Bo - Pharaoh vs Moshe: Who Will Leave Mitzrayim

2:48 I want to share with you a var tonight from the Baal Ya'chadus. I saw this. From a chaver of mine who quoted from the Radomsker And I also saw it b'shem the Racham Shtrikel. There's plenty of balechassidus that speak this idea out, but it's a very important idea for us. Paro's question is as follows: Me is the gematria of fifty. You're going to shvus. You're going to receive the Torah. You're going to be at the Nun Shari Bino, you're going to be at the 50th level of understanding. On Sviras Aimer, we count 49 levels, and we reach the 49th level, the 50th level. Our Kadosh Baruch Hu comes and gives us the 50th level of understanding, which is the Torah Doisha. So Paro is asking Miva mi'aholchem? Who are you to go be makabel the Torah? You are no different than us. You, you think you're you think you're Jews But you've been assimilated with us in Mitzrayim for hundreds of years.

4:01 Halalu of the avodu zara, halalu of the avodu zara. You think you're better than us? You're the same bale avodu zara that we are. And in fact, when Klal Yisrael went to the Yamsuf The Medrash tells us that Yamsuf initially refused to split. The Yamsuf had made a deal with Hakadosh Baruch Hu at the very beginning of time. The waters said, 'We'll split for Klal Yisrael when it's time to leave Mitzrayim.' And when the Jews showed up on the banks of the Yam, the Yam refused to split because the Yam said, 'The neshamas that you showed me in the beginning of creation are not the same neshamas that I'm seeing today.' These people are idolatrous. So Paro is asking, according to the Baal Chasidus, a very deep and, frankly, a very vulnerable question for us: Who are you to be makabel the Torah? You're no better than any of us. You have the same tayvas that we do. You're doing the same things that we do. For all intents and purposes, you're a bunch of Mitzraim.

5:09 And who amongst us can say that we haven't had the same thoughts inside of ourselves? Who amongst us can say that we haven't had a thought in our mind that comes up, Who am I to daven ta'kadosh baruch hu? Who am I to come close to Hashem? Who am I to learn Hashem's Torah? I know who I am. I know what I did last night. I know what I did last week. I know what I did in high school. Rabbi, you think you know me? You don't know me. You don't know what goes on in my head. You don't know the things that I'm deeply ashamed of. Who am I to come? This is the paro that lives inside of us. Every one of us has a paro that lives inside of us, and that paro is saying, "Miva mi'ahochim." Who are you to go serve the Eibister? Who are you to wake up in the morning and daven? Who are you to wake up and say, 'May the ani lefanecha melechay v'kayim shachazarti b'neshmatzi b'chem le raba emunasecha?' Who am I to say that Hashem has great faith in me, raba emunasecha? Hashem has great faith in me. If Hashem has great faith in me, that means that Hashem is not paying attention.

6:07 Who am I to come close to Hakadosh Baruch Hu? And I saw a beautiful diac from the schaver that brought down from the Radomsker. He said very beautifully, 'Miva mi'aholchem.' Why does it say it twice? Because we were kima on the fiftieth level of tuma. So it's not just that we have to get to the fiftieth level of bina. We have to go up fifty levels just to get to ground zero, and then we have to climb fifty levels after that. Miva mi'aholchem. Paro isayin. You're a hundred steps away from Kabbalah Satora. Any moment, and you're going to fall into the complete darkness of Mitzrayim. You think you're shyek to Kabbalah Satora? You think you're shyek to being a big Jew? You're going to stand there at the precipice of the mountain, and you're going to confront Hakadosh Baruch Hu bechvaydei v'atzmo. You're lying to yourself.

6:57 This is Paro's kasha. It's a kasha that every one of us had inside of ourselves. So listen to Moshe Rabbeinu's answer. Says the Radomsker. Again, we're going to develop it beyond what the Radomsker says, but listen to what the Radomsker says. This Radomsker, it was worth traveling six thousand miles and spending five months in Eretz Yisrael just to hear this word. The Gemara in Sukkot says as follows: Toner Abana The Rabbis taught. Yesh mehen omerim, there are those that say Ashrei. This is talking about the dancing by the Simchas Beis Hashoeva on Sukkot. Yeshmei hen oimrim. There are those that say, "Ashrei yaldusenu shelo baysha eziknu senu." Praiseworthy are those who are frum when they're young, so that they won't be embarrassed when they're old. They'll be able to say, 'I led a good life my entire life.' Who are these people? Eluchasidim vaanchemaisa. These are pious people. These are men of great action.

7:57 Others would dance and they would say as follows: Ashre ziknu seinu Praiseworthy are the elderly. Shekip rees yaldo seinu Because they did kapara, they did tshuva, they were forgiven for that which they did in their youth. Elu balei tshuva. These are the balei tshuva. Elu veelu imrim, and both of them say: Ashre mishalay chato umishchato yashav yimchala. Praiseworthy is the one who hasn't sinned. And he who has sinned should do tshuva, and he will be forgiven. Listen to the words of the Gemara. The words of the Gemara are exceptionally powerful. There are two types of people. There's people that were from their entire lives. From their entire lives means you know that girl. She never made a mistake. She was good. I'm talking about. She did everything she was supposed to do her entire life. She's a quote unquote good girl. She's a good girl. She did it all right.

8:52 She went. She always got good grades. She was always the teacher's favorite. Her mother came to PTA. It was never a problem. I'm talking about that type of girl. She gets older, and she has the schuz of saying. I did it well. I did it well. I played by the rules and did it well. I'm a chassid. I'm she maysa. I'm a pious person. That's a beautiful thing. To be able to arrive at a point in your life with a feeling of I did it right. Most of us cannot. I imagine I certainly can't. Most of us cannot identify with such a person. But there are people like that. There are people that do it right their entire lives. But then the Gemara says there's another type of person A person who, when they get older, makes a decision. Right now in this moment I'm changing.

9:44 And I'm able to look back on my days when I was young. I'm able to look back on those high school days. I'm able to look back on those elementary school days. I'm able to look back on those camp days. I'm able to look back at those early months when I was here in Eretz Yisrael. And I'm able to say I did tshuva. Hakadosh Baruch Hu forgave me for that. I'm not that person anymore. There are people that can dance to Hakadosh Baruch Hu because they're innocent. It's the most beautiful gift that we can give somebody. Some people are good their entire lives. That's an amazing thing. Some people get older, even if they just did tshuva. They did tshuva a week ago. If you did tshuva, you're a new person. There's a feeling of innocence. This is what the Gemara says. Listen now to how the Radomsker understands Moshe Rabbeinu's teretz. Unbelievable teretz from the Radomsker. Listen to this. Vayomer Moshe. Moshe responds to Paro. Paro, you're saying Miva Mi'ahochim. Who are you to be makabel the Torah? Who are you to reach the Nun Shari Bino? You're the same B'alei Avodah Zara that we are. Moshe Abinu says B'nei Arenu u'Vezakenu.

10:50 With our young and with our old. Those people that were from their entire lives, they were young and they were from. Those people are coming with us to serve Hashem. And who else is coming with us? Also the Zakenim Also the B'alei Teshuva, also the people that turned around at some point. Everyone is coming with us. Every single moment, a Jew has a choice to say, "I could be makabel the Torah because I could turn my life around in this moment." Every single moment, a person has that choice. You wake up in the morning. There's a paro inside of you that says, 'Go back to sleep.' Hashem does not want your tefilas. That's a paro voice. The Moshe Rabbeinu responds to that voice is. I and only I am shy to be mekabel the Torah at every single moment because Moshe Rabbeinu says with the young and with the old, with the chassidim and the anshe mase and also the baltshuva, everybody is coming. You are looking at a Jew, Moshe Rabbeinu says to Paro, and you are saying you are an avaryon You are a balei avayd zara.

11:50 Moshe Rabbeinu responds chas v'shalom to speak that way about a Jew. You have no idea who a Jew is. You have no idea who a Jew is. Every single Jew is shyach to be mekabel the Torah at every single moment. And I'll tell you an amazing story that goes along with this. I'm going to leave out some of the last. I'm going to leave out the last name. I'll keep the first names are true. I'm going to leave out the last names. No reason to say the last names. Many Many years ago, my mother Who is a tremendous person who's a balas tshuva herself. My mother has an insatiable desire to learn Torah and to spread Hashem's teachings. She's an incredible person. She never got a formal yeshiva education. So she's made up for it over the last 40 plus years of her life. She's an insatiable learner.

12:43 And my mother always has a feeling I could be doing more for Klal Yisrael. So my mother called up an organization called Partners in Torah. Have you ever heard of Partners in Torah? Partners in Torah is an organization that sets people up to learn b'chavrusa. People who are more observant, less observant, they all learn together. And there was a woman whose name was Marnie. Marnie lived on Long Island. My parents lived in Lawrence, and Marnie and my mother would learn b'chavrusa. Marnie was married to an Italian gentile. She herself was Jewish. And Marnie had a son whose name was Tyler. Tyler with an Italian last name. We'll call him Tyler Soprano. Tyler with an Italian last name. As a Jew, born to a Jewish mother. And my mother starts learning with Marnie And they get close. They become friends. And Marnie starts coming over on Thursday nights for learning and challah bake. After they had been learning on the phone for some nights for some time, they started coming for learning and challah bakes. And so I got to meet Marnie over the years.

13:56 And Marnie has a son whose name is Tyler, who knows very little about his Yiddishkeit. And she decides she wants to send Tyler to a Jewish camp. Tyler doesn't have a yeshiva education, but at least you should go to a Jewish camp. You should know other Jewish kids. And Tyler comes to Simcha DeCamp. Those of you who know Simcha DeCamp from the Five Towns, Tyler. A kid from a non-observant family comes to Simcha Day Camp. And a couple years later, my mother and Marnie have been learning for years at this point. Marnie tells my mother she's expecting, and it's good news—it's a boy. And my mother says, "That's wonderful." Who's doing the bris? Marnie says to my mother, "What's a bris?" And my mother realizes that she has to teach Marnie about A Jewish boy is obligated to have a bris, and obviously it means that Tyler hasn't had a bris either.

14:58 And over the next couple of months, my mother is working on Marnie and she's trying to explain to her the importance of coming into the bris of Avram Avinu and what it means. And she's going home to her husband Joe, who's a good guy, and she's trying to explain to him what it means. And Joe is absolutely refusing back and forth, and finally Joe agrees that he's willing to give the child a bris. So my mother says, 'What do we need to do?' Joe is only willing to have the bris if the bris is done by a doctor. So my mother calls up Doctor Hilt and Lightman, who's a doctor in Farakway And she says, "Doctor Lightman, he's a good friend of the family. Doctor Lightman, will you perform the bris?" Doctor Lightman says to my mother, "Listen, it's not a good idea for me to do it. I could do it, but the ma'alem, this is their area of expertise. This is what they do all the time."

15:48 So you should find a good mil. You should convince Joe to have a good mil. You could do it in a hospital. A doctor there could do it, but the mil should do it, back and forth. Finally, Joe agrees. The baby will have a bris mila. It will be done by a mil. Who's going to be the mil? Rabbi Pesach Kron. Has to be Rabbi Kron because it's a good story. So you need to make sure it's Rabbi Kron. And then my mother starts to go to work. Tyler hasn't had a bris. Tyler's already not a little boy. I think he was ten years old at the time, eleven years old at the time. So back and forth, and finally Joe agrees that on the day, the eighth day, this new baby is born, Tyler will also have a bris. Rabbi Kron is going to do a double bris that day. Rabbi Kron comes, baby is born.

16:36 Eight days later Rabbi Kron is in the room And there's no other Jewish men in the room. And Rabbi Krohn. The halacha is that you have to give the older child the bris first because he's been waiting longer. So Rabbi Krohn does Tyler's bris Then he does the little brother's bris, and Tyler was the sandik by his little brother's bris. Which is a story for a different time. Sandik is the one that holds the baby. When it came time to name Tyler, Rabbi Krohn asked Tyler, "What do you want your name to be?" So he said, "I want my name to be Yaakov Moshe." Why Yaakov Moshe? Yaakov, I believe, was after his grandfather on his mother's side And Moshe Because in Simcha Day Camp, I learned from my Rebbe that every single Jew is shyach to Kabbalas Ataira like Moshe Rabbeinu. And now that I'm coming into the birth of Avram Avinu, I want my name to be Moshe.

17:45 Unbelievable story Unbelievable story. Rabbi Kron made Tyler promise that he would be invited to his bar mitzvah. Years went by. It was time for Tyler's bar mitzvah, and obviously he forgot to invite Rabbi Kron. And as Tyler is walking into his bar mitzvah in the chabad in his place in Long Island, Rabbi Kron is walking out. Because he had a bris there just then, at that point. So Hakadosh Baruch Hu worked it out that Rabbi Krohn could be at the bar mitzvah just like he was at the bris, even though the invitation was forgotten. But girls, what a powerful story! That there was a boy walking around whose name was Tyler. Who had a gayish father Who came to Simcha Day Camp because his mother was learning with my mother. And what was the lesson he took away? It was the lesson that we're learning right now: that Halavai, we should have as much emuna as ten-year-old Yaakov Moshe.

18:36 That every single Jew at every single moment could be makabul the Torah And we're sitting here with this negative parodikah voice inside of us. Who am I to be makabel the Torah? I'm on the hundredth level. I'm fifty down. Forget I'm at ground zero. I'm fifty down, Rebbe. Don't you know where I was this past week? Don't you know where I was two weeks ago? Don't you know that I've done the thing that I promised myself I would never do? Don't you remember that I crossed that line? Don't you remember how much shame I'm in? Because I don't want to tell anyone because I'm afraid of what will be in shaduchim. So I don't even want to talk about it with my teachers because maybe at one time get back to me. Who am I to be makabel the Torah? And Yaakov Moshe knows much better than any of us. As a ten-year-old, he had the innocence and the honesty to say, as Moshe Rabbeinu said, "Bineurenu," those of us who have kept ourselves strong the entire time, "Uvizeknenu," and those elderly people—elderly means you and I—elderly people who at some point had to turn their life around and say, "I'm no longer that person," and Hakadosh Baruch Hu forgave me.

19:33 All of us together are shyach to Kabbalah Satora. That's step number one. But Moshe Rabbeinu continues, "We're not done." Ma'ish Rabenu continues and he says, not only our young and not only our old, but our sons and our daughters. And I want to explain to you what that means. Al pichasidus Sons and daughters are children of the intellect. I'll explain what I mean. There's something called chachma bina and das. You girls have heard of the ten sferos. There's something called chachma bina and das. Chachma is a father and bina is a mother. And parents give birth to children. The intellect in Chassidus gives birth to our emotions. It's not a simple thing to have an emotion. It's not a simple thing at all to have an emotion. An emotion, a real emotion, a true emotion, takes time and effort and consciousness. You want to know why our emotions are so all over the place, are so fleeting? Sometimes we're into it, sometimes we're not into it. It's because those emotions are not born of the intellect.

20:40 Real inspiration should not be confused with excitement. A tish is exciting. A fabrigen is exciting. When you learn something and it changes the way you think about something, that's inspiration. That's not excitement. People say inspiration never lasts. They're wrong. Excitement doesn't last. Inspiration lasts forever. There's no such thing as losing your inspiration. Every one of us has moments where we're deeply inspired because something was said to us and it changed the way we saw the world. You know what I mean? You ever have that? That's real inspiration, and once you see it, you can't unsee it. When you have real inspiration, meaning you change the way you think, chokma and bina, the result is the seven emotions. The seven emotions: Chesed, Gvura, Tiferes, Netzach, Hod, Yesod, and Malchus. Those are born of the intellect, and really those seven are divided up into six and one.

21:37 Chesed, Gvura, Tiferes, Netzach, Hod, and Yesod on one side, and Malchus on the other. And the Ben, the son, refers to the six, and the daughter, Malchus, is the bass. So listen carefully to what Moshe Rabbeinu is saying. Paro, you think that we can't leave Mitzrayim because we're on the 50th level of tuma, or we're right there and we're not shyach to kabbalas atayra? Not only is every single Jew shyach to kabbalas atayra. I'm going to tell you something else. A Jew is capable in any given moment Not only of detaching ourselves from Mitzrayim, but of building ourselves up to the degree that every single facet of our being. From Chokhmah Bina Das comes sons and daughters, Chesed, Gevura, Teferes, Netzach, Hod, Yesod, and Malchus. Our sons and daughters will come with us. Meaning, you look at us on the outside and you say, 'Look at that yid! Look at that kid! Look at him worshiping Avaydazara.'

22:40 That's the way you look at them, Paro. That's what Meisharimenu is saying. You look at us and you see their Avaydazara, and you say, 'How could that kid change? You don't understand how corrupt this kid is.' That's what Paro says. Moshe Rabbeinu says, 'I'm going to tell you something else about Yehud. Not only is he capable of leaving Mitzrayim and detaching himself from the way that he's behaving right now, but his behavior has the capacity to be sterling. His behavior has the capacity to be godly.' And what you see is not only incorrect. This is a different species completely. You're looking at him and saying he's an Egyptian. I'm telling you, this is something that's so kadosh you can't possibly imagine. And I want you girls to listen carefully. If you could hear this, you see a kid And there's a judgmentalism that exists in our community. Baruch Hashem, the youth are changing everything. It's a beautiful thing. But there's a judgmentalism that changes in our that happens in our community. We look at a kid and we tichem up. You ever see that?

23:44 She's this girl. You put her in a box. Everything is about a box. Everything. This type of girl goes to this seminary. This type of girl goes to this seminary, and we make these letters OTD. This girl's off the derech. She needs to do this in her life. And we say things. Terrible things come out of our mouth. We say, "I don't know how a girl like that is able to come back from what she's done." You ever hear people say that? It's words spoken quietly. We don't polite people don't say them out loud, but they're spoken words. Like after she did that, how will she ever be able to get a shiduch? If she did that, how could she ever become a good mother? How could she become a person who's really serving Hakadosh Baruch Hu? And it's terrible when these things are said because so often they're said in the ears of people who don't know. When they say it, they don't know it. They don't mean it.

24:36 But when they say it in the ears of girls, they hear and they go, 'It's me. It's me. She's talking about.' Because enuchanami, maybe I'm not on that level at that scale as that person, but in my own way, I'm in my own scale. Can I ever recover? I snuck that thing. I did that thing that I didn't tell my parents. That I didn't tell my teachers. Is it possible for me to recover? Mivah mi aholchim. I'm also a non-shari bina. So ain't a chenami. Everyone's shyach to kabbalas atayra. But can I really change? Is it possible for me to be able to walk out of this and be an anderimensch to be a completely different person? Is that possible? Says Moshe Rabbeinu. A hundred percent. We're taking our sons. We're taking our daughters. We're taking them back. They no longer belong to you. That kid who was infected, who was impacted by your gaiyish amitzri environment.

25:28 Who lo, Alain? Who brought those terrible things inside of themselves? Don't give up on those children, my Shabbenu is saying tomorrow. You're looking at those kids and you're defining them by their actions. I'm telling you, this kid is gold. This kid is unbelievable. There's a diamond inside of there. It may be covered in a little bit of dirt, but that's not garbage. That's a diamond. Our biggest avoda today is not like people say, you got to think positively. It's not thinking positively. It's thinking truthfully. These kids, the ones that you see struggling, the ones that are having such a hard time, you're looking at the Mitzri, you're not looking at the Jew. You're looking at the outside. You're saying halalu of the avodzar of a halalu of the avodzar. Mivam yaholchem. And girls, we're saying it about ourselves. There's a voice inside of us that's killing us. It's a murderous voice. This voice is a destructive enemy of our people. It says you can't change. Maybe you could change on the outside. You'll come back from seminary. You'll daven. You'll do the whole. You'll do this move.

26:29 You'll stand in a corner in the morning and you'll plant the sitter and you'll hold on to your elbow and you'll shackle like you're having a seizure and you'll stand by the mechitzah in camp house so that every boy could see that you've changed and you'll go through a whole thing. Don't worry, the boys standing by the mechitzah are doing the same thing. Just without the elbow. If only I could come out of Eretz Yisrael and then I could be like this when I'm davening, But deep inside of me, I know who I really am. Deep inside of me, I know that I'm still that disgusting person that I was. And I don't really believe that it's possible for me to change. It's like an addict. An addict says, maybe I could get sober, but I don't know if I'll ever really change. I don't know if I could ever really be a deeply spiritual person.

27:16 The Yitzhakara is not just to change the outside. The outside is. Say that the outside is the outside But for a yid to know, I could take my ben, I could take my bas, I could take my teferes, my netsach, my hoyd, yosoyd, malch, the whole thing. They're coming with me. I'm not an Egyptian. We're teaching ourselves up as Egyptians. Mivam yaholchem. It's not just I could be mekabel the Torah. I could be a yid. You know that's not a small thing to say. To be a Jew is not just like a status. It's also a beginning point that every single one of us has a neshama that's unbelievable. Of course, it's that, but it's so much more. You could be a person who's deeply attached to your own dignity. Do you know that that's not obvious? Not everyone is deeply connected to their own dignity. Not everybody knows inside of them fundamentally. Not only I'm good, I'm godly.

28:09 There are people walking around their whole lives. They're walking around going, but I'm a shagitz that behaves well. Chas v'shalom to say such a thing. You have all the middos of a Jew inside of you, and they're there. Meir Shabbeinu says we're taking them out of Mitzrayim. You can't hold on to them. They don't belong to you. They're not yours. They're ours. Step two of leaving Mitzrayim is not only knowing that you can, and not only knowing that every single Jewish shaykh to Kabbalah satira, it's you are not an Egyptian. It's not who you are. You're a Jew. There's something different about you. There's something special about you. There's something to be coveted. And last but not least And this is a very deep Torah from the Alter Rebbe. The Alter Rebbe in Parshas Vayikro speaks this out. We're taking our sheep. We're taking our cattle.

29:05 Listen what the Alter Rebbe explains: sheep and cattle mean. Every single Jew has what's called a nefesh habahamis and a nefesh l'okis. Have you heard of these terms before? Some of you are taking Tanya from Mrs. Berg. Good morning, 9:25 a.m. It's lucky I'm waking up. If you heard them from Mrs. Berg, then it must be true. The Alter Rebbe says that there's such a thing as a nefesh habahamis and a nefesh l'okis. But there's two types of animal souls. The animal soul is the soul that animates your body. That's the soul that's physical. It's the soul that wants to survive. Then there's a godly soul. The godly soul is that which is transcendent. It yearns for more. It yearns for deep connection. But there's two aspects of the nefesh abahamis. There's the sheep and there's the ox. We'll talk about the sheep first. There's a certain type of nefesh abahamis. The word is docile.

30:09 A sheep is a very docile creature. A sheep is basically like a sheep. It just goes wherever you want it to. It's very—how should we say this nicely? It's—it's timid. It has no confidence. It has no strength of its own. It's like a sheep. They say a sheep to the slaughter. If you're taking a sheep to die, it just goes. We know already from the first siman and sif in Shulchan Aruch A Jew has to be prepared to not be embarrassed, to be courageous, and to stand against the entire world and say, 'There's a Rebbei Nisholim, and I serve him.' And there are going to be times—there's going to be times in life where people will ridicule you for your observance of your Yiddishkeit. On social media, as I'm sure you don't know On social media, there has been over the last three months a tremendous surge in anti-Semitism, and there was a thread that was posted on one of these social media sites of all the insane things that Orthodox Jews do.

31:23 And how Orthodox Judaism the whole thing is just a fake And there were so many rias to this. One of the rias they brought was: Did you know? Did you ever look up? When you're walking in your neighborhoods and notice that there's a fishing wire that goes around the neighborhood, because really, really Jews are not allowed to carry on Shabbos. But they made up this nonsensical thing that if you put fishing wire around the neighborhood, that's not called a public domain anymore. Now it's a private domain, and you could carry. Look how ridiculous the Jews are! Look how ridiculous the Jews are! And this thread was vile, disgusting, despicable, anti-Semitic. And when I read it I'm going with you. There was a part of me that was embarrassed. There was a part of me. There was a certain nefesh bahamis inside of me that was like, "It's uncomfortable."

32:17 " There's a pride that I was lacking, a certain, a certain, in a healthy way, a certain gaiva, a certain capacity to say to the world,"Who cares what you think of me?" Why do we care what the world thinks of us today? Why do we care what these lunatic, psychotic people in Hollywood that sign some sort of star that nobody cares about, because they're able to say the lines that somebody else wrote and wear a costume that somebody else made on a set that somebody else designed, and they're able to say the thing that somebody else said and then receive the award and everybody gives them an accolade and then they go, "We stand for ceasefire now against Gaza," and it can make us feel uncomfortable. Why do we care? Because there's a sheep inside of our nefesh of Ahavas, it's docile, it's timid, and it's lacking courage to stand up and say, "I'm a yid, and I'm proud."

33:05 That's one type of nefesh of Ahavas. And then there's another type of nefesh of Ahavas. It's called an ox. And the ox is moody. And the ox is temperamental, and it's like literally a bull in a china shop. You ever meet people that have their nefesh of Ahavas running wild all over them? You ever meet people that they're not in control of their anger, that they're raging all over people? To put it in psychological terms, they're speaking from their parts, not for their parts. You ever meet people like this? That anywhere they go, they're just so deeply uncomfortable to be around, and they're the least aware people of it. This is called the axe of the nefesh abahamis, the jealousy, the rage, the anger. You see it sometimes. You see a person driving on the street and somebody cuts them off. Look at the face of a person that gets cut off.

33:56 Look at their face. In that moment, they go into pure nefesh abahamis mode and they start honking their horn and going crazy and beating their steering wheel and they give the one finger salute. In America, you only get one finger. In Eretz Yisrael, you get all five. It's also a type of nefesh abahamis. And we think to ourselves Who's going to come to Chag Hashem L'Anu? Who's going to come to Shavuos to be mekabel the Torah? It's going to be my nefesh Elokim. It's going to be my godly soul. That's who receives the Torah. My animal has to be left behind. So I'm going to share with you the Medrash and Parshas Nasso. I hope you know this Medrash by now this year. If you don't know it, you have to learn it. Every girl has to walk out of Torah Devora knowing this Medrash.

34:46 Nisaveh Hakadosh Baruch Hu lios lo yisbarach dira b'tachtainim. Why does Hakadosh Baruch Hu create the world? Because He desires to have a dwelling place in the world down below. Our godly soul is our point of connection to Hashem, but the relationship takes place not within our godly soul, but within our nefesh abrahamis. If you want to be in a relationship with someone, you have to invite them in to even the lowest parts of your person. Can you please repeat that? Nisaveh Hakadosh Baruch Hu has a desire. Nitzaveh, Hakadosh Baruch Hu Leo Slo Yizbarach, to have for himself, Blessed be He, Dirah B'Tachtainim, a dwelling place in the world down below. Our godly soul. Our godly soul is our elevated part. Hakadosh Baruch Hu desires to be in the world down below. He doesn't just desire to have our godly soul; he wants our animal. It's a very simple way of thinking of it. Imagine you're dating a guy, and all he does is show you his best side.

35:45 And somehow you're like, why are we not connecting? You know why you're not connecting? Because he hasn't been vulnerable with you. Because you haven't met his shadow parts, because he's not willing to tell you the things that he does that he's not so proud of. And because of that, you can't create a space to be compassionate and kind and understanding, and you feel distant from him. It makes sense. In every single relationship, there's a moment where somebody opens up to the other person, and that's where the connection begins. Because they say, "I want to share with you some of the more difficult parts of my life." You can't come to Kabbalah Sattira. Paro says, 'You're going to come to Kabbalah Sattira. Look at your animal. Your Balyavayda Zara. Look at your animal. We enslaved you. You're a bunch of sheep. Look at you. You act like us. You're raging all over the place. You're a bunch of angry monsters. You're just like an Egyptian. Your godly soul can be Mekabelatira, but your animal can't be Mekabelatira. You're gonna take with you your animal soul. What does Meishavenu say specifically with our animal soul? We're gonna be makabel the Torah.'

36:49 Every single mitzvah, without any exceptions, every single mitzvah from Talmud Torah that happens in your mind to the dibur, the tefillah that comes from your speech to the chesed to the tzedaka that you give, every single mitzvah takes place here in the physical world with your mind, with your speech, with your action. Maya Abenhu says we're not being mekabel the Torah with our godly soul. We're being mekabel the Torah with our animal. And I'm going to tell you something, says Maya Abenhu. By the time we get to Kabbalah Satora, you're going to be seeing fierce Fierce people, people that know how to stand up for themselves, people that have real courage, and people that are in control of themselves. They're really godly. And again This is the most important thing we could teach ourselves. We could change our behavior, and we could even change our essence. But there's a basic question at the heart of every single thing we're doing: Am I just an intelligent and well-behaved animal?

37:46 At the end of this year, do you want to just be an intelligent and well-behaved animal? Is that the goal of Judaism? So this animal in the zoo is a very well-trained monkey. You ever see those shows that they have in the zoo? You ever go to Sea World? It's a very well-trained whale. It's a very well-trained dolphin. A girl could come to seminary for the year, and she could become a very well-trained seminary girl. And she could do all the right things, and she could have the perfect length of her skirt. I can never keep track exactly what that length is. It changes from every three years. This Snehis now. This Snehis. She could have the perfect length hair, and she could wear it exactly in the right way, and she could wear exactly the right clothes, and she could have everything from now on. Leaving Toma and Devorah. Look at it. It's the most intelligent animal. It's the most well-behaved animal. You could be a bunch of dolphins. You could show up on a shit of thing.

38:38 That's what's going on today. It's the most intelligent animals, and the quote-unquote best girls are the ones that are the most well-behaved animals. He does bless her, by the way. This is distorted. This is not yiddishkeit. Yiddishkeit is not just to be a better animal. Yiddishkeit is to transition from being a human being to a godly creature. To be a godly creature doesn't just mean to be a well-behaved animal. It means I'm fundamentally something else. I'm no longer having my sheep and my ox in charge of my life. It takes courage to show up to life. It takes a tremendous amount of courage to show up to life. And it takes a tremendous amount to be able to control that temperamental animal that lives inside of us. And Meir Shabenu says, 'You'll see, Paro, you'll see when they come to Kabbalah Shtayra, they're not going to be. We're taking all of it with us. The sheep, the oxen, it's all going to be part of our service to Hashem. Nothing is going to be left behind.' This is the conversation between Meir Shabenu and Paro.

39:45 And it's happening in these parshios. There's a challenge that's an opportunity for us right now as we're all sitting on our own mitzrayim. And there's a voice inside of us that says miva halchim. We have three responses. Number one, any Jew can be makabel the Torah at any point. That voice that says you're not shyah to learning Torah, it's wrong. It's yitzahara. It's aparo. It has no business in our life. Then you say fine, b'seder I can be makabel the Torah, but can I really be a yid? I'm a Mitzri. Can I really be a Yid? The answer is yes. We're taking our Ben and our Bas. We're taking our sons and our daughters. All Zion Midos. A complete transformation. How deep is that transformation? It even goes to our sheep and our cattle. Girls have a wonderful Shabbos.