LM Torah 60 Biour Halikoutim 💓🔥(6 Nov 023) 🔥 💓

Kind: captions Language: en [Music] Happy sleep, our sleep is pleasant. Sleep, our sleep is pleasant. I'm not doing well anymore, I'm managing on my own. I'm saying that I can't manage, so I'm looking for a solution. Enie, something, fa shalom shalom, it's started again, it's just that it's starting. Okay, it works. So when we, we amen, amen, when we talk about, when we say the Laem, and now we have, as we saw yesterday, that before there were two levels of, they transgressed, they transgressed, the Torah, it means that now, as he said, he said Rabbi Shimon, that it's the Torah from above that doesn't have, that doesn't have, of Tikkun, it doesn't have rectification, it's not in its perfection because it's not recognized below. So, from the moment the Torah from above isn't, it isn't recognized below, then it lacks rectification. Now, why the Torah, how do we see that the Torah from above isn't recognized because people From below, they transgress—excuse me, they transgress the Torah, just as the people below are transgressing the divine word. This means that the Torah from above hasn't reached the bottom; that is, it hasn't reached the necessary level of understanding (Bina) to be conveyed to the most distant places. So, as long as there are people who are ignorant of the divine presence, or who are amen, or who are opposed to Hashem, it means that the Torah from above has been transgressed. That is, it hasn't been explained as it should have been; there hasn't been the appropriate language that would allow these people to know Hashem. Because it's all a matter of communication. That is, if we know how to explain it to them, then there's no problem. It's like what we are doing now. to live now thank you Mich it's like what we are experiencing today what we experienced in Sim Tah is on one side there are people dancing with the Torah and on the other side there are people dancing in a part like that on Shabbat with idolatry with drugs with things like that so there is a problem of communication how is it that people who have the same roots, the same essence, it manifests itself on one side by people who go to dance with the Torah and on the other side by people who go to do Vodazara or who go to do Tavotes like at the time of the golden calf when my dear Benou came down and asked Aaron he said they are arguing There's a war, so Monerou says, "I don't hear war voices, I hear the voices of people having a blast, enjoying themselves. That's what I hear. I'm not hearing war voices." That is to say, from the moment there are people there who have the soul... there were people there who wear the finery every day, who... there were people there who were already initiated. We can't say people who know nothing, who come from another country in the world, who have never heard of anything. These are people who were already somewhat initiated, many people who were there who had already observed Shabbat sometimes, people who... so now, if we haven't managed to get these people to pass on the simratoa instead of doing that... This means there's a problem with communication. That is to say, the Torah as it's seen from above is false because if it were seen and explained correctly, there's no reason why people would go towards things like this instead of going towards the Torah. As the Gemara says, in a street where there were butcher shops selling meat, there was one butcher shop selling fresh meat and others selling spoiled meat. In front of the butcher shops selling spoiled meat, there were lines of people waiting to buy it, while in front of the butcher shop selling fresh meat, there were practically no customers. So this means there's a problem at the marketing level, meaning there's... At the level of knowing how to present things, there is of course a problem with... there is a problem with... there is a problem with... there is a problem with... there is a problem with... Israel because the behavior is already something that repels, but when you feel rejected and accused, judged, and so on, it's certain that it distances you. But even though people judge, accuse, and so on, it's because they don't have the means... they don't have the means. That is to say, they want to accuse the other of not doing what they have to do, when it's the opposite. That is to say, the other is there, they are ready, they are just waiting for language that is adapted to them. So now, when we... when... we are told... the... who says... the assault... laashemute... Laem... saying... now we must do for Hashem... it means to be there... it means that now we must... massiot... for Hashem... that is to say, if now you want to solve the problem from above... The problem below will be solved by the problem above. That is to say, once you have managed to convince someone below, that is to say, once you have managed to get them to accept the Torah, at that point you will have explained the Torah from above because, because now, the Torah from above has no meaning if it is not accepted by the people below. And now, what will they do? What will prove the truth of the Torah, the infinite power of the Torah? It's the sick people, those who are very far away. If we have managed to communicate the Torah to them, otherwise we have done nothing, they are the ones who will serve as indicators of the Torah. It's like a doctor who takes care of people who are healthy, we haven't seen its capacity to heal. Now, the sicker people get, the more the doctor will, if he manages to heal them, it means he is great. So when we say "la ass," it means the superot, it's the assute, that is to say, the goal of the superumassot is to train the person's commitment, the awakening of the person and their commitment. When we say "la voilà," that's good, that is to say, the, the, in fact, the function of the cpum is that in the pourot there are absolutely all levels of explanation, all levels of explanation that will be found in cot madameas that your husband you are at the synagogue, there you go, inclusive, it must be inclusive. So the sipot has this, it has this property, this faculty of being able to communicate the, the Divine Consciousness, absolutely everything, everything. For Charlie Chalom ben Rebeca, it touches all levels, that is to say, now it is a universal language for absolutely all levels, and that will allow people to Getting involved will allow people to get involved, so he's saying that the fact that the stories they tell, they do, that is to say, the tales aren't just stories, they aren't just tales as we say, someone tells stories, they aren't just stories, they are stories like this, they are stories, that is to say, they are teachings that are in a narrative aspect where we go from facts, these facts will lead to action on people because exactly as you say, Madam, we look in the tales for what corresponds to our lives, it's just that people need to be aware, that's why Rabelin said that we could give explanations, we could give explanations, allusions about the tales so that people become aware of the depth of the tales, it's not to give explanations because there aren't any, if there were explanations they couldn't act As they act, there is no explanation of the tales, but there are allusions. So, he said, normally I would have wanted you to tell them, to study them like that, without any allusions. But as now, if you do n't find allusions, then it will become dull in your eyes because you wo n't see the depth. So look for allusions to keep the fire of awareness of the depth of things burning. Now, what do we do with the tales? We have the divinity and the... Why? Because as now, they have transgressed the Torah. Now they can't receive it in another way. It's the only form they can receive. So, the form... If for them, it's the only Torah that can touch the people who are distant, there is no Torah. That is to say, as soon as it talks about something logical, they will immediately run away, or they will find arguments to go against it, or they will... Moving away won't interest them at all, so now we need them, so that these super-powered ones will come and clothe the divinity in an absolute way, within all the relativity that can exist in the world. That is to say, anywhere someone will find themselves, whatever language they speak, whether it's an artistic language, a mechanical language, or any language that exists in the world. They will find themselves in the accounts. Yes, Berb, you're right, that is to say, we need consciousness, we need a minimum of awakening. It's the same level. The minimum of awakening is searching. People who are lost and searching can only receive it in that form. It's like taking someone who ca n't feed themselves, and we can only feed them intravenously. That is to say... that we need to get the food to him in a different form than the usual, standard form, which is to eat by chewing, digesting, and so on. The whole system doesn't work now. Like the mouth, it has 32 teeth; these are the 32 pathways of the HMA. Our sages tell us that now, the act of chewing means we take in the khma that's in the food, then we integrate it, we digest it, and so on. For some people, this system does n't work, so the whole nutritional system doesn't function. Therefore, we are forced to use another way. They come to present another way of nourishing, another way of awakening, another way of giving awareness. Now, the P itself will create a dressing of Lapp itself. The dressing will be He will base his work on the VAD (presumably referring to a specific text or concept) and he will raise it, he will find only in this way the Torah from above, and that is to say, now the search, in fact the search for the Torah from above, that is to say the search for the Torah from above, the search for the Torah from above, the deepening of the Torah from above, it is done by the fact that you seek to clothe the Torah in it for people who are distant, that is to say that now the more you arrive at it, it is like a doctor who will train himself by treating people, that is to say that now when there is a patient who comes before him, then he tries a medicine, it doesn't work, he tries this, it doesn't work, he does this, he searches, he searches, he must find, he must manage to treat him, so in the end when he treats him himself he will emerge Now he has learned things because through this illness, it forced him to delve deeper and search for a cure for this disease, which is an illness he isn't used to treating. Because if he were used to treating it, well, the remedies would be available in pharmacies and it would be something simple, but he finds himself confronted with a disease he has never seen, that doesn't exist, that has never existed in the world, that has never manifested. So now he is searching, searching, searching, searching, searching, how he will manage to find a cure for these people. It's with poison that we make the antidote, that's it. And if we want, it's, it's, we want, but here we're not talking about using poison, we're talking about using... there is n't supply and demand, it's demand that will create supply, it's supply that will create the thing that will... to say that now when we see someone who is far from the Torah who is in, who is in transgression of the Torah, and we see that we cannot communicate the truth, the truth that is, that is, that is for us, it seems obvious even at the level where it is, but it seems obvious to us now, if we cannot, it means that we have not understood, we have not delved deeply enough into the Torah to derive from it a way of presenting it that is adapted to the illness of that person, because now if that person, while we are dancing with the Torah, goes and dances with the Buddha, that is to say, we have a problem, we have a communication problem, so now it's certain, huh, they sulk at us, there you go, they sulk at us, huh, yeah, it's true, there are people who were, 'Ahanah, 'Ahanah,' we don't know, that's something we don't know, there are things that we understand, things that we do n't understand, the people who were, 'Ahanah,' for them it's, 'Unoun,' and Surely the fact that they were there now, that's what healed all the people who were there. It allows all the people who were murdered to have a certain elevation, since these people who were murdered, who were in Anana, these are people for whom it was Rabenou who decided it was over because that's why they came, that's all, they're finished. But in the daily approach, if we ca n't convince people, it means that now either there's no communication at all, that is to say, there's no friendship, there's no understanding, so we can't even start discussing things because, from the moment the person feels rejection or aggression, then it's certain that we won't even begin, there's nothing to talk about. But now suppose we manage to overcome that And that, for example, people with their parents, or people with their children, or people with their brothers or sisters, or people who are already connected—there's already a bond, there's a certain trust in those relationships—now, if we see that we ca n't communicate with them, like parents who are completely powerless in front of their children, who want to help them and don't know how, how many children were there in that area whose parents wanted to try to stop them from going, but they couldn't? There are a few who made it, but most didn't. There are people who only make it through love, that is, solely through love and respect. So the children listen, but that's what we saw in the IR, that is, the beginning. There are children who are afraid of their parents, and when the parents push a little, then the child listens, even if they are older. If he's 30, love and respect, yeah, they go together. Not necessarily, he can have love, but there's a lack of love. It's given by the parents, and respect is the child's attitude. A child must respect their parents. They have a minimum of fear of their parents. In this fear of their parents, they dress with the fear of Ash'em. So there are people who have withstood the storms of this world, all of them, solely out of respect for their parents or their teachers. They have withstood because their teacher said something to them, or there was a moment, a flash of inspiration, that spark held them. But when we see that we are in the land of Israel and that there are so many, hundreds of yeshivas, so many schools, so many... Thousands of synagogues and so on, and we see that there are people who are completely disconnected, meaning they are n't aware at all, or at least their consciousness is asleep, that's all. They're asleep. This means that there's a problem with communication; that is, we do n't know, we haven't delved deeply enough into the Torah to be able to transmit it. The level of understanding isn't high enough. So, Rabbi Nah provides you with the highest, strongest level of understanding that exists, which is the Sipurasot. That's why he tells you, " Amen, amen, amen, I bless you." As you say, with a flash of Hungarian wine, that is, Rabbi Nah gives you tools. That's why Rabbi Nah tells you to go to the synagogues and tell them, tell them, that's all. Tell them, and Laoun, in what Rabbi Nah tells you. He tells you that in the Sipurot there is the answer to all questions, there is the possibility of bringing absolutely everyone closer together with the accounts, so he says, "Mi ma de la de la de la Maka de la PL" (He makes the bandage, why did we make a bandage? Because there was a wound, we looked for how we were going to treat the wound, and we made a bandage to treat this wound. So it's because of what caused the bandage to be discovered, it's because there was a wound and we were looking to treat this wound. At that moment, we found the bandage, and it's the only way to find the Torah from above, it's the only way. It's that if now you want the Torah from above, you want the Torah, the highest Torah, then go, go, go, treat people, find, find how to treat people, look for how you are going to treat people. He clasps his hands, well... Amen, amen, amen, I bless you for you. So we can't, we can't, we can't. We cannot ignore the people who are far away, we cannot ignore the sick, because ignoring the sick means ignoring medicine itself, it means ignoring the Torah itself. It means that at some point we stopped, like Rabbi Nin when he was asked, "What is your way of serving Hashem? What is your way of serving God? Tell me, compared to other sadikim, it's that other sadikim stopped, and I never stop. That's the difference between me and other sadikim. Other sadikim stopped, I never stop, in honor of all the people murdered for the sacrifice, all the hostages. Thank you, thank you, amen, amen, I bless you. That's exactly how you remember, Mrs. Bentolila. There we go down, we go back up, repairing, in fact, the treasure we lack, the treasure we lack, that is to say... The missing pieces of the puzzle for Maia Vienne to be at their place, so as long as you haven't taken them out, it's a shame, but the Pez dispenser will remain incomplete, that's right. That is to say, even if you've filled half the Pez dispenser, it's cute, on half the Pez dispenser there can be beautiful images, interesting things, and so on, but if you want to see the Pez dispenser in its entirety, then you have to bring them to them. That is to say, my dear David, he can't do without my dear Ben Ysseph, it's impossible. Only Ben Ysseph will bring the Guoua after the... Masi Ben David, it's just to officially formalize things, to formalize the Guoula, but the real Guoula is Masi Ben Ysseph, he is the real Guoula, by going to get them, huh? By going to get them, you mean, when we say there isn't this connection, it means... that we are not in our place and so there are parts of us that are not connected and all interdependent, it's that we have to go to the entrance of the return in the in sonig there are people there are people who are made for this, each one has to find their place but in any case each one must remain in contact with the lower worlds if now I told you yesterday if now we made you go to Tuva it's not so that you play the Prim, the Prim of Vilna, you understand if you come from there, you understand if you come from the olives up there, Fresh Valley, you don't know, so that you play the Prim of Vilna, if we wanted you to be a Prim of Vilna, we made you a Prim of Vilna, you know, if we made you bathe in that, it's that now, when we made you bathe in that and from there we made you come out, it means that During the time you lived there, where you formed ties with that place, you are connected to that place. So now, as you move forward, all the people who are dependent on your soul, who have a connection with you, will move forward with you. But you must be in your proper place within the Torah. You must be at the level of Torah that is appropriate for you. You must seek your place within the Torah, meaning you mustn't be out of touch. Because if you are out of touch, if you are too much, then these people are lost because you have lost them. The radar no longer sees them. You understand, where you are, the radar no longer sees them. For the radar to see them, it must always maintain this balance between the high and the low. It must have both. That's why Rabbi Nin was so meticulous about this; all these teachings must not be based solely on the low. Because teaching that doesn't come from the ground up is pointless because it wo n't be useful there. What good will it do? Even if someone has reached BEM, he's an ordinary person, an extraordinary man, and all that, but if he's lost radio contact, then it's good, it's good, don't go looking for even the Torah, don't look for the Torah, it's the Torah, you see that it needs, it needs to come down, yes, yes, why is it so rotten? Because we need to come down, it doesn't mean that now you're going to go there to the place where they'll be. You're going to automatically go through hidotes in your life, through descents, where in these descents you 'll join these people momentarily and you're going to do, you're going to save these hostages, you're going to get them out, you're obliged to go down, you're going to go down to Gaza and there you'll get them out, you're going to get these hostages out. That is to say, now you're going to go through these situations. These are situations created from scratch to allow you to communicate with them, but for that, you have to be careful not to get into trouble. Shalom, bless you, and may the protection of your children who are in the army bring you good news. Glad to see you again. We have a link to attract other people of the same nature. The same goes for a convert, of course. It's the same for a convert; on the contrary, it's even more powerful than for someone who is already converted. In fact, the further you come from, the more you have, the more potential for repair you have, enormous potential for repair, since, as you say, you know people, you're introduced into the community. So when you move forward, the important thing is that when you move forward, you don't move forward exclusively, that's all. You always go inclusively. You don't give up, you don't let go of the ground. You don't let go down there, as the moon said. What good does it do me if now the demons are feeding on my feet? What is it? It's all very well, but who is eating my feet right now? It's the demons. That is to say, instead of my feet being in places where they will allow the lower zones to get closer, as he says in the Torah, in T 54, that the allusions are in the raglines, meaning that the allusions are found in the feet, in the world of feet. We will speak by allusion, that is to say, we will not speak an intellectual language, we will speak a language of allusion, a language dressed up, a language of narrative. That is the language we will speak in the lower zones. We will dress the Torah in something of The main thing in the narrative is not to lose contact, not to lose contact. It starts with opening your heart, that is, not to condemn with your heart because when you condemn with your heart you cut off communication. You mustn't condemn with your heart, you must leave it open. That is, you must tell those people, especially for a balchouva, that in the same way I got out of it and I don't even know how I'm here today. And also, the time will come when they too will get out, but especially for a balchouva, you must never judge someone who transgresses Shabbat or who, you see, that's how it is, you can't because first of all it's very serious because you're judging yourself, so it's very, very serious, but also not for you, but also you're not helping the world move forward at all because the whole reason why we made you go through that It's so that you stay, you maintain a connection with them. Now, we're not talking about an unconscious connection, like you're going to call them, you're going to go on vacation with them. We're already talking about a friendly connection, meaning that, in the same way that you come out of a world of darkness, you are proof that in darkness there is light, and light can come out of darkness. You are proof of that. How then can you start judging people who are in darkness? It's completely, it's completely idiotic. I mean, someone who is religious, for generations and all, who has never tasted evil, who doesn't know what the world of evil is, and so on, we can say that this person, she's not going to, she's not going to, she's going to judge people she doesn't understand. Okay, so this person, Hashem, he put it there, why did he put it there? The reason this person trains the balushva is the only reason, because Hashem does n't need them. Hashem doesn't need people who aren't in contact with the lower worlds, even though they are always in contact through food, money, and so on. There's always a connection with the material world because they are there. But the purpose of those who are in the Torah is to train the balushva, to teach them techniques, to train them so that they can communicate with the lower worlds. Because every time a balushva learns Torah, they learn new things, new concepts. Automatically, this will be used to heal people, like someone who is a doctor, but a doctor who doesn't practice, who is only in medical research. What is the purpose of this medical research? It's so that doctors can discover methods, things, research laboratories that discover lasers, things, and all that. So, we found the laser, but this laser... It will be adapted, or the scanner, or everything else we use in medicine. Now it will be used by people who are on the ground treating people. That's the normal place for everyone, meaning that religious people, extremists, and all those people who are involved in research. Now, the whole goal of their research is to provide resources to doctors to treat people. And Doctors Without Borders, they are like the Vet Chouva, Doctors Without Borders, meaning they don't have... they are... they are... in a general way. OK, in that case, OK, that condemning someone means cutting yourself off from them, but does this concept of condemning cut off communication? Does it apply to everything, meaning the couple, the children? And the principle of condemning means that the person no longer listens to the condemned person. From the moment you condemn someone, it means you have cut them off from... It's over, the link is broken. You can do whatever you want, but now he can't hear how you want him to hear. Why now? Why all the danger? It's the conflict, the arguments between people, because it pushes people apart. The fact that now there are groups, things that separate, that become politicized, and so on, this creates people who are lost. It creates people who are lost because there are people who are only in the Torah for consistency. If they don't see consistency, they're not interested. They can't. They need to see consistency between people. People need to have friendship with each other, to respect each other, and so on, even if they have different ways of living the Torah. There are people who are more into prayer, people more into study, people more into the Saka, each one where they are, but they need to be together. There are People need to see this as a child, but he needs to see that his father and mother are Ehad. He sees that they are completely different, but they see that they are Ehad. He sees that they are Ehad, that they are always together, they are not against each other. Now, every time parents argue or things like that, it creates shocks in the child. It creates shocks because it means there are short circuits. When you check the electrical circuit, you'll see that there are places where the wires touch because there's a problem. It's very, very hard for the child to live with these things. The fight is for the protection of all soldiers, amen. For us, should we maintain a relationship with members of our family who are acting on behalf of the poor Palestinians? Listen to them. The relationship... there are... Relationships have different levels. The beginning is not to condemn, not to say these people are lost, that's all. They're lost, and why are they lost? Because the situation did n't happen for them, that's all. So they're lost. Now, in relationships, you have to be on the same level. If, on an emotional level, you can't handle it, if it upsets you and you can't stand it, then you can't stand it. That means that's not what you should be doing. But open-mindedness and positive judgment are essential, all the time. Yes, there are people who are difficult, even among racists, but Antony, with everyone, yes, you can do it non-stop, 24/7, no problem. Shalom Julien. Shalom, I saw you sent me a message, I didn't have time to read it. So now you claim to be a doctor, so go ahead, we'll take you to a hospital and go ahead, prove yourself, that's all. But the starting point, the starting point, the starting point is, it's, it's to accredit the world, that's all. You accredit the world, that's all. You say these people don't know, that's all. They don't know why, they do n't know because the cause hasn't arrived there yet, that's all. But they do n't know that already, so as not to cut off communication, it's not where it is. Until now, when someone had things like this, like that, well, there was always an image, we could play, there was an image that these people are respectable, they are respectable, they defend their land, defend their land. All the blah blah that he can have, it doesn't fit into a religious discussion, okay? On the side, there are people who live there, there are people who are there, they took it there, they can play, there you go. Today, after what happened, there are no more veils, the veils of kindness, the veils of everything have fallen. It's when a man looks at that It's difficult to find another way to tell him he doesn't know, it's a refusal, it's a refusal to acknowledge that we're all there, but it's a refusal to accept reality. There is a reality, but no, no, look, look at reality, reality doesn't mean anything. There are people, there are people who are... you take a crazy person, for example, you'll tell them, "But you have to realize what's happening," but they 're crazy. That doesn't mean anything to them. Reality is degrees of consciousness, that's all. But there are people who find themselves in situations that are huge awakenings, and it doesn't wake them up because they are so asleep that they can't... that is to say, the brainwashing they have is too strong, it's stronger than the shock that's happening. But on the other hand, SIP, for example, it's the... it's the medication for everyone. There's no one who It can withstand the pressure, it's greater than all shocks, all awakenings, everything. It's an awakening that comes from a place that is above all souls, above all creation. There is nothing in the world that doesn't adhere to it. Whatever there is in the world adheres to it too, because it's its root. So it can't say, "I'm not interested," or " That's just right." Now you have to know how to present it, that's all. But first of all, this starts with that. You have to start with that because if there's no friendship, there's nothing. We don't do anything. We ca n't begin. What are we going to talk about if there's no connection? What are we going to do? We're going to talk about the European countries coming together. What are we going to talk about? There has to be friendship for it to happen. To be able to begin to repair, so the first thing is to know that people are repairable, Ameen, bemounashlema, that people are repairable. You see someone who is completely upside down, completely off-kilter? You have to believe that they are repairable. Moreover, Rabbi says that everyone has a point of faith within them, even if they are in the most troubled, the most rotten areas in the world. They have a point of faith within them. Now, Rabbi says if this person touches that point of faith, they destroy it, they die immediately. So you don't have that, so that already gives you peace of mind. It means that everyone who is alive is repairable, they are repairable, because if they are truly beyond repair, they die immediately, they can no longer live. So there is no one alive who is not repairable, all these people you see who are there. In eastern Israel and the left, the thing, the far left, the far right, the extreme thing, all these people, they are fixable now. The challenge is on the doctor, not on the sick. The sick are there, go ahead, go ahead, take care of them, that's all. Take care of them already, and want to heal them already, want them to heal. Now pray for them, start praying for them. Do a pidion, you can do a pidion. You get up, you do a pidion, take a small amount, a small sum, you do a pidion for all the people who are far from EM. You do a pidion, you them, and that's how it works. A pidion, it works. How many have you delivered every night? You don't know, you'll see one day. For now, there isn't one. You're the counter, you don't see it, it's not running live, you see nothing, but it works, it tells you it works. So there you go, you get up at night, you light a candle for AB Benou, you do a pidion, there you go, you save people. Now you You're not a field man, not everyone's in the commandos, not everyone's in the Marines. There are people who are where they are, who are past the age, who aren't, they're not cut out for it, it's not their thing, that's all. Not everyone has to be there, in the field, but it's not like you're going to give up, or say I can't, there's no, I can't. You can do something for them, you dedicate a tikunaklali, that's it, every day you do your tikunaklali for yourself and you add a name, you say this is to bring together all the people who are far from you. You can do it and it works, so there you go, that's enough to repair, you're repairing, if you open your heart, of course, whether or not this repair is intended, put it there, it will, it will. I can know who depends on me, he is, he is looking for them He's going to look for it, I'm going to look for it, he's going to look for it, he's going to wake up all the HES, yeah, but it has to, it has to, it has to, it has to, the vodka, actually with the potatoes, but it has to be that if you eat potatoes you'll get drunk You don't understand, it has to happen, it has to be delivered. The oil fields are good, but it has to be extracted, it has to be refined, something has to be done. That is to say, there has to be a teacher with God, a teacher with the SAD (Surah Almighty), a teacher with Hashem (God), a teacher. That's the link, that's what will make the Torah go where it will go. People will be made to do it, it will say it, and so on. It will be, it will awaken people, but it has to be done in practice, in the conditions where this Torah is needed. This Torah, this Torah too, that's what's needed. In the person's mind, you understand, that they study to teach, even if they don't teach physically, but that it serves as a teaching, that it goes further, that it transcends the boundary of the place where they are. Studying, thank you Dan, amen, amen, amen. Rabou said to someone who had drifted away, Rabenous, he said to him, he said to him, why did you drift away from us, why did you leave? If you left because you are better than us, you should have stayed with us, you would have benefited us. And if you left because you fell, you should have stayed, we would have gotten back up. But anyway, you mustn't leave, you mustn't cut off communication, don't cut off, don't, don't, don't, we're not saying now to stay, that the example I'm giving you isn't, it's not even about going there, but stay, stay connected, stay connected, in your gaze, in your gaze, things like Rabou says that only by judging him positively will you make him do it. Tuva, in your gaze, things, don't condemn, don't cut, that's all. What good will it do you to cut? You'll feel better if you think that there will be fewer people to share the loot. You think that no one close who He answers me, saying, " But the group we are, whether it's the Jews in this case, but it could be something else, it could be a cell, anything. I don't recognize that my relationship with this group is stronger than my relationship with anyone outside of it. So, the principle of 'if you're better than us, take advantage of us,' or 'if you're worse, take advantage of us,' does n't work with this argument because the person will say, 'Well, I'm letting others benefit, you're letting others benefit, what are you doing? If I'm better than you, then okay, but even if I leave the group, it's to let others benefit because you're not more important in my eyes than others.' Well, it's a shame that the group they belong to, the person can deny the fact that they're part of it. That's fine, that's it, they can deny that, there's no problem. It's the famous problem in the..." In Pessard, he says, "You exclude yours when the person excludes, that's what you said earlier, it's when you condemn, you cut off." What did he say over there? He said, "AK, huh?" When is he going to wake up? That one's AK, it's going to hit hard. But, but Kitour, you have to know that when you advance more in "ma" than in "Bina," that is to say, the more, that's what gives the judgment on others because if someone always has knowledge that is balanced with their commitment, that is to say, they live a knowledge that is in their, in their degree, they will never have this exclusive judgment. This exclusive judgment is that when the person knows too much, so how does it happen that they know too much? At some point, they go from reality to the virtual, you understand, to virtual logical knowledge, and that becomes a bomb. That is to say, after, they scan the world, they start scanning because they have lost contact with reality. Say, " But you know that..." He's a human being, you know he's a family man, you know he's someone who's searching, you know he's someone who's searching. Come on, you'll see, look how many people don't observe Shabbat and everything, and the first thing they did when they felt threatened was to make their way to Israel. And they showed someone there, they came, there were surveillance cameras, there was this guy, a green door, he tries to break it with his, with his, his machine gun, his thing, he can't break it, and because he's like Siio, he hit the door so hard that then he shoots with his thing, the gun doesn't work anymore, he broke, he broke the gun on the door, you understand? And the people were inside and they were making their way to Israel. Now you see people, they don't have kippahs, they have nothing at all, but they're making their way to Israel. He says, " Friends, prepare yourselves, make way to Israel." There we go, we're going, and he says, "Thank you, who saved us, Israel." And you see several who come, then two who come, and the same... Something happens, don't open the green door, a green door at a gas station, a green door, so you see, when you see that, the first thing you have to tell yourself is, there's no, you don't have the right to despair about anyone, you don't have the right to condemn anyone, no one is condemned as long as someone is alive, they are not condemnable, you don't have the right to condemn them, even a physically ill person, as long as they are there, they are still breathing, you don't have the right, that's why euthanasia is forbidden in the Torah, you don't have the right, you don't have the right because euthanasia is murder, there's even someone who filed a complaint, I don't know what, who was sick, he caught the disease and he found out that a file had already been opened for him for euthanasia in Switzerland or something like that, what did that do to me, it's me, I didn't, they had already prepared it The execution, the guy, it's time, he wants to try to heal himself and all that, no, they already prepared him in Switzerland for ethanasia, it's forbidden, there isn't any, and then you say yes, but he's suffering, he's suffering, it's not even a billionth of what he's waiting for in the grave, so leave him, let God take care of people, don't condemn him, there's no one, it's not good, of course, it's not from, it's from an idiot who knows, he doesn't know anything at all, he doesn't know anything, he doesn't know how it works, look at the story he had in America, of those who, the one they unplugged, when if he had left him a few more days he would have, he would have returned to the grave, they unplugged him even though, it's true that he was suffering, but God, He made him suffer a little compared to, as we say, Rabbi who is God, because if I If I were to do the real accounting with you, you'd see that the debt is much greater. So the first thing is, that's it, open up, flatten the ground, level things out. Everything, every living being, is repairable. You start from this principle. You don't condemn anyone, especially a Balshuva. It's very dangerous for us because we come from there. What they do, we did, so we can't. It's certain that we condemn ourselves. That is to say, from now on, you want to be more royalist than the king. You come from there and you start acting like a snob. You snub people because they are far away. But you're crazy, you're dangerous. Be careful, be careful. But in Israel, it's the same. We accepted you here. You think that now you are someone who represents what the land of Israel is? So shut up so you don't get noticed, because like everyone else, you're doing that. It's the same for you, you're not the same either, as Rabin Nathan said, you're not the same either, and neither are they, but you have positive points, they have positive points too, they live near the border, they risk their lives, they're always in fear, for themselves, for their children, and so on. Everyone has their positive point, let them live. Why do you have to condemn these people for living on the border like that? I don't even understand it. What strength do they have? When he said yes, it's over, I'm leaving here, it's too much, then he bursts out laughing, he says no, I'll live here, my children will live here, and so on. Good afternoon, friends. I have an appointment, I have to leave quickly. Good afternoon, thank you for everything, and we continue, friends. In advance. Rinahan by Araba. Seeing you from afar, even without sound, already gives us a great lesson in strengthening and devotion. Pretending even when everything is going wrong. hope until we hurt where the merchandise will return to us for these dogs filled with joy, simplicity and devotion spread without ever