Pesach - Living in Two Dimensions at Once

2:15 We're not going to do it inside. The big nafkamina to this is how we love the Rebbeinu Shalom. When we look at the Rebbeinu Shalom from the perspective of mamalek kol almin, how do we love the Rebbeinu Shalom? We love the Rebbeinu Shalom because he is archius. He is giving us life in a very direct way. That's one level of love. It's a lower level of love. There's a higher level of love that emanates from sevev kol almin. Because Seif of Kal Alman is Piyol Abitel. It's like you see the Rebbeinu Shlom and is like in his incredible awesomeness, and you feel to yourself like, "Wow, I don't even exist." So there's a total bittel. Remember, we spoke about once that the concept of the Rebbeinu Shlom, the way the Rebbeinu Shlom sees the world, is that we don't really exist. Imagine in your head a man who's thinking, Is that man real? But he has an identity. He's not real, but he has an identity. That's the way it is from the Rebbeinu Shalom's perspective towards us. The Rebbeinu Shalom looks at us and he goes, 'That's not real. It's just my imagination, the imagination of the Rebbeinu Shalom.' So it's a deep concept to think about. In us, that is pale and even a higher level of love. We realize that there is nothing between us and the Rebbeinu Shalom because we don't even really exist.

3:41 It's like I once heard very beautifully that when a person says "I love you," That's not the highest form of love, because there's still an I, there's still a you. And love is what bridges the gap between I and you. At the highest level of love, there is no more I and you. I'm not anything. My existence is me, and your existence is you. But our love for each other has bridged the gap that I don't even know where you end and I begin. There is no I in you. So in soeviv kol almin, there's no rebbeinu shalom and kol yisrael. There's just rebbeinu shalom. That's the highest level of love. So that comes from soeviv kol almin. It's distant, and therefore it's poyol abitel. But because it's distant, it also gives us the impression of wow, we don't even really exist. So that's just a brief introduction to mamali kol almin and soeviv kol almin. Everyone clear? With that, we'll begin.

4:42 The Alter Rebbe asks the following question: Usually, when it comes to a yontif that celebrates some sort of redemption, you look at Chanukah, you look at Purim, and when do we celebrate? Usually, after the nase has occurred. So Purim really the naseh occurred on Yud Gimel, so we celebrated on Yud Alud. Interesting when it comes to Hanukkah, not going to get into it now. Really, it's a machleikus between the Meiri and the Rambam. The Alter Rebbe is going over here with the Meiri. If you want, you could look over there in the Alter Rebbe's piece on Hanukkah, and you'll understand why the Alter Rebbe went with the Meiri. Let's assume just for a moment: there's a concept of the naseh occurred Then usually we have the celebration, but not so when it comes to Pesach. When it comes to Pesach, think about it. The experience of the Seder is happening exactly during Makas Bchoros. Usually, right around the time that we're eating Afikoman, is the exact moment. Even when we know that Makas Bchoros was occurring, we're like celebrating everything. Bevashachas, like the nase is occurring as we're celebrating. It's a very strange thing.

5:58 The Alter Rebbe doesn't speak this out. I think it's just part of the whole thing. There's something strange bechelal going on over here on Pesach. We did not deserve to be taken out. It's not like we did anything. We were, in fact, we know the Malachim said halalu of the Avodah zarah. Everybody was worshiping idols in Mitzrayim alike. So bechelal, there's something going on over here. Like we're b'shastuma, but we're celebrating the nes is occurring. Everything's happening at once. What's going on over here? That's the Alter Rebbe's kasha. V'yuvin behektim inin m'male v'sayvif. In order to understand this, we need to first go through what is m'male kol almin and what is sayvif kol almin. Remember, I just gave you guys a brief introduction. Here, the Alter Rebbe is going to get a little bit deeper into what m'male and sayvif are. M'male pirush or v'chiyus hanimshach mi'madrega la'madrega. When we speak about m'male kol almin, remember that's the direct contact that we have with the Rebbe Anishlam. So as we said, the light becomes restrictive. There's a symptom in the light. So what happens is that it goes through Eruvus. The light goes from one Madrega lower, lower, lower. At each stage, the light becomes more and more restricted. So it says Eilam aneshamos. From the highest level, Acher Kach Malachim.

7:15 Ad Shanim Shach Ba Eilam Azeh Gashmi. So the light goes through different things. Shahrin Nidre Shailam Azem Mekabel Mei Ein Sarim VeHasarim Mekabel Men Malachim Gavoa Me'al Gavoa Shalolam. So the way it goes is that each stage has like it's in charge of its world. There's higher level malachim. There's lower level malachim. There's something called the ayin sarim. Not to get into right now. And all the shefa that comes into this world comes through the ayin sarim. And then from the ayin sarim, everything comes into the ayilam hagashmi, into our physical world. So the light that's coming down from a malikol omen is going down in a very ordered process. From the higher levels to the lower levels, there's a process. It's processed light. You have processed food. It has to go through a lot in order to become that piece of schnitzel that you have in front of you. So the same way, there's the schnitzel kaviyachol of the hour of the Rebbeinu Shlomo. It's a processed light. It starts off in a very pristine way, and it goes m'madreigel, m'madreigel, m'madreigel until it gets to the el ma gashri.

8:21 But when it comes to soeviv kolamin, we said it's an or makif. It's a light that surrounds everything. When we say it surrounds, we don't just mean in the physical world; we mean it surrounds all of the ilamos, meaning all of the spiritual worlds that exist. There is no madrega lamadrega. Remember, when it comes to soeviv kolamin, you are getting the pure light from a pure light perspective. It's happening all at once, so it's happening in the highest levels and the lowest levels, all happening bevas aches. It's all happening at once. So the Rebbe is pointing out over here that the difference between mamalek olamin and soeviv kol olamin is mamalek kol olamin. There's a process. It takes kaviyachol time. It's not happening at once. It has to go through that process, and then at the end we receive it. Mashiakeyn, when it comes to soeviv kol olamin. Even though it's from a distance, it's all the vasachas. The way it interacts is it interacts with everything at once. There's no process that it has to go through.

9:29 How can we understand this? If you want to understand this, you just have to look at yourself. You have two things that go on inside of you. Sometimes inside of us, we go through a process. So think about it like this: Imagine a person. He sits down, and he sits down to eat a I don't know, a delicious A delicious brownie. So how does it work? It works that many years ago, probably when he was a child, he decided that brownies were a good thing. The first thing you need to do is not in your machshava, but almost like in your unconscious mind, you made a decision. Brownies are delicious. That was the first. Then it becomes like a part of your characteristic. I love brownies. It's a part of you, right? And the kach that if somebody even starts talking about a delicious brownie, you might even start to salivate. Then one day you decide you're walking in the store. And you decide you have an idea in your mind. Now it's not in your unconscious anymore. Now it's in your mind. I want a brownie. When I go home right now, I'm going to have a brownie. You might even turn to the guy next to you and go, "Oh my gosh, I just realized we have these delicious brownies in the freezer. I'm going home. I got to have a brownie." It happens. What happened? This is a process.

11:00 There was something called seichel. There was your mind, not your brain, but your mind. Your mind. I like brownies. Brownies are good. Then it became a midah, a characteristic. Then it was in your machshava. I want a brownie in your dibur. It became something you spoke about, but there was a process. You weren't born loving brownies. You didn't even know what a brownie was. However, v'ha'beis there is something that you do all bevasachas, all at once. Hameir al kulim ke'eched shaloi they hamshachem behadragam yizaluzeh. Imagine if a person had to think when he was walking. When you walk, there's no process. The moment it occurs to you that you want to walk, you're already walking. There's no process. It's not like when it came to that brownie. First, you had to decide that brownies are a good thing. Then it became like a part of you.

12:06 I love brownies. Then it's something you have to think about. I want a brownie. I have to go home and get a brownie. No. When it comes to walking, you just walk. The reason, in a deep way, the reason why you have these two parts to you—one that requires a process and the other that happens immediately—is because that is an emanation of what happens with the Rebbeinu Shlom. Sometimes the Rebbeinu Shlom interacts with us in a processed way, called memalik alamin. Sometimes he interacts with us in a direct way. Called soeviv kolam. So you can only get to the direct when it's Purim. We're going to talk about exactly when mamal ysoeviv. We're going to see because you're going to see that there's a huge amount of soeviv kolam in Pesach. But Pesach comes after Purim for a reason. There's a hamshacha here. But the idea. I think everyone here understands the idea. There's a process. Sometimes you need a process. But sometimes something is direct, like walking. You don't need to think about walking. By the way, that's why it's so painful when somebody has to. If somebody chas shomayim gets into a car accident and they have to relearn how to walk, why is it so painful?

13:18 Is it because I shouldn't have to think about walking? That's not the way walking interacts with me and my nefesh. That's not the way it should be. Walking is something that should be a seiviv kol almond experience. It should be immediate. I have to train myself to make it immediate again. It's very painful because it goes against the grain of what it's supposed to be. The Rebbeinu Shlom created us in such a way that when we think something, immediately we can walk. So the same thing with the Rebbeinu Shlom. When the Rebbeinu Shlom decided to have an impact on the world in a seiviv kol amen type of way It didn't have to go through any tzmzum. There was no process. Obviously, when we're talking about the Rebbeinu Shlom, I just want to make clear: when we're talking about the Rebbeinu Shlom, there's no time. When we say time, the fact that it takes time and malikol almond, that's from our perspective. Obviously, from the Rebbeinu Shlom's perspective, there's no such thing as time. So the reason why you can walk as soon as you think about it is because it doesn't require any of this ordered process. So too, when it comes to above, when it comes to Rebbeinu Shlom.

14:21 There's two influences in the world. When we talk about memalek kol almin, that is the illumination that comes, and it's a revelation in a revealed way, meaning you can experience it. In order for that to happen, it needs to go from one level to the next. So you're having a revelational experience with the Rebbeinu Shlom. Where you are mamish in touch with the Rebbe Nisholam, but because of that, what you can't obviously be in touch with the Rebbe Nisholam directly. So it has to go through this process. You ever heard this? But you say it all the time, in Kaddusha. That the entire land, listen very carefully to the words. The entire land is filled with Hakadosh Baruch Hu's kavod, with his glory, so to speak. So what does this mean? Kavodo haynu ziv. When we talk about a kaddish baruch hu covered, that's not the same thing as talking about the Rebbeinu Shalom himself. That's talking about the emanations of the Rebbeinu Shalom. For example, the ziv is like the pours off, like the ziv hashemesh, the rays of the sun. It's not the sun itself. It's that which emanates from the sun. So what we have over here is listen to the pasuk because it's going to be very deep. Male like memale kolomen, male kolarets. It's filling up the entire land.

15:54 Land, and not anything else. Kveday, Kveday haynu ziv. Kveday means not the kolosh baruch himself, but the emanations of the rebbeinu shalom. Avla soeviv, but when it comes to soeviv kolomen, who sheino miskalem mamish. It's not a direct revelation. Like by mamalik alamin rak bebechin aschitzonius, the impact is from a chitzoni from an external perspective. Avos shalai they had drug, but it's not going through that process of symptom. The kulam shavim kamei neshamos malachim ruchnius v'gashmius v'afilu klipus. That's a very important line when it comes to the rebbeinu shalom. When we're looking at soeviv kol almin, we're looking at it for the world from the rebbeinu shalom's perspective. From the Rebbeinu Shlom's perspective, everything is one. From his perspective, everything is one. Everything is equal. Whether that's a neshama, whether that's a malach, whether we're speaking about spiritual or physical. Because remember, by the Rebbeinu Shlom, none of this really exists.

16:56 And even klipos. A klipa. Remember, a klipa means something that's the shell; it's covered up. Even things that are not kadosh. A klipa is something that's not kadosh. By the Rebbeinu Shlom, From a perspective of soeviv kol amen. Everything is being impacted at once. Everything, because everything is one with the Rebbeinu Sholom. So everything is impacted at once. That which is good and that which is klipa. So this answers a fundamental question which we've spoken about in Tanya before. Which is how does klipa exist in the world? The reason why klipa has chiyus in the world is because there's something called soeviv kol almond. Soeviv kol almond means Hakadosh Baruch Hu is impacting everything at once. Everything means good and not so good. That which covers up the rebanish law. That's what klipa is. So listen to this. This is a beautiful diac. Ukamay shikasuv es hashamayim vehesa'aretz ani male. It's another pasuk. It's pasuk in Yirmiyah. Listen to the contrast between the two pasukim that we've read so far.

17:59 See the outer rebbe's brilliance. Beforehand, we said male kalah aretz kaveday. The pasuk in Yeshayah, Malek ha'aretz kvode, Malek like Memalek ha'olamin, Kol ha'aretz, Dafka the land, And we said kvode was ziv, Not Hashem Himself, But the ziv. But now when it says, Listen to this pasuk, Es hashamayim ve'et ha'aretz. Beforehand, what did we say? Just land. Now we're talking about shamayim and aretz. What is shamayim and aretz? Ruchnius and gashmius. And also what does he say? Ani male. Not kavade. Beforehand, we said kavade. Kavade is the zif ani male. The pasuk says sounds like the rebbeinu shalom's interacting with himself, not with his covered, but with himself. What does that imply, guys? What are we talking about? Memale kolomen or soeviv kolomen? That must be soeviv kolomen because it's talking about ani. So when the pasuk says es hashamayim v'es arets, sain ruchnis, sain gashmius ani male, that's talking about.

19:01 Ani, meaning soiv of kol almin, and that's what the Rebbe says. Ani mahuso veatzmuso yisbarach malay hashamayim ve'aretz b'shava mamish. The Rebbeinu Shlom says when it's a soiv of kol almin, I'm interacting with the world, Shamayim, aretz. It's all me, and it's all the pristine me. It's not the tzmzum me. For those who are just thinking a little bit, you all know that what do you say? What do we say in the Haggadah by Makas B'choros? Who, ani veloshliach ani velomalach? So you are already starting to get the sense that on Pesach, at the pinnacle of Pesach in Makas B'choros, Ani. The Rebbeinu Shlom is interacting in a soeviv kol almen type of way with the world. So you see how the Alter Rebbe is getting us set up for such a deep dive. Remember, we started off and we're asking, Why are we celebrating Pesach in the midst of makas b'choros that is coming b'vasachas mamish, setting it up m'male kolomen.

20:02 There's such a thing called madrega lemadrega. The light is being m'sumtam; it's being restricted. So there's a direct connection with it, but the light is refracted. Maseh einkein when it comes to seiviv kolomen. There's an indirect connection, but everything is at once es hashamayim ve'es haaretz ani male. Good. I know it's late at night. Can we handle a little bit more? Now you guys are holding strong. I told you this when in real chassidus, when you learn it, it's as hard as I think you'll ever learn. You really have to think. But that's what's also so beautiful about chassidus. So I try to tell people, it's not poetry. It's the science. It's the science of everything that's going on. You see how what we're talking about over here, Baral. You and I have been doing this whole year. Talking about really getting to the depth of the way that the Rabbi Nisholam works.

21:07 I say I love it. You guys are pushing it, Mammash Ben Azmanim, and you are pushing it. Unbelievable. V'hineh bepesach k'siv posach Hashem ala pesach pirish. The nase was that the Rebbeinu Shlomo. This was the nase was. The nase was a revelation of Hakadosh Baruch Hu in a process called skipping. Hakadosh Baruch Hu skipped over the Jewish houses. Pesach he skipped over. If you're thinking about what that means from a deeper wisdom, from the Penimius Hatayra. From a deeper way of thinking. You realize that when we talk about skipping, what does that mean to us who understand mamalek al oman and soeviv kol oman? Mamalek al oman is not any; there is no skipping. Mamalek al oman is everything is ordered. But here, when a kaddish bar who skips, he skips. What does that mean? He skips to us in the penimiasatayra. What we think is he's talking about soeviv kol oman. He's skipping the entire process. The haynu vechinas soeviv kol oman. That's what it means. Pesach is another way of saying he skipped.

22:19 Means he skips the whole process of tzmuzum. It's just the soiviv kol amen, The rebbeinu shalom, And again in an indirect way, But in a pristine way, Impacting on everything. Kamayshakasev, the avarti ani v'leim malach. This is what it means that a kolosh baruchu. Shimon, as you said before, as a kolosh baruchu said that it's him. It's not a malach. It's just the rebbeinu shalom himself. The hatam shayat zarech lioskein. Why did it need to be that it's the Rebbeinu Shlomo himself and not a Malach? We've seen before that there are times that our Kol Hachochuv will send a Malach to destroy an enemy camp. But Dafke in Mitzrayim, for some reason, the Rebbeinu Shlomo himself came and not a Malach. That was I thought that was only the last. But that was only the last. But that was the Makah that really convinced. In Chassidus, when we look at Makas B'choros, they ask the question. A lot of the Balay Machshava and the Balay Chassidus ask the question: Why did Nachal Shmuel lead off with Makas B'choros? Had he led off with Makas B'choros, it would have convinced them right away. Makas B'choros wasn't just the nail in the coffin. Makas B'choros, the Rebbeinu Shlom knew the entire time this could do it, but he didn't want to lead with that for whatever reason. But Makas B'choros that was Nachal Shmuel whose keliu is ace in the hole.

23:42 I think I heard a medrash from time that was the malcham of it. I'm saying we know that Agada says Anivla Malch. It was Rebbeinu Shlomo himself, and not anything else. All these like that was like you know that the comic book, The Pesach comic book. So like that's what it was. I don't know how to answer the Pesach comic book. I'm gonna have to go with the other Rebbe this way. I love you, but you know it's just I don't know if it weighs out. I feel bad. I have to go with the Rebbe. The different times that it was with a Malach. Why is it different over here in Yisrael Mitzrayim? Over there In those cases, there was a direct command: go destroy them. Not so when it came to Makkas B'cheres. Over there, it wasn't such a simple thing. Who belongs to who? That wasn't a simple thing in Mitzrayim because everybody was messing around with everybody over there. So who's the bechor of who? So says Shahayu Shtuvei Bezima Ve'afilu Bechor Le'aim Gam Kin Kasha Leida Shai Mehem Shahayu Zakenim Ve'Enza Be'Kach Hamalach La'hev La'hevchin. For again, whatever this means, we have to take it on our level. A Malach wasn't able to ascertain who's a bechor and who's not a bechor. Basically, it's Mefurish and Babb Metzia that way.

25:17 Babb Metzia basically says the Rebbeinu Shlomos Dafka came himself to see who was a bechor and who was not a bechor. Why that couldn't be done through a Malach, I don't know, but apparently a Malach doesn't have that capacity. Some people want to explain. The Rebbe is not happy with this. Some people want to say the reason that a Malach couldn't go down to Mitzrayim is because it's too tame. So the Rebbe says, 'What do you mean? Say, we see that there were times when a malach taka did go down to a very tame place.' So the Rebbe is not convinced that that's the reason. But he says, 'Whatever the time, whatever the reason is, everything comes out one thing.' One thing you see for sure, the Rebbeinu Shlulam is coming down himself. What does that mean that the Rebbeinu Shlom is coming down himself for us? What does that code for? That's code for soiviv kol almond. When it's the Rebbeinu Shlom and not an emanation of the Rebbeinu Shlom

26:21 That's called Soiviv Kol Almond. V'zehu ani. That's the depth. What you were saying before. Ani volomaloch. What does ani mean? Like just like we said before, Es hashamayim ve'esarot ani malei. So when we say in the Hagada Anivlo Malach, It means Soivv Kol Almin. That the Rebbeinu Shlom in his purest form, Without any refraction of the light, That's what was in the point of revelation by Makas B'choros. Now you're already starting to get an idea of the depth and the power of Makas B'choros Because it was the Rebbeinu Shlom himself, not his ziv, not his covered, but the Rebbeinu Shlom himself. The Zehu ani mahusov atzmusu yisparch v'lo bechinas Malach Kol Almin. The Rebbeinu Shlom here is not coming in a way of hadruga. Even though we'll see how the word seyther plays out of here, because seyther would sound like ordered. But here it's bechinas dilug, especially by makas b'choros bechinas dilug. That he's skipping that entire mamali kolomen process right to the slave of kolomen. The im kolze yuvan akusha hana

27:22 And with what we've set up until now, We can now begin to understand the original question that we asked and the answer. Ki hine hayontiv u'inian hashras kedusha alyoina. What is a yontif? A yontif is when the rebbeinu shalom approaches us and he's being mashre kadoshah onto us. Kadoshah, let me just make clear what kadoshah means. Kadoshah means holiness, But really kadoshah means the transparency of the rebbeinu shalom. So in a zman of a yontif, The rebbeinu shalom is more apparent in the world. Ki ilu in a yontif, the rebbeinu shalom took the first step towards you. So all you have to do is open up to receive the rebenishlo. In a yontif, there is a hashra from above. There is a hashra kedusha from above. He's made himself more apparent. The efshe lios gilu yzev a hashra zu at sheyaviru mitchila hachitzon amamunam kamoshakasuf viyart tahara. Normally, if we want to receive the Rebbeinu Shalom, if we want to allow ourselves to receive His transparency, what do we need to do first? We need to take away all the blockages. Like you want to allow something in, you have to take away all the blockages. It's like anything. You have to remove that which is evil first in order to make yourself a vessel to receive the Rebbeinu Shalom.

28:43 That's normally the way it goes. Aleph. Sheu at malekim she klipa tsuma. Initially on Purim, what did we need to do? First, we need to get rid of all the Amalekites. Let's get rid of all of them first. Only then, and Amalek is klipa tsuma. Amalek is not just tam klipa; that's a very profound klipa when we're talking about Amalek. The siv rishis goyim Amalek for acharisah they overed u siv macha timcha. Again, without getting into too much over here, but just suffice it to say, we know how the Torah wants us. To destroy Amalek, that's a machat simchah. We have to get rid of them. That's mechiyas Amalek. Amalek is serious business. First, we get rid of all the bad. Let's get rid of Amalek. Let's get rid of the shell. Then we will be vessels to receive the rebanishim. That's the way it works on Purim. I thought, and we learned by Purim with Rambam and the Chuzis Mavars actually. That you break your kliyam parma. You don't have a kliyam like every other. It's true. You're not saying wrong. That's what the other Rebbe says over there. But you're talking about a different facet of this conversation. In terms of the order, first there has to be a bi'art tahara. First there has to be getting rid of the evil.

30:04 Only then can I begin to receive the rebantshom. The way that I receive the Rebbeinu Shalom Purim Enuchanami is going to be beyond the natural kli. But first it has to happen in a natural way. That's by the way why Purim really, if you read the story without knowing any of the Mamare Chazal, it's not a miraculous story. It's not a miraculous story. Everything happens in a very ordered way. We happen to have somebody who was in the palace who could be a yoetzes for. She could be somebody who could go to Achashverosh and say you're trying to destroy Klal Yisroel. It's not a miraculous story if you read it like that. There's a certain order to it. We know that there's a deeper thing going on. Not going to be true by Pesach. By Purim, the first step is the revel. The first step is getting rid of the bad stuff. Just for Darik Marshal to understand, if you want to bring the king into your house, what is the first thing you need to do?

31:05 Clean the house. You can't bring the king into a dirty house. So that's the way it is on Purim. On Purim, we have to clean house first. Get rid of Amalek, get rid of the Ra. And then only afterwards can we allow the Rebbeinu Shlom to come in and take his dira betachtaynu. V'lachein hayuze b'shne yamim yam echad ha'avara va'ach kach lemar charaso agilei. That's why on Purim there's really two days. The first day is getting rid of everything that's bad. And then afterwards there's the revelation. Now let's understand in a deeper way. Why does Purim have to take place in parts? Because it's a mamale kol almin type of experience. So there's a process. Process number one is I remove that which is bad. Process number two is I bring the Rebbeinu Shlom in. That's good. So there's a process. It can't happen at once. It doesn't make any sense to happen at once. It's a process. That's what it is. That's what it is in its nature.

32:07 There's a process to it. But when it comes to Seviv Kol Amin, remember what we say? Go back to the introduction. What do we say about Seviv Kol Amin? We're looking at it from the perspective of the Rebbeinu Shlom. From the perspective of the Rebbeinu Shlom, none of it really exists. So by him, it's all one. He's impacting all of it at once. So now we can start to get a sense of why the nase, why we can celebrate. Even though we're still in Mitzrayim, Makas B'chayos is happening, and we're in the middle of our celebration. Everything is happening b'vas Achas. Why? Because what's the revelation of Pesach? Not a mamalei kolomen, but a soeviv kolomen. Avonest the Pesach. They gileb bechinas soeviv kolomen. She ain't a bechinas eschalkes. There is no division when it comes to mamalei when it comes to soeviv kolomen. Everything is once. Umeir l'kulam ke'eched. Everything is being illuminated all at once. As we said, the good, the bad, everything is being illuminated at once. So now you can understand why these two exact opposites can happen at once.

33:12 At once we can experience makas b'cheres, and at the same time we can be experiencing redemption. We're still in the middle of Mitzrayim, we're still in the middle of the klipa. In the world of Hesayev Kol Almen, everything happens at once. So literally, exactly at that moment, where we're mamish in Yisias Mitzrayim, at the very same time, makas b'cheres is occurring, and we're already saying halal. We haven't even left yet, but by us, that's okay. In the world of Sefer Kol Alman, to be experiencing multiple things at once is not a stirah. I once heard that a definition of the word maturity is to be able to hold multiple conflicting emotions at once. Like a person on one hand is very, very angry, and they're very upset, and they're very hurt. That's one emotion, and at the same time, to remain calm, cool, and collected, and not to be again—it's not ignoring the angry part of you because that's usually just suppressing the anger.

34:19 But literally, to be able to hold two conflicting emotions at once—that's the world of Sefer Kol Amun. That two exact opposite things are mamish occurring at the same time. I'm in Mitzrayim and I'm saying Hallel. Mamish occurring at the same time. Why can I do that? Because I'm living now in the world that's way above my world. It's above any concept of any even a ruchnius concept. Even the highest levels of atzilus by sevev kol almin. It's all one. Everything is one. That's where you go on Pesach. You go to a level of sevev kol almin. Where you're seeing everything from the Rebbeinu Shalom's perspective. Everything is one. So even though I'm in Mitzrayim, Am I really? I'm saying Hallel. I'm literally able to do two things at once. I'm actually able to live in a different world. This might be the key to happiness on some level. Because when a person is suffering from tremendous pain, If they're living from the perspective of a mamalikal almin. So that's one level.

35:20 They can say the Rebbeinu Shalom is doing this to me for whatever reason. In the world of soeviv kol almin, you can mamish be in Mitzrayim and you could be singing Hallel. It's not a stira to each other. It's a very, very high level. I'm not sure that we should expect that from ourselves right now at our stage in life. But the truth of the matter is that there is something like that where a person can go and he can be above everything. I can see the world almost from outside of myself. I can see it like keliu. It's in a movie. It's not really happening in a certain way. I'm with Rebbeinu Shlom and I'm happy about being with Rebbeinu Shlom. That's called seiviv kol almen. The Rebbe says that people say it was in two different times. This is before. This is afterwards. The Rebbe says not true. Everything happens at once.

36:19 Can I continue? He brings over here in the Mavuera something. I just want to speak out before we get to the third parak, which is also very difficult. Again, at any point if you guys want to stop, it's not much tremendous. Benazman, I'm pushing yourself at a quarter to eleven at night to be working on this. What time is the last? You have time. We'll go a little bit longer. We don't have to go. We don't have to do the whole thing. We could pick it up a different time too. But just to finish up, at least this part to finish up. He brings here something I think is important to read inside. Go through it a little bit faster, but it's a very big yisoid in chassidus. He says, 'Yadu shakol and yana mivurim besifrei akabala v'chassidus bevir and yana al derech hasoid yishla imbitoy ba'avodis Hashem be'pol.' It's not the way of chassidus to just speak out kabbalah without having a practical nafkamin at the end. You have to be able to walk away with something. So he wants to speak out over here and the mivures. We're holding by a very big yisoid in kabbalah. We're holding by the deepest secrets now. We're holding by mamali kolam and the slave kolam.

37:21 And we have to take something practical to walk away with. Even though we're in the middle of the piece, we have to stop right now to be able to take something away. That's why I wanted to stop to Dafka read this part of the piece because I think it's very important. Let's talk about what it means to live with two opposites at once. The small doichav the amin mekareves. You all know that there's Maimer Chazal that a person has to push away with the left hand and has to pull close with the right hand. Sometimes you have a need. For example, you have a child. The child needs a patch for whatever reason. I don't mean necessarily a physical patch. The child needs a reprimand. Something that the child needs. That always has to be with the left. With the right hand, with the stronger hand.

38:14 You always have to be bringing things closer. So it's at once the small is pushing away, and you have to tell it's not okay. That's a boundary. That's a border you can't cross. But it always has to be in all of our interactions with everybody in life, even when we have to pull away. But it always has to be from a place. It always has to be flowing from a place where I'm bringing a person closer. Sometimes a person needs to say you're not doing the right thing, and nevertheless they're bringing somebody closer. I give you an example, a beautiful story that I heard. About a Chabad rabbi out in South Africa. The community wasn't so happy with the rabbanim that were there beforehand. They got a new rav. This guy was sitting, a Jewish guy, he was sitting in a restaurant on Shabbos. He was sitting like a cafe, and he was sitting outside on Shabbos eating at the cafe.

39:13 And this rabbi is walking home from shul on Shabbos. He sees this guy sitting in a cafe on Shabbos. It's clear he's been mechal Shabbos. He's going to pay for it, obviously. The rabbi walks over and he goes, "Shabbos." And the guy inside his head is like sitting there. Here we go again. It's another one of those rabbis that's just giving him a hard time about Shabbos. And he's just sitting there. And the rabbi turns him again and he goes. Shabbos. And the guy is getting frustrated in his head, what do you want from me? I'm not an observant Jew. Why are you pressuring me? He's building up anger and anger. And then finally, the rabbi turns him a third time. He goes, Shabbos. How could you be sitting here in a cafe on Shabbos? You belong in my house. You should come to my house for Shabbos. So come with me. Come to my house for Shabbos lunch. And that's what happened. He went home with him for Shabbos lunch.

40:13 Now the guy learns it. That's one of those stories. Why? Because it was the perfect balance of him pushing away with the left hand. He was telling him it's Shabbos. You don't belong in the cafe on Shabbos. But he said, 'But where do you belong? You belong in my house for Shabbos. The smallest da'icha, but the right hand is mikareves. That's how it has to be. Two mamish opposite things. You're pushing away and pulling close at the same time. As a rebbe. And you'll see this one day, Mitzvah, in your own families and with your own talmidim. You'll see that the balance of telling somebody no. But making them feel like it's a yes is a very tough balance. To be able to say to a talmid, 'I do this because I care,' even when it's uncomfortable for the talmid and maybe the talmid is complaining, but you're setting the boundary and you're setting the border and you're saying, 'You can't do this. You can't just.' Whatever it is, fill in the blank, and at the same time, you are making them feel loved. Very tough balance to strike. If it's done with even the smallest amount of yemin daicha and small mikareves.

41:22 And it's out of balance, meaning if you are drawing close with the left hand and pushing away with the right hand, it's not going to work. How does this relate to what we're talking about? We'll see. There is such a thing called a mitzvah sase and a mitzvah losase. Sometimes the Rebbeinu Shlom tells us to do something. Sometimes the Rebbeinu Shlom tells us don't do something. In any relationship, sometimes the wife says what she wants you to do, and sometimes she says what she doesn't want you to do. What happens if you do what the wife doesn't want you to do? That's a problem. That's not going to work out so well. And what if you ignore what she wants you to do? That's also a problem. In any relationship, there's a shetach where the relationship exists. It's called the do's and don'ts of the relationship. So the same thing is true of our relationship with the Rebbeinu Shlom. There's dos and don'ts. This is what the Rebbeinu Sholom says: Don't eat this. Do put on tefillah. Whatever it is, dos and don'ts. The dos and don'ts of being in this relationship. So what does this mean? When there's a misvah that's a leisa, that's the Rebbeinu Sholom's way of saying, Push this away. This is not for you. This is not a good thing.

42:33 This is as we learned in Tanya, Dvarem asurim. These are things that have no shayches to the erel makedusha. They don't belong to you. The key of mitzvahs, I say, What does it mean? The Rebbeinu Shlom tells you to do something, And you know hamshachas orah kadosh al nafsho. That's the Rebbeinu Shlom saying, Bring this into yourself. This is a good thing. This is a healthy choice. Bring this in. Vehem b'daberagash bishabamakayem a mitzvah, And also that physical thing that you did with it, Like we've spoken about many times, The trickle up effect. You've heard me talk about the trickle up effect this year. Just like there's a trickle down effect. What's a trickle down effect? The trickle down effect is when you open up a Walmart. How many jobs did you just create? Again, I'll exaggerate it. Even though it's all true. So now think about all the products that are now put on the shelves of a Walmart. How many thousands and thousands of products? First of all, somebody had to manufacture those products. Which means that somebody had to make the warehouses that would manufacture those products. And the machines that would manufacture those products. And there were all those workers that went into being manufactured those products. And all the workers that went into being manufactured the machines.

43:35 And all the workers that went into being manufactured in the warehouses, and then there was all the shipping, and all the people that manned the shipping, the people that manned the gas stations that were able to get the ships gassed up, all the people that worked on the boat, everybody that got from China because all things are made in China, that got it from China to Walmart. Imagine going to China and not being able to find what you need—it's crazy. Everything's made in China. I should be able to get anything I want over there. So all those people, all those thousands and thousands of people, and all the people that made the gas stations, and all the people that made the pumps, and all every single thing. Went into getting that, little doll, over to that Walmart. And then the other people that work in the Walmart itself, the cashiers and the maintenance men, and the people that stock the shelves, and all the people in the corporate offices of Walmart, there's a trickle down effect with that money. When you spend a dollar in Walmart, that dollar is so powerful because it's impacting all of those different people. So in Yiddishkeit, there's something called the trickle-up effect. When a person does a mitzvah

44:38 When they take a cup of water and they make a bracha over it, I already made the bracha on this cup of water. When you take a cup of water and you make a bracha over it, think about how many people I've impacted. The people that made this bottle, the bottling plant. The people that went into the making of the water, the people that shipped it, all the people that were involved in all the shipping, every single thing, they were impacted by this bracha. So when the Rebbeinu Shlom tells us to do this, what is the Rebbeinu Shlom really saying to us? He's saying this is good. This is good. This is good for you. It's going to bring some a little bit more transparency of me into your life. Furthermore, this davar hamegushim. It's a good thing. It's open. It's open to having the Rebbeinu Shlom revealed within it. And therefore it has a tremendous impact. Anybody that was now involved in that water getting to my cup has been impacted by that bracha. That's a wild thing to think about. Imagine how hard it would be if you really were conscious of this all the time to miss a bracha.

45:42 That would be like giving away a million dollars every single time you miss a bracha. I had the most incredible opportunity. To have such an enormous impact on the world, and I just threw it away. You don't see it, does it? It's hard. As I said, you have to be conscious of it. But it exists. It's no less real than that Walmart trickle down effect. It's much more real than the Walmart trickle down effect. So we have a mitzvah sasei and a mitzvah los sasei. Mitzvah los sasei means the Rebbeinu Shlom says keep that away. Mitzvah sasei says the Rebbeinu Shlom bring this in. Shtei avayd es elu mekarim b'shteim midos haforchios da'avas Hashem v'yiras Hashem. Kedisa betanya. This comes down to when he talks about things losase, things that we shouldn't do, and asase, things that we should do. It basically comes down to avos Hashem and yiras Hashem. Avos Hashem obviously is the mitzvah asase. If you love Hashem, what are you going to do? You're going to do what He wants. And if you fear Hashem, you're going to stay away from that which He tells you to stay away from. Like if a person loves their wife, what are they going to do?

46:45 Whatever she wants. If your wife tells you. I need your help. What are you going to do? You are going to help her. And if you fear your wife, And Mirzah Hashem, You will appropriately fear your wife. Then if she tells you not to do something, Don't do it because you will suffer the wrath of the wife. This is not something that you want to experience. Kedisa Betanya, Daava. I am aware that she's in the next room. Don't worry, Kedisa Betanya. This is what the Tanya means, Perek Daled. That love of Hakadosh Baruch Hu is the shirish of all the mitzvot to say. When a person is on fire with love for the Rebbeinu Shlom, he is just mamish so passionate and he's just flying out of him. So then, if I love Hashem so much, what do I want to do? I just want to do whatever He wants me to do. I just want to do it. I'm so in love with You. Just give me another opportunity to do something for You. I'm on it.

47:52 That's that. That is a hundred percent correct. Shimon, excellent. Aava is I want to do. Yira is a bittol. Yira is always parla bittol. That's why Yira and Aava come together because without, if you only have a hava, and there was no bittel in you, so then there is no room for the Rebbeinu Shlom to come in. That's called "I love you." I am still I, and you are still you. When there is an ava v'yira, so it's pyola bittel. Now the love makes the I and the you into a we. Now there is true intimacy. Very well said, Shimon. Perfect. Being having alacrity Being careful when it comes to not doing the wrong things. What we put into our mouths. How we speak. That comes from the shir. That comes from the shirah of yira. I don't chas v'shalom want to rebel against the king. Who nizr me'oid melasas esedavir shu neger utsaniyusbar. I don't want to do anything that's chas v'shalom going to upset the king. Not yira when I say. Not I. I was joking around before when I said the wrath of the wife.

48:54 When we talk about yira, and in the deepest level, it's. I would never want to do that to you. I'm so inspired by you. I find you so incredibly awesome. I would never want to do that. That's the highest level of yira. You'll say love and fear are two opposite midos. It's not possible that these two things could exist in a person at once. How could I love and fear you at once? Doesn't make any sense. I should, mamish, be terrified of you and totally in love with you at the same time. That's very emotionally confusing. Was that? But exactly. That's what it's going to come down to. There are people in this world who are mamish, just like pulling everybody in. There is a certain tzaddikim we see this with certain rebbeim. I am sure you have this that just like, no matter what, they just have the kind of sweetest words and just feel so safe. And no matter what, a tzaddik don't even worry about that avera. Just come closer.

50:12 Very beautiful to be around those people. On the other hand, we also need people, and many of us also love and find attractive those other people that our mamas is bashing, bashing that ra out of you. And I've seen guys walk out of Mussar Shmuzin where the rebbe was mamas is bashing, and they walk out and they go, "What do they say? That was awesome, yeah? Why? What just happened? The guy mamas just sat there beating you over the head till you realize what you're putting inside of your brain, watching that stupid Game of Thrones. Do you understand? And you and guys walk out and say, "That was awesome." Why? Because there are people whose natural teva is a hava, bringing people close. There are people whose natural teva is zero. To have both of those at one time, that's only when you are talking about the natural order of things. That this one is a little bit more ahava, and this one is a little bit more yira. But guys, we're holding by seivik kolom. What does seivik kolom mean? Everything at once. Nothing is a stirah. There is a higher level. This is what it means to leave Egypt. What does Mitzrayim mean? Restriction. The word Mitzrayim means meitzar.

51:27 It means to be constricted and restricted. When a person is in Mitzrayim, it means he's trapped within himself. He's trapped. When a person leaves that, imagine if you could be free. Imagine if we could truly be free. We're not worried about what anybody else thinks of us. We could just be who we want to be. We don't have to worry about anything. I'm going to get up. I'm going to have the greatest davening. I'm going to have the greatest learning. I don't care what you think. I'm free, and I'm even free from myself. Forget what other people think. I'm even free from all of my fears. That would be unbelievable. That's called Yitzchias Mitzrayim. That's what Yitzchias Mitzrayim means. Yitzchias Mitzrayim really means that I can reach the highest level of Avodas Hashem. Not like what we were talking about up until now.

52:22 Which again is a very high level. That guy that's just bringing people close, and that guy that's mamish is beating out the ra. Those are beautiful levels, but that's not the highest level. There's a higher level where it's so echad you're living on such a higher plane that you can mamish. Live in all of those dimensions at once, free from any constraints—from constraints from within, constraints from without. You can live with everything kulo ke'echad. How do you get there? That's what we're discussing right now. And you put yourself to live like that every day, every way. We are humans. And therefore we won't. But we have the ability, and specifically on Pesach, we have the ability to reach this majiga. So yes, there are people that are living with both of them at once, and we can aspire to that. That's what Yitzias Mitzrayim is. Yitzias Mitzrayim is not just something that happened historically; it's something that exists now in the world that we have the ability to tap into. And that means that a person can leave that restriction behind and he can live like that. She asked the Madriga about this Hashem and the Krias Mitzrayim.

53:28 There is something called Mitzrayim. The Kedusha, the same way, there is Mitzrayim. As we spoke about in Tanya, the same way, everything that exists in kedusha exists in tumah. Everything that exists in tumah exists in kedusha. So the same way, there's restriction on a tumah level. There's restriction on a kedusha level as well. V'yeshnu gam ba'avidas bnei Yisrael pirish Mitzrayim hu lashon meitzer v'gavul. Mitzrayim means that you're restricted. Shetoichen says that Mitzrayim v'yeshnu gam ba kedusha v'ukshavidas alu mubelis l'tiav l'fiatavishalo. Sometimes you get stuck with kedusha. You get stuck only with what's natural for you. And you're not able to do what's unnatural. So you can serve Hashem, and you are serving Hashem incredibly, but only in a natural way, limited to what your natural kaiches are. We're going to talk about something even higher than that. The inyan yisias mitzrayim. What is yisias mitzrayim of kedusha? It means hayitzia mehagvolas vahadaros tivias nasho. I'm even able to go beyond my natural teva. So if beforehand I was only able to take a layup

54:32 Now I'm knocking down every three. So that means in the world of kedusha, if that means that before this I wasn't able to relate to learning, I was only able to relate to davening. Now you can relate to davening and learning. If you could relate to davening and learning but you couldn't relate to chesed, now you can relate to chesed. If you could relate to davening, learning and chesed, but you are not able to relate to simcha, now you can relate to simcha. If you could relate to davening and learning and simcha and chesed but you couldn't relate to chesedus, now you can relate to chesedus. You can relate in this world of Yisrael. You can go beyond your natural tava. You can go. It doesn't matter. You're not restricted anymore. You can do whatever you want. You can live on such a plane that you don't even see the restrictions. They don't even exist for you anymore because you're above it all. You're seeing it from outside.

55:18 Let me say it to you the way that I once heard it from one of my rabbis. It is a very deep way, and you really have to think deeply about this. I know it's very late at night. Also, it's very hard to think deeply about these things late at night. And especially after you guys have had a hard day of working. Now you know what it means to be a balabas. You work all day and you come home and you learn Chesedus at eleven o'clock at night. That's obviously the way it goes. The I just tell you, Mamish, the deepest way of thinking about it. If a person lives in their reality, then they're trapped by their reality. And they can only do that which is natural to that reality. Meaning, if I believe that this is real. Everything in my life is real. This table is real. This cup is real. My wife is real. My children are real. Everything is real. These walls are real. Everything is real. So I'm trapped by this reality. I can't walk through that wall. That wall is real.

56:11 But imagine if you were really able, in a profound way, to see the world from the rabbinical perspective. Like we said before, that man in your head who's thinking is not real. Therefore, since the man in your head whose thinking is not real, if the man in your head who is thinking decides to fly, can he fly? Of course, because he's not real. When you learn that you are not real, then you can do anything. But we are trapped by reality. That is because you are living in a mammalical almond type of way. You can't actually do. There's such a thing called kvisa saderich. Kvisa saderich, for example, The Rashi says that by Yaakov Avinu, Yaakov Avinu turned around and all of a sudden he found himself thousands of miles away, by the Makom Mekdash. Or prophecy, for example, How can somebody know the future? Is that any more logical than flying? But back in the day, if everyone did it, it seemed to be good. How did they do that? I'm telling you how they did that. They did that because they were in a dimension where they realized this isn't real, and all of a sudden they could see things bevas aches. We can't do that nowadays. So nowadays we are on a much lower level.

57:29 But we have to know that it exists even within ourselves for our own yisyetz mitzrayim. As long as you are trapped in your reality, this is the way guys talk. I am sure now that you are holding your kemit shanah bet. You are holding by pesach of your shanah aleph. Like we were just joking around before, the shanah aleph guys next year, they're going. What does shanah aleph guys say in the beginning of the year? They're trapped by their own reality. I can't do this. Blaming everybody and everything around them. Why? Because they're trapped in that reality. The more mature you become, the older you become, you realize reality is malleable. Reality is very flexible. In fact, we know that simply by having a positive outlook on life, your entire reality changes. How did that work? All of a sudden, a guy comes into work and he's smiling, and all of a sudden, things just go better for him. Reality is not real. Reality is a choice. Now today, all of the biggest thinkers are finally realizing this. All the psychologists, all the motivational speakers—they're realizing reality is a choice.

58:31 I'm going to take responsibility for my reality because I determine what reality I live in. So I don't have to be trapped. I was thinking about that. I think if you go through life and you go through college, saying like, 'Oh, I want to be a doctor.' Than like any other amazing offer that's gonna come to you is no I just want to be a doctor I want to be a doctor and you don't know maybe you just could have had a better life by doing something else that's right it's like if you just keep your mind open you know I'll do whatever comes my way I thought that would be a better yeah you'll probably be able to again there's something to be said about being driven for a particular goal but at the same time a person that's open to life's experiences is going to experience a very rich type of life His reality becomes richer

59:16 So I can choose to be happy. I can choose not to get stuck. I can choose not to be lazy. I can choose to wake up with passion and purpose. How do you choose to be happy? I'll give you an example. I was listening to one of these motivational speakers today. Chachma bagayim tamen. This is one of these real chachamim. He gave a tremendous marshal. His marshal was that he decided he wanted to learn how to play golf. So he hired a golf pro. The first time out there, he was mamish cranking him out. He was knocking shots back. He was doing unbelievable. His second time, everything is landing in the sand and in the water, and he was going crazy. So of course, what do you do? You blame the golf pro because nobody wants to take responsibility for themselves. So he says to the golf pro, "Obviously, this is your fault because even if I'm going to be playing at a low level, I should be able to be consistent at this low level. I'm like jumping up and down. One day I'm good, the next day I'm terrible." So the golf pro says to him, "You're actually only one millimeter off." "What do you mean I'm one millimeter off?"

1:00:18 He goes, "If you would hit the ball one millimeter this way, the ball's not going to end up in the water. The extreme change over there, what that ended up being in the water or ended up being in the sand trap, is just a one millimeter change over here." This is an incredible thing when you walk through life and you realize while everything is going crazy, you realize it just needs a one millimeter change. Then he brought a second example, and we know this to be true in Chassidus, that the difference between beautiful and ugly is one millimeter. For example, if there's one millimeter between your lip and your nose, you're beautiful. There's supposed to be the exact amount of your eye in between your nose and your upper lip. Supposed to be that exact amount. Everyone's going to be checking for themselves make sure that they're beautiful. It's interesting. If it's less than one millimeter, you're incredibly ugly. If it's more than one millimeter, if it's two millimeters, you're incredibly ugly. We know this in Chassidus.

1:01:22 In Kabbalah, there's a concept called the symmetry of the face, which is based on the nose. So I'm glad that these plastic surgeons are figuring it out now. Don't worry, we knew it already. Rashbi knew it thousands of years ago. It's good they catch up to us. It's cute, but it just takes them more time. We have to have rachmanas on them. They don't have it as a misleira. It's like they climb to the top of the mountain and we're sitting there the entire time. They're like, "How'd you get up here? We were born up here. We were born on the shoulders of giants." So the idea is that a one millimeter change makes all the difference in the world. It's the difference between ending up in the sand trap or the water or on the green. It's the difference between being beautiful or ugly. Watch this. It's the difference between being confident and being broken. When you walk around like this. How much of a difference does that make? You walk into a meeting and you're like this, or like this. It's an enormous difference, one millimeter. So how do I live? To answer your question, how do I make that choice? It's a one millimeter choice. It's not an astronomical choice. It's the choice to determine whether or not I'm going to live in my own reality, or I'm going to see the world from the Rebbeinu Shalom's reality.

1:02:41 Which means that this is just an imagination anyway. I know Rivtzi is very into the Matrix. In order to understand a lot of these ideas, if you've seen the Matrix, it happens to help tremendously. In the Matrix, when he learns that the world isn't real, all of a sudden he can do anything. Once you learn that the Rebbeinu Shalom gave you this world, but it's not real. Your experience is very real, but in the Rebbeinu Shalom's world, you don't have any reality. You just have an identity. Only his existence is the truest reality. What does that mean? It means I'm able to accomplish anything. It's a one millimeter shift. It's a shift between: is this real? Or is the Rebbeinu Shalom real? If the Rebbeinu Shalom is real, then I can do anything, and that means that I'm not restricted in any way. And now I can live in multiple dimensions at once. Which is, by the way, when we get to the depth again. We're going to get off topic. But that's why in the Beis Hamikdash there were multiple realities at once. We know that the Beis Hamikdash was a physical structure, and at the same time, nisim v'neflos are occurring all the time.

1:03:44 The walls of the Beis Hamikdash are expanding and contracting depending on how many members of Kallah Yisrael are in there. The Kodesh Hakadoshim fit the iron inside of it, even though the Kodesh Hakadoshim could not possibly fit an iron. How could that be? How could you live in a dimension of the physical world and at the same time not live in the dimension of the physical world? How could you live in multiple dimensions at once? That's a soeviv kol almond type of experience. When there's a real revelational experience, that's a soeviv kol almond type of experience. Let's finish this up, because he's mamash going to make your point. The inyan yetsi yitzmets raim who ha yetsias meagvolas vaagdaros tivias nasho aydeisha other magiel bechinas bittel legamre bittel mamashim and your point. How does a person leave Mitzrayim? How do they make that one millimeter shift? Can't be mivatul yourself. You got to submit. In America, to submit to something means you're weak. Like it's a win by submission. In Yiddishkeit, until you submit, you are only living in your own reality. You're confined and restricted. It's once you give in to the truth now you become free. Only a slave to the truth can be free.

1:04:50 Sheinu margish asatz mo klau v'eno tovus mukum latz mo klau. The more you mivatle yourself, the less space you take up. The bigger your world becomes. That's why, again, we're getting so off track here, but it's such beautiful stuff. We have to share it with each other. That's why, if you're talking about a life, the more people you have in your life, the less space you take up, the more enhanced your life is. A person comes to a family event or an event where all person comes to his wedding. He could mamish be in a zafuf room and people are all on top of him dancing with him. But he mamish feels like a million dollars because he's got all his friends there. It's the happiest day of his life. The more people you have in your life, the less space you take up. The more enhanced your life is. Bittul byos is where it's all that. That's yer. I have to be mevat to myself. B'milim pshutos hanekuda hatichanos etzlo. He kiim ratzon bara. What does bittul means? Let's say it simply. Bittul means, Rebbeinu Shlom, I want what you want. Forget me for a second. Today that's where again. That's where Chassidus has it right. And today all the motivational speakers have it wrong. They're all like. Take what you want.

1:05:53 Do what you want, make what you want happen. In chassidus it's the exact opposite. It's forget what you want, stop being so narcissistic. What does the Rebbeinu Sholom want from you? Like the story of the Alter Rebbe that a chassid came to him and he gave him a whole list of things he needs. And the Alter Rebbe said to him, 'Now I know what you need, but I don't know what you are needed for.' Rabbi Nachman of Breslov said, "If you're not going to be better tomorrow than you were today, what is the purpose of having a tomorrow?" Tomorrow is another opportunity to serve the Rebbeimishlo. Considering what you're doing today, it wouldn't necessarily be better. But we always have to be better. We always have to strive to be better. In Echnami, today we're at a good level. Tomorrow, hopefully, we'll be at a good level too. But that good level should be one step. We always have to be walking up those stairs. Life is an escalator and it's going in the wrong direction. That doesn't mean that you're you're, tomorrow is tomorrow. Today was great, but tomorrow is going to be better. It has to be better.

1:06:54 It's the nature of tomorrow. But that can only happen if I'm avato myself. Can only happen if I want what you want. If I'm just sitting there doing what I want, so then why does tomorrow have to be better than today? Today was good. Tomorrow will be good. It's only good when it's good for him. That's why nobody's finding happiness in the world today. Ubaifin zaviduso he bchalat chumin shal kedusha beli shinui shenim mishana klal be'ez inyinu also limeratayra avidusat tefilu kiemam mitzvos asiyas devar yirushus l'shem Shamayim bchal dovadov aviduso he mitach oisla habitul amuchol l'ratsan ha'elyon beli shinui v'gamim negative and nasha it doesn't matter what I'm doing whether it's limeratayra davening doing a mitzvah even I'm just having a just a delicious meal a delicious barbecue benazmanim it's all l'shem Shamayim everything is l'shem Shamayim because I'm not doing it for me I'm doing it for you. So too when it comes to the mitzvahs I say and los I say.

1:07:45 By us If you're talking about a level of bittul, if you're talking about that the Rebbeinu Shlom's existence is the real existence. It doesn't matter to me if I'm doing something that the Rebbeinu Shlom wants me to do, or staying away from something that the Rebbeinu Shlom doesn't want me to do. Other Marishon was upset. What was he upset about? The Rebbeinu Shlom told him, "Don't eat from the tree." And other Marishon says, "That's all you want from me? Not to do something? I want to serve you with action." That's why he did the avera. He wanted to have. He wanted to give, get actions. He wanted to get actions. But when you're living from a bechina of seivikol aman, when there's a bittel to the Rebbeinu Shlom, it doesn't matter to you. I just want what you want. You want me to do something great. I'm going to do something great. You want me to stay away from that? I'm mamish going to stay away from it. It doesn't matter to me, because by as long as I'm doing what you want, I'm happy.

1:08:45 I'm just as excited to not do an avera as I am to do the greatest mitzvah. I'm just as excited to put on tefillin today as I am mamish to not eat treif. To me, as long as you're happy, I'm happy. All I want is to do what you want. For example, if you have two people serving the king, two officers. They're not just doing exact opposite things. One is dealing with internal affairs. One is dealing with external affairs. They're not just dealing in two different worlds. It's like the FBI and the CIA. The FBI does what it wants. And it doesn't care what happens to CIA and the CIA doesn't know what it wants and it doesn't matter what happens to FBI. That's why they never share information. That's why you have such a thing called nine eleven. Had they been sharing information, Nine eleven never would have happened. That's why they had to make all these acts to make sure that they were actually sharing information. But still today they fight because each one is only worried about what's best for them.

1:09:58 These two officers, come in front of the king? Now what do they feel? Now all of a sudden it's not about my territory. What is it about? We're working for you. We're all working for the same boss. So therefore, what do we have to have? We have to have cooperation. It's like two divisions of a company. Each one is trying to get the most budget. But what does the CEO say? I just want the company to be successful. So that's the way it is by us too. If the king tells you, "Listen, You've got to give in a little bit to him. So then, what do you say? If that's what the king wants, that's all I want. When you're standing in front of the king, what do you realize? It doesn't matter what I want. I'm not interested in what I want. What does the king want?

1:10:48 If the king wants me to move a vater, I'll be a vater. If the king wants me to work harder, I'll work harder. I just want to do what you want. I'm happy to work with anybody. You want me to work with this guy? I'll work with this guy. I'll work with anyone you want, as long as you're happy. That's why when you do a job well done, and at the end of the day, when the person you're working for comes over to you and says, "You guys did great," how do you feel? You feel like a million bucks. Because we are happiest when the person we're working for is happy. When we're living, as we said before, in this level of maturity, when nothing is a stira, when I'm able to live in two emotional realities at once, I can live at the same time. I'm being pushed away. I'm being told, "Stay away from this." Good, I'm happy. And at the same time, you tell me, "Do this." Good, I'm happy. I'm all living. It's not a stira. By me, it's all the same. I don't care. Just tell me what you want me to do. I'm happy to do it. That's all I want.

1:11:52 By me, it doesn't matter. You're telling me to stay away. I'll stay away. You're telling me to do it. I'll do it. Doesn't matter. As long as you're happy. Soiviv kol almond that everything is vavach asach that I can live in multiple dimensions at once because from the Rebbeinu Shalom's perspective, Halachim, Even klipos, even the ayin hazaygashmi, Everything is all one. Memela, I can live all one. Guys, I got to get you some sleep. You mamish being meisher nefesh, Mamish sheir for an hour and fifteen minutes. Come out already. Hour and fifteen minutes flies by when you're learning chassidus. We'll figure out before Pesach to pick up the third parak.