🔥 🔥🔥 Elul Fabrengen With Chaim Ghoori and Rav Burg 🔥 🔥 🔥

3:26 You can hear me in the back. O my Lord, tonight, my Lord, tonight. Jehovah, oh yes, banach Hashem, amavakish. Banach Hashem, amavakish.

5:06 Oh Seek inside, and all you find is light that's shining bright from the one above. Seek inside and all you find is the shining bright from the one above. I crave you with all my heart. I crave you with all my heart. I crave you with all my heart. Oh.

6:30 Evez bonakhosham, Aval makish. Evez bonakhosham, Mabaret. Thank you. We're gonna tune the guitar now, which is a good idea to do before you sing a whole song. And I like how quiet it is here. It feels like I'm meditating. You call the guys. It feels like no one's here. Redberg, are you gonna come next to me or are you gonna sit over there?

8:02 Cause I do feel a little awkward. If we were next to each other in the fire, we gotta be next to each other in the thing also. I don't have a cool chair. Can we get him a cool chair? Just for a little bit of the social awkwardness. I feel like I can speak now because you're here. You give me the power to speak. Is it called "Sing My Song Back to Me"? And it's this idea that I heard Y Jacobson once say that love is singing someone's song back to them. And wow. And I feel like sometimes Shema Yisrael and Baruch Shem is us singing, back and forth, each other's song. Shema Yisrael, Shema Kenas Hashem Akad And then Baruch Shem Kavod Malchus Haolam La'ad is like the song that Hashem sings back to us. Now I can speak to you as well. It's not like I can sing to you the whole time.

9:35 I feel like they're just watching us. At least not just watching me now. Chaim and I are on a date, and you're all getting to watch. It's very vulnerable. Sing my song, baby. Back to me, because I don't know who I am. I've been lost for way too long, so sing me all the way home. Sing my song back to me, because I don't know who I am. I've been lost for way too long. So sing me all the way home. Home. Sing me all the way.

11:00 Holding me all the way home. Sing my song back to me, because I don't know who I am. I'm lost away. So sing me all the way home. Sing me all the way home Home Home, sing me all the way home. Ooh o.

12:53 Thank you. We'll do one more, but that's a special song. That's new. Newish. That's great. That's great. What song do you want? I feel like you should request a song. What song should I request from Chaim? Yidden. Yidden. Is it? Yidden. I like yidden. Maybe I'll speak a little bit, then you sing a little more. Then I'll speak a little more. We go back and forth a little bit. You sure you want to nap? What if you want? Slow is good. What feels true to you? That's my kids right there. I feel that. Just singing is good.

14:07 What do you want to request? What's it called? I might know it. What is it? It's only you. You know what I'm talking about? Sarah's coming, by the way. Mia requested a song that's on the Unplug Chat. Is it a plug for the Unplug Chat? It's a plug for Unplug Chat. So I'm gonna try to remember the words because I wrote it like two weeks ago. Trying to get close. I need a higher key. I'm doing a different one by mistake.

15:41 Trying to get close, but then it falls apart. Trying to get close, but then it falls apart. So I hold myself up Cause I feel so far. So I hold myself up, because I feel so far. And I pray for strength to try again. Trying to get close, but then it falls apart. Trying to live close But then it falls apart. I pull myself up. Cause I feel so far. And I pray for strength to try again. Try to try again.

17:12 To try again. Thank you. Thank you for requesting a song and me playing a different one. Thank you. It's a very Very special thing to be here. Just to speak very honestly, I grew up here. It's funny to come home. When I drive the streets of the five towns I know these streets. I don't need ways. I know how to skip the lights and make the left aggressively onto Central Avenue.

18:46 It's a funny thing to come home. My wife and I were eager to make Aliyah 19 years ago. This is our 19th year in Eretz Yisrael. There's something about coming back to the place where you grew up that's very special. I want to say that's so special. You want to come sit with us? So you want to come sit with Abba? One day you'll come sit with Avi. I want to say that I've made so many friends. The Robinson family is a very special family. To come back to the Five Towns and to visit all my old chaverim over Shabbos was so beautiful. But to finish the trip in the Robinson home, where I feel like just a short while ago we didn't even know each other, and now I feel like I have a family here, mamish, and I don't mean like a friend. I mamish mean like a family. The Robinsons are family.

19:54 And to come, like you said, a melech basada. You have such a beautiful sada. And I deeply believe, with every fiber of my being, that this is a very Very essential point in what the Alter Rebbe was saying that it's out in the field. There's a time that it's in the palace. There's a time that it's in the field. To be here in your backyard is the biggest chesed in the world. And I want to thank you so much from the bottom of my heart. Another friend who I only made a couple of months ago, Mechai and I have already started to keep in touch from when we just met at 4G. In February of last year, I understand that Mrs. Guri has now taken a leadership role in 4G, which is very special. Sarah And I'm confident that all of those special things that are happening in 4G in New Jersey are absolutely going to spread like wildfire here in the Five Towns, under Mrs. Guri and B'zeh Shem, even farther.

21:15 Rabbits and Guri, mask him. Chaim and I are friends. I came home from 4G. Full disclosure. Now only Chaim Guri music plays in our home. So my children ask, they're like, what's with Abba only playing Chaim Guri music? And my wife goes, Abba has a new best friend. I told Chaim when I was writing this summer. I know you're all used to this, but I forgot. I forgot the ambient noise of JFK. So when I was writing all summer, it was your music. It was your music in my ears. Sitting in the M D Y beis medrash every morning and learning. It was the music of Chaim Guri. And sitting here next to you, I know why. It's not. We're living in a generation where there's an inflection point in music, and there's music that has nothing to say. There's music that has nothing to say.

22:39 And there's music that has so much to say. We're living in a time where the music that has so much to say, there's a bikkurim for it in a new way. People don't want to hear trash music. They don't want to hear music that's just like a niggan that doesn't speak to them. And the music that you're playing here tonight, I'm listening not just to the words and not just to the tune, but to the person that's playing it. And what you're doing for Klal Yisrael, bringing this music to the world. It's very catchy. There's a reason so many people came here tonight to hear your music. And the symphony of Torah and Tefillah, that's the symphony of David Malkhesh and Rishiko. So to bring with you, which I've been waiting to do since February, so to bring with you here in El is very special.

23:38 I want to share a ma'isa that I heard from Moshe Weinberger Shlita. I heard this ma'isa 25 years ago. 25 years ago, I came back from Eretz Yisrael. I was already back for a little bit. It's hard in America. The oxygen doesn't feel the same as in Eretz Yisrael. Kedusha Eretz is a very real thing. To live in Eretz Yisrael, to walk the streets of Eretz Yisrael, Beit Shemesh, Eshelayim, Tzfas, Chevron, Tveriya. The air in Eretz Yisrael is different. You come back to America, I felt like I was choking. My oxygen tank in America was with Weinberger. I used to go to hear the Rebbe speak as often as I could. And if Weinberger shared a ma'aseh, it was very inspirational to me then. But I think over time I've come to understand this ma'aseh a little bit deeper and I want to share with you.

24:40 Everyone knows that the Amshinuva Rebbe is a great tzaddik who doesn't live in the world of time. I once had a yichivus. I once had a private audience with the Amshinuva Rebbe at three o'clock in the morning. I got a phone call from his gabai at two thirty in the morning. Come now. I met with him at three o'clock in the morning. The things that the Rebbe said in that yichudos stick with me until today. The Rebbe is a person who davens Shacharis at Maariv time, Mincha at Shacharis time. He doesn't live in the world of Zman. Ere of Yom Kippur The Amshinav Rebbe was eating Sud Mafsekas, and it's getting closer and closer to Yom Kippur. Chassidim of the Amshinuva Rebbe understand that it's a little controversial what the Rebbe does. Normally, a person lives within the world of time. But it was getting closer to Yom Kippur. It's one thing to daven shacharis at 10:30 at night. It's another thing to eat on Yom Kippur. It was getting closer and closer to the time of Yom Kippur. The Hasidim were getting nervous, so they appointed one of the older Hasidim to say to the Amshinuva Rebbe.

25:56 Rebbe, it's getting late. So Chassid went over to the Rebbe and he said, Rebbe. He pointed to his watch and Yiddishe said, It's spait, it's late. So the Amshinavir Rebbe looked at this Chassid and he said, A Yid always needs to wear two watches. One watch that says it's spait, it's getting late, we have to hurry up. And another watch that says there's still time, there's still time. And Rvaimberger said this in the Shabbos Shuvah drasha 25 26 years ago. He was talking about the Indian of Yissh. That a yid comes to Yom Noram, which is Mamish right around the corner. Now there's a feeling. It's spait. It's getting late. I'm already halfway through El. Have I really done any real avoda? We're living in a generation of people that are not satisfied with an inauthentic avoda. People are running away as fast as they can from a yiddishkeit that doesn't feel authentic and real.

27:05 People are no longer satisfied with just going through the motions. Although there is a lot of value to a yid who's able to go through the motions, people want more. We're drawn from the energy already of Yisroel Mashiach. There's a point of connection. That will be profoundly revealed in the times of Mashiach. Because that tefufa is already right here, we're already drawing from its energy. We see kids today; it's always the kids that lead us. We see kids today that are pulling very much from that energy of Mashiach. They want something deeply authentic. They're not willing to go to Rosh Hashanah and Yom Kippur and they're not willing to be just going through the motions. But there's a feeling these very authentic Jews have. There's a feeling like what have I done already? It's very late.

27:56 To start now, to start doing something meaningful, it's very hard. How am I going to show up to Rosh Hashanah to be mamlechah Kadosh Baruch Hu? Have I really been working this el? Have I really been looking inwards? Have I really been discovering new dimensions of myself? That's what Jews are searching for today. Nobody wants to live in a surface way anymore. We want the deepest dimension of the yichidus of the nefesh. To come out of us like a Mayan hamisgaber, we're hoping and yearning and searching for that inner wellspring of who we are to pour out from within us and to overflow into every dimension of our lives. We feel like it's spayed. The spaying is so late. Am I really able to do these things? We get older. I'm in my mid 40s now. My grandfather, my father. Again, we were so happy to have a daughter four months ago.

28:48 It's Shved. It's getting late. And if Weinberger was talking about that inyan of yish, that inyan of like it's too late for me to change, there's a hopelessness, there's a despair. It's the single most dangerous emotion in the world for a yid to ever give up on themselves. We like to talk about who people are. You're this type of person. You're this type of person. The emissaries. We have no idea who anybody is. I saw a guy by Maariv tonight. He looked like a complete chassid from head to toe, the whole nine yards: the beard, the peyus, the hat, the bekasha. He went to Mivaseret. I didn't recognize him. He comes over to me. I said, "Eli. Pasha." I only recognized him when I did a double take. He was there. If somebody would have told me at 17 years old that he'd be davening in Yishai Yisrael over there on West Broadway like a proper chassid, it's unbelievable to see what people could become given enough time.

29:50 A yid has to have unbelievable patience with themselves to unfold, to come into being. It's shpeid, it's a feeling. And the rebbe was saying that there's still time. I want to share that this inyan that the rebbe was saying that a person needs to wear two watches. I've spent a lot of time thinking about that story in my life. There's really two ways of thinking about time. There's a Gaia way of thinking about time, and the Gaia way of thinking about time has crept into our society. There's an anxiety around time. Especially when you get older and you see people that they're like living minute to minute. They can't breathe. Especially as you get older, you become a mother. There's a certain type of Gehenna called carpal. And the kids get in the car. They sense the anxiety of a father on a Sunday morning. I have to get my kid to Darche, and if I don't get there on time, I'm going to be seven blocks away. It's going to take me 45 minutes to drop my kid off.

31:01 There's people running. I see people running. Everyone's running. Everyone's moving so fast. There's an Indian. The city never sleeps. Everyone's moving at this breakneck pace in their life. There's an Indian of being trapped by time. Bereshis is an interesting way of describing the beginning of creation. If we were writing the Torah, we would not have started with the union of time—that there was a beginning to something. We would have probably started with space, that Hakadosh Baruch Hu created a place to be. We wouldn't have started with the union that there was a time to be. The Torah begins with this concept of Bereshis because the beginning of distance from Hakadosh Baruch Hu is. Now we live in the world that's mukbal. We live in the world of definition. We live in a world that's a clock, and we become slaves to that clock. A yid has to know that there was something that came before time. That's when the Gemara in Yoma says that tshuva was created before the creation of the world. It means that tshuva is not mukbal by time. And we're living in the world of like. I already did this. I did this Avir. I was talking to a chaver of mine today. The guy who I know since I was five, six years old.

32:17 He's not Sfaridi, but he goes to Sfaridi slichos. He's saying slichos the whole month of Elul. So I said, 'You're an Ashkenaz kid. What are you saying slichos the entire month of Elul?' And I saw in his eyes, and I looked at him. I said, 'You could let it go. We were 16. You don't need to. You don't need to be doing tshuva for this avera.' Saying slichos for a whole month of Elul because of what we did when we were 16 years old. And we were all laughing, but I saw that there was an Indian of truth. That there's a certain shame and a certain guilt. That thing that I did, I'm never going to be able to undo. This is who I am now. It's this very limited vision. This limited conception of what a person is. It's not true. A yid lives with a different consciousness of time. We live with the consciousness of hayah of the year. Every single moment is unfolded, and every other moment, there's never been anything but the present moment. And that every past moment that ever was, and every future moment that ever will be, Tzair kol speaks about that it's present within every single moment. The idea that I'm able to go back and do tshuva for an avirah that I once did, and to be nassalok sruyos. That I have the ability to create a radical transformation, not only in who I am now.

33:33 And not only in the future version of who I will be, but that the past is also subject to change. A yid is a time traveler because we're not limited to the geisha concept of time. We're not slaves to it. We daven, we could daven in a way of like I once heard of a concept called a matzaminion, 18 minutes or less. It's like flying through it. Like we're flying through the minyan. And then I have friends that I see them daven. I'm jealous of them. I'm very jealous of my friends that they daven with a sense of calm. They daven with a sense of serenity. When I'm done, I'll be done. I remember one of the talmidim in yeshiva. He gave me mussar many years ago. I was talking about the challenge that's in front of young men today. If they're going to be working a nine-to-five job and they're going to be waking up and they're going to be doing dafyomi with Ellie Stefanski and they're also, I assume, that's what they're going to be doing dafyomi with. And they're going to go into minyan, and they're going to daven mincha in the middle of the day, and they're going to daven meyer and spend time with their children, and they're going to want to have a night seder, and they're going to want to spend time with their wives.

34:35 And they need to go to sleep because they need to be up at five o'clock in the morning. And I said, "It's hard. When do you guys have times for yourselves?" And this boy said to me, "When I daven." And I was like, "There's an Indian of people that are davening to the seder, and there's an Indian of people that they're sitting in front of Hakadosh Baruch Hu, and they're just in a conversation with Hakadosh Baruch Hu." And they're not limited by the time. There's a sense of I have somewhere to go. I need to get out of this minion. I'm in a hurry to get somewhere. The truth is, none of us have ever been anywhere exactly other than where we're supposed to be. I don't know how to let it go, and all this anxiety around Shaduchim. It's not fair that the boys get to do every avera under the sun when they're 16 years old, but then they come to Eretz Yisrael and they're frum for three months, and then all of a sudden. But if a girl, Chas Sholom, does one thing wrong, then she's like a stamp on her forehead, and for the rest of her life, she's never going to get married, or if she does, she's going to have to marry a guy who's a bum because one time in her life she looked the wrong way, so now she has to marry that guy.

35:36 All of this is a false narrative. It's a narrative of our own creation. Rabbi Nachman says, "There's an opinion of tshuva." The Rambam writes that there was a real minug that used to change your name. You changed your name because you're not that same person. What do you mean I'm not that same person? But you know my reputation was back then. What does that mean? We don't live within this limited definition that a person is defined by this particular moment in time. Which, by the way, none of us even understand. If we're being very honest with ourselves. None of us even understand that moment of time. If you spent 10, 20 hours in therapy trying to work out exactly why you were doing what you were doing at that moment, the only thing you would find for yourselves is infinite compassion. If you really understood the avyir that you did, if you genuinely understood what was going on in your life at that moment when you did that thing, you would realize I had a much more limited set of choices to choose from than I thought.

36:36 But we carry that event like it's Mitzrayim. We carry that event in this limited vision of who we are. A neshama is the cascading infinite light of the Rebbe Neshamah embodied in this world. That's what a neshama is. That's what every one of us are. To think that there's a moment in time where I wasn't in alignment with that cascading light, and to think that that's going to define us has nothing to do with Yiddishkeit. That's a Gaishkeit that crept in. It's a Catholic version of what a person is. That's not what a Yid is. And if I'm being very honest, it is. We have to call it out because there's an element in the system. When they screamed Elul back in Europe, when they told you those mshalom when you were growing up, that even the fish in the sea were tithering, that even the fish in the sea were shaking. You should know those Yidden. They were able to speak that way because they were so absolutely confident in Hakadosh Baruch Hu's love. So they said, 'The fish in the Tsirat Zittering, they're serious things. There's something called accountability. We're standing in front of Melech Mashiachim. We're taking an accounting of our lives. We're asking ourselves how we're doing. That's a very real thing to do.'

37:47 But it was built on the basis. It was built on the foundation that I was never limited to that moment. They didn't have this notion of shame that we're living with. So they were able to say very intense, very real things about tshuva. But Nachas v'Shalom, that those things were the foundation. Ayeud doesn't shake in front of Hakadosh Baruch Hu that Hakadosh Baruch Hu is coming to get us because of the averas that we did. Hakadosh Baruch Hu knows our averas much better than we do. Hakadosh Baruch Hu knows all of the intergenerational trauma. Hakadosh Baruch Hu knows all of the pain that all of us are going through. Much better than we do. When we're acting in a misaligned way for a particular moment, we think to ourselves: I'm the biggest shagets in the world. How could I possibly have done that? Take a second. Think to yourself: if you were actually standing outside of yourself, if you saw yourself as this infinite being of light that Hakadosh Baruch Hu put into this world, and you actually looked at what was going on curiously, from a non-judgmental place, just to allow yourself to be for a second. If it was somebody else that told you that they did that thing, you would judge them. You would look at them and say they're terrible. You would look at them and say you're a beautiful person.

38:50 And for whatever reason, you had a moment of misalignment that we should be curious about. That moment of misalignment is what will allow you to grow tremendously. But if you're living in the world of time, if you're living in the world of this mukbal, like it's spade, spade, my life is going. I turned 40 years old. Remember when I turned 40 years old? I had a midlife crisis. I said to my wife, 'Is my life half over? A yid lives 80 years old. How much more does a yid live after that? I said, my life is half over. Where did my life go? And my wife's like, you still have all this time left. I was sitting there focusing, but did I really change from the time that I was 18 years old and I was in Mavasarad? I'm now 40 years old. Did I really change? How come I'm still struggling with the same things in a different way? But it's the same fundamental things. It's the same little scared kid that was in a school down the block from here that was thrown out of school in fifth grade. It's still living inside of me. Did I really change? You know what the answer is? Yes. We're always changing. We're always growing.

39:46 We have to expand our consciousness to see the world from the perspective of Hakadosh Baruch Hu. Bereshis is the beginning of time, but a Yid lives with yes, I live within the world of time for sure. But I also am not limited to that time. There was a creation before the creation of time. The creation of Tshuva came before the creation of time. So there's a real world that we have to live in to see time through the perspective of timelessness. And the despair. I don't know where he's going. I'm gonna miss him when he leaves. He's going inside, but he's going to come back out. As long as he comes back out. The hopelessness that a yid lives with—that I'm living in the world of decay, that everything in the world is falling apart. I was talking to a Jew this week. He was telling me everything is falling apart. That every crisis under the sun, this yid is living with every crisis under the sun—the Shredak crisis, the affordability crisis, the tuition crisis, every crisis. This yid is living with every crisis. So I'm listening to him, and I feel badly for him. I don't mean like I feel badly like I pity him. I feel badly for him like he's living with every crisis under the sun.

40:50 We're infinite beings. We're not limited to any of these crises. That's how Yiddis survived every crisis in the world. For a Yiddis, just a moment in time. There was a moment in time called the Holocaust. Look what we did afterwards. There's a moment in time called October 7th. Look what we did afterwards. We're not limited to events. We're bigger than events. We're here to operate on the world. We're not here to be operated on. There's a notion called Jewish pride. Jewish pride doesn't mean I stand up on the subway and say I'm a Yid and I'm not afraid of you. That's a different kind of Jewish pride. Jewish pride means I'm endowed with a mission. I have a mission to come down into this world as an infinite being and to look at the world and to teach the world what it really is. When everybody else is struggling, when everybody else is looking at all of the gevulot of this world, when everybody else is looking at all the boundaries and all the things that are poshut impossible, we look inside and we say, 'But I'm bound by none of those things.' And that's what Ruchok writes that tshuva allows a person to reach a level that was absolutely impossible.

41:52 That means that mistake I made gave me access to reaching the infinite impossible that's within me. We have to have a re-education. We have to have a re-education in our lives. We have to have a re-education for every single yid to teach a yid to wear two watches. It doesn't mean that we daven. We're not holding by the level of the Amshinuva Rebbe. We daven be zman, but the way that we daven should be beyond zman. There are people that they learn Torah and it's like it's by the clock, and then there are people that they forget themselves. There's a video that I saw once of Rav Yishav Zeir Chet Sadik of Racha. Rav Yishev wasn't in the beis medrash because there was an Indian of time that he had to say there.

42:38 And he was like having shmiras astarim. You saw Rav Yishev learn; it was just like he was present. He was present in his learning. See the Lubavitcher Rebbe. If you ever see the videos of the Lubavitcher Rebbe online, the way the Lubavitcher Rebbe spoke was the strangest thing in the world. He didn't speak in a way that was normal. The way that people speak when they give sheir, he didn't speak that way. It was almost like the words were falling out of his mouth. They were just like a waterfall of taira that just kept coming out of him because the taira that was coming out of the bav shirab wasn't coming from the world of zman. It wasn't coming from that which was mukbal. That's why R' Salavitchik said when he saw the rebbe speaking by a farbrengen once, he said, I've never seen anything like this in my life. R' Salavitchik said he spoke for hours with no notes in front of him. Just everything was like coming from the deepest depths of his neshama and it was just flowing out into a world of zman but from a place that was beyond zman.

43:27 We need a re-education for ourselves to treat ourselves with kindness and compassion. To know that we're not defined by our lowest moments because we weren't even participating in that avir in our lowest moments. It's not who we were. There's so much shame. There's so many people that feel so badly about themselves because they think, if I was a better Jew, then I wouldn't have done this. We were sent down into this world to build for Hakadosh Baruch Hu a diir b'tachtainim. There was always going to be the inevitability. There was always going to be the inevitable averes that we were going to do because we're human. The most spiritual people in my life are people that lived through the depths of Gehennom. The averes they did were not like the regular averes. These were like the averes of an addict who was crying out for so much help. He was in so much pain and he was destroying himself and everybody around him. And these few chaverim that are like my best friends in the world. They're the most spiritual people I know. They're much more spiritual than your average person because they discovered the infinite possibility that exists inside of a person.

44:37 They became something that was impossible to become because of this union of tshuva. I'll end just for now, and we'll listen to Chaim sing to us a little bit more. One of my favorite stories is the Lubavitcher Rebbe. But he had come to the Lubavitcher Rebbe And he had been through the Holocaust And he was a broken person. His name was Eli Wiesel. Eli Wiesel was a famous Nazi hunter, and he had met the Lubavitcher Rebbe a couple of times. He came to the Rebbe on Simchas Torah, and the Rebbe was in a very good mood on Simchas Torah. And he and Eli Wiesel made their luchaims. And the Lubavitcher Rebbe looked at Eli Wiesel and he said, 'Eli, ask me for a bracha.' Very unusual. The Rebbe didn't speak that way. The Rebbe hid mostly who he was. And Eli Wiesel understood that when the Lubavitcher Rebbe was saying "Ask me for a bracha," that it meant that whatever he wanted, Shmayaim was open to ask. It's a moment—a moment that comes around never in a person's life—and he was paralyzed. He didn't know what to say.

45:51 And the Rebbe looked at Elie Wiesel and he said, 'Elie, ask me for a bracha that you should be zayichet to begin again. That after all of the horrors of the Holocaust, that after everything he had been through in his life, that he should be zayichet to be able to start his life again, to begin again, to have a new berachas. A yid can have a new berachas. A yid can always begin again because we live beyond the world of time.' And Elie Wiesel said, 'Yes, Rebbe, that's the bracha that I need.' Do you guys hear me in the back? Da, ya yo Da, ya yo, da.

47:30 You guys can hear in the back. Da do. Wake up, my love. Wake up, my love. Wake up, my love for your lies. Your light is bright. Wake up, my love. For your light is bright. I know, So wake me up, So that I'll. Wake me up, so that I'll. I know your name.

49:04 Know your name. Wake me up so that I know. I know your name. O vohru, he changed. Machine gun. Da. Oh. Oh. Machine gun. Da. Wake me up so that I'll know. I know your name. Wake me up so that I'll know. I know your name. I know your name. So wake me up.

50:28 My love, wake up, my love. Wake up, my love. For your night sky. Ti da lo, ay ya lo, ti da lo, Ti da. Yeah, That. Next song is called Mosheini. And it's. I love what you said. I really love what you said. Mosheini is my favorite song. Mosheini is my favorite song of all the Chaim Guri songs. We sing it in Mivasairit every week, and the boys know. Every guy looks at me when we're about to sing Mashreeni. Every guy goes, or Berg's about to get a big smile on his face. In Mivaser we play it fast. It's like a fast song by us. But nobody sings it more beautifully than Chaim.

52:03 Ma'aseh niachal yakana ruzam, Ma'aseh niachal yakana ruzam, shira. Da, ya, Moshe Miacharachanaruta Moshe, miacharachanaruta, Da. I know I know. When I search for you, it's hard to see sometimes. When you call for me, it's hard to hear. But I know that you love me.

53:37 That you love me so much. Meiachai yechana rutzam. Ni da. Oh yeah. When I search for you, it's hard to see sometimes. When you call for me, it's hard to reach sometimes. But I know that you love me. But I know that you love me so. But I know that you love me.

55:09 But I know that you love me so. Moshe, miachal echana, Lo ta. Moshe, miachal echana, lo ta. Di da Di da. Dad. I'm singing the one. The weddings. I'm at it. The weddings. My dear. Mother August.

56:45 Yeah, I'm just gonna do that one. The name of the song is Let Me Believe That I'm Yours. That's the one that Mia was requesting. And Yeah. Let me believe that I am the noise and only you. Let me believe that I am the noise and only you. Let me believe that I am the noise and only you. Because it's you, if I run or if I. Cause it's you in the darkness or the night. Let me baby lay down on your little meadow.

58:17 Cause it's you if I run or if I Cause it's you, in the darkness or the light. Om mani padme hum, da. Om mani padme hum, da. Cause it's you Only you. With you. Let me believe that I am yours and only yours. Let me believe that I am yours and only yours. Ti da. Only you.

1:00:08 One of the most unusual things is that we describe Hakadosh Baruch Hu as Melech Ayeh Tzedaka U'Mishpat. That Hakadosh Baruch Hu loves judgment. Nobody loves judgment. Nobody wants to evaluate. Nobody wants to look at other people. What does it mean that Hakadosh Baruch Hu loves Tzedaka U'Mishpat? And he loves it so much that we make a whole tefufa for him to judge us, a whole tefufa for us to stand in front of him like little sheep passing by. And he sits and he looks at every one of us individually. When I was growing up, I didn't even realize that I had this inside of me until recently. So it was like this is the tefufa in your life where you feel badly about yourself. This is the tefufa where Hakadosh Baruch Hu singles you out and says, 'You're such a very bad boy.' You carry that with you into being an adult. I think sometimes we think we're gonna shed the narratives of our childhood as we get older. We say, okay, it was a childish thing to believe, and it'll just leave me. It's not true. These things make an indelible impact on a person. That if a person could be 30, 40, and 50 years old and carrying with them the narrative of a five or a six year old boy who feels like he's a bad boy.

1:01:30 The Rebbeinu Shlom is looking at every single Jew and he loves it. He loves to judge us. He loves to look at us and to say, 'You're not doing a good enough job.' This is the Yom Noraim that I grew up with. And there was a shmuuz about emas hadin that a yid needs to stand in dread of the din that Hakadosh Baruch Hu is going to bestow upon us. It's a terrifying time and it needs to be taken seriously. You grow up with these things. Like a kolos shmuel loves to judge us. If something chas v'shalom in your year goes bad, it's because you had a bad period in Rosh Hashanah and asar simay teshuva in Yom Kippur and you drew the short stick. The Rebbeinu Shlom doesn't need you in this world anymore. The Rebbeinu Shlom needs you to suffer. You get a little bit older, and it doesn't sound like the Rebbeinu Shlom. You get a little bit older, and you're like, Why would an infinite judge, why would an infinite God love to judge a yid and to look at them in a negative way? I wouldn't do that to my friend. It doesn't make sense that the Rebbeinu Shalom is doing that to us. It is true. Melech oihiv tzedako mishpatz. These things need to be understood in a serious way.

1:02:45 I want to share with you that there's a big misconception in the world today. Chaim, gonna tell me if I'm right or not. There's a big misconception in the world. Judging and being judgmental is an Indian of being judgmental, which is nasty. To sit in contempt of another, to sit with a holier-than-thou attitude, to look down at somebody else. In the Gottman Institute, they say that that's the number one predictor of divorce. That when one spouse looks down at the other from like a posture of I'm better than you, and they look at the other with contempt. There's a sense of hatred. There's a judgmentalism that exists in the relationship that's deeply unhealthy. When we speak about judgment in these Yomim Noraim, we're not speaking chas v'shalom of the way the Rebbeinu Shlom was looking at us. That's not what the Rebbeinu Shlom was doing. Rebbeinu Shlom is perfect. And when we say that the Rebbeinu Shlom is shalom, when we say that the Rebbeinu Shlom is perfect, we don't mean he's perfect and he looks at our imperfections and he thinks. These things that I created—they're so imperfect. He created us imperfect.

1:03:55 He knows what we are. The Rebbeinu Shalom is not sitting in a judgmental posture. There is nothing in the world that is more loving than to judge the people that you deeply love. That's not judgmental. It's not looking down on them. To judge is to sit in honest evaluation of all of the talents that I have, and to be able to look at myself and say, 'I'm standing on stage. I have lines that I'm meant to read. Am I saying them? I have all the talent in the world. Am I saying what needs to be said in the world?' Rebbeinu Shlomo, Until you created me, it wasn't worth it for me to be created. And now that I'm created, it's like I'm doing nothing with my life. It wasn't even worth it for me to be created. And Rav Kook explains that that's not what it means. It means achlo notzarti eni kaday. Until it was this moment in time, it wasn't my time to come on stage. It wasn't my time to say my lines. It wasn't my time to come into the world and say what needs to be said from my unique neshama coming into the world in this particular moment in this particular place to be able to inspire the world.

1:05:18 It wasn't my time, but now it is. V'achshav shanotzarti. You created me right now. V'ki'ilu lo notzarti. I'm sitting here paralyzed on stage because I think that I'm not good enough to say my line. I'm sitting here on stage not saying my line because I have stage fright because I don't know my own godless. To sit and in this period of judging. It's not Chas v'Shalom judgmental. We're not looking down. The Rebbeinu Shalom is not looking down on us. The Rebbeinu Shalom is saying, "I gave you all of the talents in the world for you to fulfill your unique tafkid. You have a mission that nobody else in the world could do." And I love the fact. I love it. The Rebbeinu Shalom says, 'He's I love that I have the opportunity to talk about how we're doing because I love you so much. I want to see how we're doing. We speak of Sifrei Chaim and Sifrei Mavis.' To think that the Rebbe Nachshon is sitting there with a skull and crossbones. That there's a book that has a skull and crossbones on it. There's one book that has sunshine and roses and rainbows and all the doodles that you have like unicorns or the like.

1:06:20 It's an eight-year-old notebook. It's a very beautiful note. It's pink for sure. Sifrei Chaim is like a pink notebook. And then there's Sifrei Mesim. It's skull and crossbones and toxic warning signs and all the cigarette companies. If you start to look at Sifrei Maves, your entire life is going to be destroyed. You think the Rebbeinu Shlom is sitting there on Yom Kippur and he's like, "Oh, I got this one. Sifrei Meisim for this one." What type of sick God is that? Who would want to be in service of such a God? That's not what Sifrei Chaim and Sifrei Meisim means. Sifrei Chaim means that the Rebbeinu Shlom is called Chai HaChaim. The Rebbeinu Shlom is the life of all of our lives. All of us are a chelak al kamim al mamish. The Rebbeinu Shlom is life himself. We, when we bring life into this body, so we're Sifrei Chaim. That's what every one of us is. Every one of us is written in Sifrei Chaim. But there are some people in this world that they don't know their own Chaim. They're writing themselves in Sifrei Mesim. They're behaving in such a way that's taking them away from who they really are.

1:07:21 So they're writing themselves in Sifrei Mesim all the time. They're acting in a way where they don't know their own life, and they're suffering tremendously. All of us are like this. All of us, in some way, are all writing ourselves in Sifrei Mesim. The Rebbeinu Shalom is saying, 'This is the time to look at yourself and say, 'Are you writing yourself in Sifrei Chaim? Are you writing yourself in Sifrei Me'asim?' There's an app. There's an app that I was recently given to beta test. I'm saying a real thing, something I'm working on right now. I like this concept, IFS. For those who have been in therapy and have done IFS, it's a really beautiful way of looking at yourself. Years ago, I started working on myself through this prism of IFS. There's a guy now; he's a therapist. He made an IFS app. So he asked me to beta test the app. I downloaded the app. It's a Gewalt. It's a beautiful app.

1:08:18 Eventually, I'm creating technology for reasons like this—not just to waste your life, but to really look at yourself. So I started writing in this app. Different times where things come up for me, things that I want to work on in myself. Feelings that I'm having, and one of the chaps that he put in the app is to notice patterns. It's an AI. It's like one of these AI apps. Like everything is like AI now. So it's clearly written by Claude. They all have the same. It's like all the graphic design now is the same because it's all written by AI. So all the websites are also the same because it's all AI. It notices patterns and repeats them back to you. It draws a map for you of who you are. So I'm looking at these patterns. It's Sifrei Mason patterns. It's the same nasty, wounded voice of my childhood going, 'You're not good enough. You're not worthy enough.' It's the same thing. I'm sitting going, 'Is this not what I believe in? It's not what I. It's not what I. It's not what the Sfarim I learn. It's not what I share. But it's a voice that exists inside of me. It's a Sifrei Mason voice. I think most people. I'm not ashamed to say this. I think most people have a Sifrei Mason voice inside of them. A Sifre says to be connected to the Rebbeinu Shlom.'

1:09:31 Do you know who I am? Do you know the things that I do? Do you know who I really am? You do some good things, but really, you should know inside. I know what you are inside. That's what this voice says. I know what you are inside. You're not going to fool me. It's a Sifrei Mason voice, and we're writing ourselves in Sifrei Mason. The Rebbeinu Shlom is not sitting here saying, "I'm judging you from above and saying with contempt that you're not good enough." The Rebbeinu Shlom is saying, "I love you so much. I'm oyhev tzedaka u'mishpat. I love the fact that we have the opportunity to sit down together and, For real, to be really accountable. It's a very serious time where a yid looks at themselves and they say, 'How am I doing in this world?' There's a big machlekas between the litvaks and the chassidim about birthdays. You speak to a litvak about a birthday, they always point out that the only birthday in the Torah is from Paro. You speak to a chassid about a birthday, he's like, 'What do you mean? I'm making a birthday fabrangi, and we're inviting everybody.'

1:10:24 The Bavli Rebbe said that a birthday is a serious time. It's a wonderful time, but it's a serious time because it's a time where a yid has to step back and say, 'The Rebbeinu Shlom created me today for what? How am I doing?' Am I utilizing all the koyches that I have in this world? Am I my full self? That's really what I'm trying to say. Am I my full self? Am I out there in the world unabashed? Am I saying my line? Am I writing myself in Sifrei Meson with all of the different shduyot? Because every one of us has a ruach shduz that comes into our lives. We have to remember that a ruach shduz is also a beautiful thing. A wind of insanity can come into our lives and it can take us away from ourselves. A wind of insanity could also come into our lives and push us back into ourselves.

1:11:15 This is an Indian of living with the bechena of shduz. There's an irrational level of confidence that a person can have in themselves to be able to write themselves into Sifrei Chaim. There's an irrational sense that a person could say, 'I could do amazing things in this world.' Dafka, sometimes those kids that Mamish were writing themselves in Sifrei Masei for so long are the ones that, because they're so in touch with that Ruach Shdus that tells them they're nothing, they could also be in touch with that Ruach Shdus to say that I'm in everything. That the Rebbeinu Shalom put me in this world. There's nothing that I can't do. We're quick. We're very quick in this world to shoot people down because we're terrified of their light. Their light obligates us. Because if somebody gets up and they say, "We're going to do it better and we're going to do it different." And I'm going to say the thing that needs to be said and I'm going to make the changes that need to be made. You're going to have a lot of misnagdim if you do that. You should know. And there's going to be a lot of haters. It takes a tremendous amount of courage to get up and say what you really feel to be true. The haters will never say it to your face. They speak about you behind your back in the proverbial comment section of Yeshiva World News.

1:12:33 I really think there needs to be a study on what drives a person to make a comment on any website, let alone Yeshiva World News. What happens in a person's life that the world needs to know exactly what I think anonymously? As opposed to the person that had the courage to get up and say, 'Maybe we need to do something different,' and he signed his name on it. The boy came over to me at the end of the summer. This is Trumaisel. Every week in Stechemed, I had the opportunity to speak to the boys, to question and answer. So one of the majurim came over to me at the end of the summer. He said, "I just want to share with you that I come from a certain town, not local, not the five towns. Comes from a certain place." He said, and before I came this summer, he said one of my rebbeim came to me and said, "I understand you're going to be on sechemah this summer. You should know that Rebberg speaks on sechemah. You should try to stay away from him."

1:13:28 So he came to share this with me. I didn't know why he was sharing it with me, but I appreciated that he was speaking to my face. He said, 'But you should know, I was listening to you all summer, and I don't think I disagree with anything you said.' I said, 'Thank you. I appreciate that.' But it did scare me a little bit to know that there was somebody in the world who was like, 'You should stay away from Berg.' So I went home and I spoke to my wife about it because that's what I do. So my wife's like, "Okay, so you have snagged them. That means you're a rebel." It's a terrifying thing. To put yourself out there in the world because you might be rejected. There won't be people. There won't be everybody. It's not going to be on board. Not everybody. But it doesn't matter. If it's deeply you, then say it. If it's deeply you, then live it. And don't be ashamed. Don't be afraid. Don't be embarrassed. Every one of us is doing the same exact thing as everybody else. We're all struggling. We're all human beings. We're all going through it. The rebbeim that sit here in positions like this and pretend that we're all amazing, that we have everything figured out, it's also not true. We don't have anything figured out.

1:14:39 We're all just muddling our way through lives, trying to do a little bit better. If I could go back in time and whisper one thing to my 18-year-old self, it would be this: It's okay to do this poorly. Just keep going. Just keep walking. Have an irrational level of confidence that at some point you'll reach the finish line. And those people that stand up, you should know they're very threatened by you because you obligate them to live their own life fully embodied. You have to learn to be able to hear their words and to be able to say, "I'm going to grow from these things." There's a ma'aseh about Rav Aharon Lichtenstein, Seichet Tzadik Lebrachu, the Rashiv of Gush. He made a certain decision when he was a rebbe in YU. I remember exactly what the decision was. There was some sort of rally that he took his talmidim to instead of going to Seder.

1:15:28 And Rav Gurelick, and I think I don't want to quote who the other one was. I'm not 100% sure, but I know for sure it was Rav Gurelick, who was one of the great Rosh Yeshiva of YU. And he was a Talmud of the Brisker Rav. And he was very sharp, and he was very critical of Rav Lichtenstein for taking his boys to this rally. And he pulled Rav Lichtenstein over to the side in the hallway. And he started giving him taychacha. He started giving him mussar, and he said, "How could you have done that?" And "It's a bit of tiram." What are you doing? This is not what we do. And Rav Lichtenstein stayed silent the entire time. He listened. And afterwards, the Talmidim came to him and they said, 'Rabbi, did you agree?' And he said, 'No.' They said, 'How come you didn't say anything?' He said, 'I missed the opportunity to hear Musar from Rav Geralek.'

1:16:10 Great people—they know how to hear Musar. They know that Musar is going to build them. That if I did something, and you say to me that it's that I didn't do the right thing, it doesn't mean that I have to lose myself to that. But I'm listening carefully. I'm shtigging from your Musar. Toichacha is to know the kayach that's inside of a person. That's a kayach is embedded in the word toichacha. That in the toichias, in the inside of a person, I know your kayach. If a person comes and gives you toichacha, you have to understand that means real toichacha means you're awesome. Real toichacha means you have something unbelievable inside of you. Say you're lying. Be yourself. And if somebody doesn't like it, you could listen and you could consider, and then you could live your life. Nobody knows exactly what's the truth. We're all just trying to figure it out.

1:16:59 Everyone, everyone sits on their side, thinking they're looking at that person. Those are happy clappy people. We don't want to daven with happy clappy people. They don't know exactly what's going to be if they're too happy clappy. So then it's going to be terrifying for the non happy clappy people. You can daven in your not happy clappy minion, and we can daven in our happy clappy minion. And you could learn your Gemara, and we could learn our Mishnayos, and we could learn our Tanach, and we could learn Halacha. And this one could also learn chassidus, and just because he learns chassidus doesn't mean he's not learning Gemara. Everybody has their way of serving Hakadosh Baruch Hu. But if it's your line, say it. Ad shalom otsarti, eni kedai. Until this moment in time, it wasn't yours. V'achshav shalom otsarti. Now it's your time. You were created. Ki lulon otsarti. Don't let life go by where you're writing yourself in Sifrei Mesim. The Rebbeinu Shalom is not judging you. He loves you tremendously. The Rebbeinu Shalom is saying. Stop writing yourself in Sifrei Mesim. You have all of this unbelievable koyach inside of you. You rapt from the Avinu Shavashamayim that this kufa of Yom Meirim, The Rebbeinu Shalom, should give us this exceptional siyat of the Shamayim.

1:18:06 That in these final moments before Mashiach comes, which we all know are the hardest moments in the world, the Rebbeinu Shalom sent us. We're the most precious souls in the history of the world. We have the hardest job. It's our job to bring Mashiach. We're at the very end. You know that Israeli taxi driver that told you he was a deep cover operative in Iran. Now he's a taxi driver. He's telling you the truth. Some of these guys have the most unbelievable stories. Only the best of the best go into those crazy situations. We're the Sayaret Matkal of Neshamas. We came into the single hardest period in the history of creation. It's always darkest before dawn. It's mamish dawn. So we're in the final moments. Don't look at yourself in this period and think, "But I'm failing." It's exceptionally dark. Of course, we're going to stumble around. Think to yourself, the Rebbeinu Shlom created me in this moment to be the one to bring Mashiach. It's my line. I have to say my line. I can't say somebody else's line. If I say somebody else's line, that's the most ridiculous thing in the world. And the Rebbeinu Shlom is saying, "Please, I'm begging you, write yourself in Sefer Chaim." I love this period. I love that we have the opportunity to say, "It's my time, Beis Hashem, to be the one." To be zayecha to bring Mashiach.

1:19:53 den. So precious, So pure. den. So precious, so pure. So these are yours. Are precious. Show me your Eden. Show me your Eden. So these are yours. Are precious. Show me your Eden. We love the cleave and see the burning leaves every year as they shatter.

1:21:24 So these are yours, your precious. It shall never end. It's so holy So pure, so precious. It shall never end. I wanna go yeah, Den. I wanna go yeah, Den. I wanna go yeah, Den. Oh yeah, Den, yeah, Den. Yeah, Den, yeah, Den. So version, so beyond. So brave, so bold. Oh Não. Não. So holy, so pure, so precious. Show me some yeden. Show me some yeden. So holy, so pure, so precious. Show me some yeden. Oh yeden. Thank you. Thank you so much for tonight, guys. We appreciate it. Thank you for coming for a bird.