wait. Don't wait. Every time a person falls, it takes them two weeks to recover and they've already forgotten what they did. What does it matter? What you forget, God does not forget, God blessed does not forget, so if God blessed does not forget, then what does it matter? Now in two weeks you need to calm down here, God blessed needs to calm down. Who needs to calm down? So I, I am not. There is no point here that I should calm down. There is a point here that God will have the honor. This honor is in one second. God wants you to start now. He does not want you to wait another two weeks. He wants you to start right away even if you fall. It is important to Him. It is very precious to Him that you start. Make a confession. Say, Oh, Lord of the universe, I fell, right? I am not okay, but I am starting a new beginning. How many seconds does it take? Repent. Don't get stuck on the answer. A person gets stuck on the answer. Now I need two weeks to say oh and be busy and be a week. After that I will recover. No, do it quickly. The faster you work the better the name. That's how it is. What is the difference between one and the other? The faster he recovers from the fall. Everyone has downfalls. everybody. Even righteous people have their downfalls, according to their values, but everyone has their downfalls. The difference between a righteous person and someone who is less righteous is how fast you do it, how fast you are, how much less you get stuck in your fall. Run, get in. You fell. There's this doll called Nahum. Get up. You know that. It has this kind of lead. Nahum. Get up. That's how it will be. You fell 100 times. You got up 100 times. Don't do the math. Get up right away. You have something that gets you up. So it depends on the settlement of the mind. A person who has sat down is like that. The settlement of the mind. What will it be for me if I'm busy? What will it be for me if I don't try? I'll go and try. So then he jumps in. So that's the secret. And he left the horse. And he went to the fortress. And he left the horse. The meaning is, the body needs to leave the horse a little bit. A little bit. To subdue the evil. A person wants to enter the service of God. Mainly, it's about the desire to eat. As we'll see later, the matter of eating. Subdue something. You don't need big jobs now. It's also something you have, not something you don't have. For example, if a person is going to eat, he wants to eat, and he looks at the clock and says, "30 seconds is a lot." 30 seconds is hard. 30 seconds I hold back I start to eat my plate but now I'm ready to eat and I wait 30 seconds maybe too long maybe 10 seconds 30 seconds is a lot 10 seconds or he eats and in the middle he breaks the fast of the Rabbi in the middle you stop for 10 seconds you know how precious it is you know how much God, the Blessed, is waiting for this. Nobody does that. Understand, no one does that. The world lives without thought at all. The world lives like this. Eat and go. Walking and running. A Jew comes here, he remembers that you have God, and he is eating in front of him, and he agrees to stop for 10 seconds to wait. why? Because God Almighty is looking at me and I want to do something with it for Him to keep the horse. Or is there some plate here that everyone takes? And instead of taking it all, I leave a little. A little leaves a little. You won't come out hungry from this. You'll remain content. But you did a little before God, the blessed one. Or you decide. I do a blessing on purpose. What is there? What will I lose if I do not? I'm afraid. I'm afraid to make a change. What is there? Say the blessing in three, like Rabbi Tzedek would say. Divide it by three. Blessed are you, God, our God, King of the universe. Everything is made by His word. This is what you left the horse for. You produced a little. You did a blessing for God. You directed with your words. You left the horse and went to the fortress. And they would put him down and not follow him at all. He would go from room to room without hesitation. This is the secret of the Holy Name, the Holy One, that when a person knows that the Holy One, blessed be He, is present in every movement, in this all the actions of the Holy One separate, and all melt away. When a person finds the Name, blessed be He, with a small movement, with something small, but he found the Name, he did not search, he found, he decided, he determined, here is the Name, why is it that I am now like this and like this, why is it that I am doing a small thing, because I left the horse for a while, here is the Name, and it sticks there, no one can interfere, come on, he enters, this is it, you enter, no one can follow you, this is another way, this is for whom he created. There is a person like he advanced, and there is a person who thinks that the Name only came out in a synagogue, only in a house of prayer, so as long as I am there, I can enter there, and only if I get tired, I will shout, not in faith, you find the Name, a simple thing, a small thing, in a simple movement, give a penny to charity, 10 cents, put it in the charity box, that's how our Rebbe would do it, he wanted to come to the Name with simple tasks, he was a little boy, he would enter the house of prayer, take a penny from the charity box, and he would spread out his money, a small money there, 10 cents Gurot before that says Sheshem Yichud Kadesh Roshchinti Here I am going to do a mitzvah He said the wording of Sheshem Yichud Before that he died a penny and went out and was happy as if he was a child of six He was as if he was distracting After that he entered the synagogue again There are 10 more Gurot Another mitzvah in raids What did you give 10 Gurot It's not worth anything That's how Hitz Ra says But if a person says no 10 Agorat Tzedakah is a mitzvah from the Torah Are you willing to sell this mitzvah You gave 10 Agorat You are willing to sell it Know how much 10 Gurot Tzedakah is worth There is a story with the story is known Maybe you know it There was some Jew who was frivolous Really frivolous No and he once went No and he once went to Izasania and sat there Friends on the other side He was a very God-fearing Jew He was a follower of the Rabbi of Apta The Rebbe of Apta And he had to marry his daughter And once he had to pay Even today he had to pay in money He didn't have money to pay for the wedding He came to the Rabbi of Avta And he said to him What am I I will do I don't have money to marry off his daughter I said forgive Samia so and so the first deal that will be a fix and from that you will have money to marry off your daughter the first deal that will be good for you He went to the warehouse where this frivolous Jew is and then they started arguing about heaven, the next world and this frivolous Jew says listen I will tell you I will sell you my entire next world for 10 gur for one ruble I sell you what the next world is the main thing here this world here we do business make wages make money I sell you and one ruble what do I care I will earn a ruble here I made money the Rebbe said the first deal you have do good do business K gave him a ruble and you will write down make a contract I am the dumb one down selling my next world to so and so Armoni this is he gave the ruble he took the bill and he went home they both ran home this Jew comes home and he tells his wife like this while he tells that he was sitting in some warehouse and where they were taking him there was some strange Jew one strange one he agreed to give money for my next world a ruble for nothing I won his wife She told him to get out of the house I don't want to know you what happened what until today I thought you have a little world right you are frivolous but finally you put on Tevlin you pray so you have hands world to come if my husband has no world to come from today what do I need what do I need you go I don't want to know you in short he started crying no no no no I don't want to know you go back buy back you from this Jew you the world to come who bought him well he had no choice he goes to the Jew says sell me take back the ruble given no no I don't sell back take two rubles three no no way in short her this one this one like this until he got to about 5,000 rubles he had no choice if not he can't go home paid him 5,000 rubles took the bill and went home and that's how he had a that's how he had money to marry his daughter this Jew was shocked what happened here I chose a ruble later on the next ruble what's going on here he he also went to the rabbi from the keta he told him this advice this is to the other Jew he wants to hear what he said about him why I sold the My next world in rubles, so then, that was enough rubles, and after that, when I want to buy it, it's five rubles, where's the honesty here? What's going on here? I told him, yes, it's honesty. If the next world was worth a ruble in your eyes, then it's worth a ruble. After that, you want to buy it and it's worth a lot in your eyes, it's worth 5,000 rubles. How much you value the world in your daughter is like that. It's worth it when a person does a mitzvah and this mitzvah is worth a raisin in his eyes. So it's a raisin. It's nothing. If a person does a small mitzvah and he knows how valuable it is, how much Hashem loves it, how important it is to stop for 10 seconds in the middle of eating, how important it is to not look at the street once, to keep your eyes open, once, one second, and he values ​​it and he's happy with it and he knows how important it is, so then it's really important. It's like a balloon. If you are a small balloon, it is small, you inflate it, it becomes big. We need to inflate our mitzvot, rejoice in it, believe in it, believe in all our mitzvot. So that's what he said, what is what he is and they are guiding him and they won't accept the rule and he came to one platinum. Well, I think we'll leave that for next week, because here we're already getting into the "what is it?" thing. But what we get out of this is the real story that a person needs to open their eyes, see the real world, what they are doing, not run ahead. Before you move forward, move forward within what you already have to open your eyes to see the grace and beauty and sweetness of the deeds you have. We are not simple people at all. We are the seed of God's blessing, we are a part of God from above. We are full of commandments, and the Israelites are as full of commandments as a pomegranate. So what's the difference? Why is he an Israeli criminal and I am not? Because he does not value his commandments. Therefore he is a criminal. If I am happy with my commandments then I will be righteous. That depends. A person sees only his own bitterness. I will finish a story. Someone told me that once he went to Pekiim, so he was an Arab. He showed him where Pekiim was. He showed him a tree of nuts. He took a nut. He opened the nut. He saw inside the nut there was no nut and there was a worm. He opened another nut. Once again, an empty nut and a worm. That's how it is. I'll explain to you. The nut first comes out like a flower. It comes out like a flower. Then there's a worm that lays eggs in every flower. While the flower grows, the flower grows. Then it becomes a nut. Then it becomes a hard nut. Then the worm is born. This worm is born inside the nut. Now what does he see in the nut? He does n't see the world of his sky. This is the nut. His earth. This is what he sees. The darkness of Egypt. He doesn't know that there is anything else and what is his food. The nut said that what's inside is his food. So he eats the whole nut until he has nothing to eat and he dies. And that's the life of our worm. That's how some people are. I understood from that that you are likened to us. You are born inside the nut. Your sky is a bitter nut. Your earth is a bitter nut. Your food is bitter. You are in a desolate place, a pity, so he cannot get out of the hut. The snail cannot get out of the nut. We can, we can open our eyes and enter the fortress instead of seeing the beautiful and orderly pleasure that only makes us bitter, only exhausts us, kills us. Lust for money, lust for food, all these things only make us come alive. Open your eyes to what you already have and you will find the daughter of a king, you will find faith, you will find the closeness to God, these amusements, and you will live a life of joy, a life of faith.