Purim - The 50th Gate, Going Beyond Knowing

2:40 So what is this idea that not only should we get drunk, but we shouldn't be able to tell the difference between the biggest Russia in the world and the biggest tzaddik in the world? What in the world does this mean? The second question. To be malamed skus There's a shita. It's not so popular today with the yeshiva bacher, but there's a shita that you can drink a little bit. And go to sleep. And in the time that you're sleeping, you won't know the difference between arahamim and boruch moruchai. So it's like every shul rav gets up and he says, there's a shita, and all the yeshiva bachers are going. What are you doing, Rabbi? Come on. This is our time to have a good time. Why would you rain on our parade? But it's a funny thing. This Gemara says, 'Chayev inish lebesume, but puri ad lo yada bein arah hamal lebarach mordechai.' It sounds like a person is meant to drink excessively.

3:33 Seems to be a funny little loophole. What is the inner idea behind this sack that a person could go to sleep on Purim and be yotze the mitzvah of not being drunk But drinking enough to get to that state. Those are the two questions we have at the beginning of the Gemara. Where does this sheeta come from? Perhaps it comes from the hemshich of the Gemara. The Gemara tells a story. If you haven't heard the story before, it's an amazing story. The Gemara tells a story of a perimsuda Perhaps at a table just like this one. And who were the two sages that were at this perem suda? It was none other than Raba and Rav Zera. Raba and Rav Zera were at the perem suda together. And they became inebriated. Come, Raba. Raba stand auf, v'shachtelir Rav Zera And he shechted Rav Zera. He killed him.

4:31 A deadly premise, if there ever was one. And then Raba davened And tchias amesim occurred. And Razera got up. The next year, the Gemara says, Raba goes back to Razera and he says, "You want to do peramsuda again? So Razera said We can't rely on a miracle every time. So there are three questions that we have to ask on this Gemara. Could it be that the great tzaddik Raba killed a person? Could that possibly be? That in his drunken state, imagine Rav Chaim Kaniewski in a drunken state, he gets up and he shechts another tzaddik at the table. Could we imagine such a thing? This is very serious shita. This is actually a gemara that's brought la halacha. So it seems that this was a real story. So what does it mean? Come, Rabba, the shecht deyler of Zera. Even the word shita here is very interesting.

5:38 Come, Rabbah, vahara grivzera. Come, Rabbah, vekolli grivzera. That would have been the appropriate way to say. What does it mean that he shechted him? He's not an animal. Second question. I don't know how many Purim suddas you've had when you're married. But there are certain events that happen at Purim suddas that, when they happen, usually the wives or the husbands go. Next year, maybe we'll do Purim with somebody else. Like we had once a poorim guest That they came late to the party a little bit, so they felt they needed to catch up. But this particular guest is not a He's not a big drinker. Baruch Hashem, and so he got drunk very quickly, and because he drank very quickly, he passed out very quickly, and he passed out on my floor. And he would wake up from time to time, well after the suddu was over, but he was immobile, and he would wake up, roll over, and throw up.

6:35 All over my floor, all over my pillow that was next to him that he was sleeping on And then he would go back to sleep. Forty-five minutes later, he would wake up and do it again. Not exactly a Purim guest you want to have over every year. And if he wasn't a family member, I probably wouldn't. But since he's a family member, we have him over every year. Do you imagine that Raba comes back to Razira after killing him the previous year and says, 'Want to Purim together again?' Not exactly a normal invitation. That's question number two. And question number three is Rav Zerah's response. It is a very strange response. If I was Rav Zerah, what would you have responded? No Thank you. Rav Zerah has a very strange response. He goes, "We can't rely on a miracle. We can't rely on a miracle that there'll be tchias amasim again, as if to say, if we do have Purim suddah again." You'll probably kill me again.

7:33 And if you kill me again, maybe this time it'll stick. If we would be able to say that we have tchiasa mesim every single time, then I would come. What do you mean you would come? He killed you. What are you talking about? What's going on over here? So the Gemara doesn't seem to make a tremendous amount of sense. So let's try to understand what the Gemara here could possibly mean. But in order to understand this Gemara, we need to take a step back. There's a Wonderful, beautiful Yisodi Yiddishkeit. The hashgufa. And hashgufa is as follows: We exist only because of the absence of godliness in our lives. If we would be in a state where Hakadosh Baruch Hu's presence would be obvious to us Then it would not be possible for us to exist. Bechira. For example, the ability to choose is an expression of our existence.

8:32 Bechira is only possible because it's not clear to us what the truth is. When something is clear to us what the truth is, we don't have any bechira. For example, if I told you right now to take a knife and stab me, you couldn't do it. A psychologically healthy person could not stab another person for no reason. They don't have the bechira to do it because the truth is so obvious. And if a person was capable of doing that We have a social worker here. What would we call a person who is capable of stabbing another person for absolutely no reason? Murderer, sociopath, right? They clearly have some issues. I know it's a safe space for everybody here. You're allowed to be a murderer here. You're allowed to feel whatever you'd like to feel. This is a safe place. We have unconditional positive regard. It's Carl Rogers, one on one. We try to give every client the space to be who they are, even if you're a murderer, right? It's a very wonderful field that you work in.

9:28 I had a bachelor Once in sheir Not in yeshiva, but in the sheir that I was giving. That I made this point, and he goes, "No, I could do it. I could stab you." I said, "You couldn't." He said, "I could." I said, "You could not stab me." So he's like, "No, I really could." I said, "Here's a pencil. Go ahead, right now, stab me right in the jugular." And he did. Did you really just do that? And then every kid in the sheer, there's like forty five kids in the sheer, they went berserk on him. They're like, "Did you really just stab a burg?" He was so embarrassed he ran out. And he didn't come back to shul for a couple of days. So I said, I found him. I said, it's okay. You could come back to shul. He said, I felt so exceptionally stupid, but he also said it brought up something huge for him. Like, I was capable of stabbing you. Like that's a crazy thing. I said, yeah, you should seek help. You need a team of people to help you.

10:17 So it's the absence of the truth that allows us to exist. If Hakadosh Baruch Hu's presence was clear and obvious None of us could exist. That's going to be the chiddush of Eilam Abba is going to be that somehow, paradoxically, we don't understand this, that somehow we're going to be able to exist in a state that shouldn't be, that Hakadosh Baruch Hu's presence will be obvious and we'll still be that way, but as currently constructed in this world, it's impossible. To give you an example Three examples. The first example we all know. Is Matan Torah. Hakadosh Baruch Hu came bechvaydoi of the atzmai. He gave the first two dibros, and what happened? Everyone died. Everyone died. There was a tchiasa mesim. What did Klal Yisrael say? Maybe the next ones we want through Moshe Rabbeinu. It's hard to keep dying like this When Hakadosh Baruch Hu's presence is so obvious in our life, existence—at least existence as we know it in the physical form—ceases to be able to exist, because the physical existence is the lie.

11:25 All of this is just an expression of a Kaddish Baruch. Can ask a random question. I think Shmuel said it. Like, they didn't want to keep on going, like, back to you know, like, keep on dying. I feel like they would really want to because they've died and they want to be closer to Hashem. So why didn't they? Why did they stop? It's a very good question. I'll tell you, it's probably going to take us too far afield, but it is an excellent question. Another example. Where we see that when a person is totally connected to Hakadosh Baruch Hu, they cease to exist. Is Nadav and Avihu. It's very similar to the perm story because we know that Nadav and Avihu came in to the Mishkan. And they were inebriated. They were drunk. And they were making k'tayrus. They brought the k'tayrus. And they died.

12:18 So most mafarshim explain that this is a bad thing. They did a bad thing. The Aruch HaYam Hakadosh says, "No, it was an unbelievable thing that they did." They were drunk. They became at a very high level, which we'll speak about later. It'll make a little bit more sense how somebody can become at such a high level when they get drunk. They were makter k'tayris. K'tayris from a lashon of kesher. Of hers says they created the ultimate relationship with Hakadosh Baruch Hu. And the Aruch HaYam explains that they died with what's called a misas nashika, a kiss of death, meaning they were so close to Hashem that they simply ceased to exist. And it's actually because of Nadav and Avihu. It's brought down in Zayir. That it's because of Nadav and Avihu that the Kohen Gadol has the capacity to go into the Kodesh Hakadosh on Yom Kippur.

13:06 This was such an unbelievable haskashas to Hakadosh Baruch Hu that they created. In fact, even the words Ana Hashem. Ana is Eliyahu, Nadav, and Avihu. Because it's all those people that they simply ceased out of existence because they became so close to Hakadosh Baruch Hu. And finally, there's an amazing vort. I believe it's from the Ger Rebbe. The Ger Rebbe says as follows: We all know the story of Rav Kiva. Rav Kiva was being killed by the Romans. They were peeling the skin off his body, the flesh off his body, with hot iron combs. And he was being mekabel on himself all malchus shamayim. And the Talmidim came to him and they said, Rabbi, even now, while you're in the middle of being tortured So Rav Kiva said, "What do you mean?" Every single day when I say Kriyashma, I say B'chol levavcha, B'chol nafshecha, Afilu natoles nafshecha. That if somebody would come and they would put a gun to my head and they would say, 'Worship idols or die,' I would happily die.

14:09 And now that I have the opportunity to die al Kiddush Hashem, I shouldn't do so. And then the Gemara says, Rav Kiva said, 'Shma Yisrael Hashem, L'kino Hashem Echad.' He was myrich be'echad. He elongated the word Echad. The yotz on the shmasa, and then his soul died. So the simple explanation is, what killed Rav Akiva? It was the Romans. They peeled the skin right off of him, and he died. Says the Ger Rebbe, read the Gemara very carefully. But in order to understand this Gemara, you need to know a halacha. Let's say somebody comes and they put a gun to your head and they say, "Be mechalal Shabbos." Naan shasah shmat. What's the halacha? Mechalal Shabbos. Why? Because the pasuk says, 'Vechaybeh.' And you shall live by them. So there's only three exceptions: the three gimel chamuros, the three most serious averes of gilai as shviches daban abayi the zara, that we would die al kiddush Hashem. But in general, it says v'chaybehem.

15:05 Ape pneemius atayro The chaybehem does not just mean that you should live and not die. But it means as follows: a mitzvah, when done with the appropriate kavana, should really kill you. Because a mitzvah brings you so close to Hashem that you should cease to exist But the Torah says v'chay b'hem. There is life in the mitzvah, so that the mitzvah that should kill you paradoxically ends up giving you more life. With that in mind, listen now once again. Says the Gererba, listen once again to the story of Rivkah. Rivkah is having his skin combed off by the Romans. He's being tortured. It's a shas hashmad. He has the opportunity to die al kiddush Hashem. He's been taking on himself all malchus shamayim. The talmidim come over to him and say, Rebbe, even now He says, "What do you mean? Every day when I say kriyas shma, I say the words bchal nafshecha, and I'm so close to Hashem that I should die. I feel nartless nasecha. My soul should merely fly out of my body. That's how close I am to Hashem every single day when I say kriyas shma."

16:16 Except, why don't I die? Because the pasuk says v'chay b'hem, the kriyashma that should kill me gives me life. But now that I'm in a situation where I have the opportunity to die al Kiddush Hashem, there is no v'chay b'hem anymore. Therefore, the mitzvah of kriyashma can kill me. Shmaya Yisrael Hashem alokinu Hashem echad. He's mirich beechad. He elongates the word echad means he attaches himself absolutely to the oneness of Hashem. The yats on the shmasa and his soul expires. Says the gerer Rebbe, what killed Rav Akiva? Not the hot iron combs of the Romans. It was kriyah shma. He died with the same misas neshika of Nadav and Avihu. The same way Klal Yisrael, when they became so close to Hakadosh Baruch Hu by Arsi'ei, their souls merely left their bodies. With this in mind, we can now begin. Now that we have this yisod.

17:12 We can now begin to explain a very, very deep idea in Megillah Esther. We know that Haman comes home to his wife. He's very frustrated with Mordechai. And listen, what the pasuk says: "Vatomer lozeres ishtov chol oava yasa eitz gavoach hamishem am." Who gives this eitzah to Haman? His wife and all of his beloved friends, all the people that love him. They come to Haman and they say, 'We have an eitzah for you. Make a tree fifty amos tall.' Uba boker amar la melech veyitlu es Mordechai elav. And in the morning, go to the melech, go to Achashverosh, and say, 'Hang Mordechai on this tree, on these gallows that we made, that are fifty amos tall.' What's this idea that they told him? These rishonim were very sophisticated, very spiritual. They understood all the inner workings of all the koychesat tumah in the world. What's this idea that they say to make a tree that's fifty amos tall to hang Mordechai on?

18:13 So the Gemara in Rosh Hashanah tells us as follows: There were fifty gates of Bina that were put into the world. And Moshe Rabenu knew forty-nine of them. He knew forty-nine, but not fifty. So listen, what happens? We have on the one hand nun shari bina, fifty levels of understanding of that kadosh baruch hu, fifty levels of kedusha But we know that everything in the world is created ze leumaze. Whatever is on this side of the equation has to be on this side of the equation. So if we have fifty kaiches of kedusha, if we have fifty shari bina, what do we also have on this side? Fifty kaiches of tuma, fifty shari tuma. So Moshe Rabbeinu. Did he know the fiftieth level or not? The Gemara Rosh Hashanah says he didn't know it, but he wanted to know it. Says the Yaras Dvash Rav Yehuda Sanaybishis. He says as follows: Moshe Rabbeinu asked Hakadosh Baruch Hu to teach him the fiftieth level. That's what Moshe Rabbeinu wanted.

19:19 Where do we see that? It's unbelievable. It's not in the Torah, but you have to read it. I'll be pnimi esatayr. The pasuk says, "Haydeeni na esterachecha." Moshe Rabbeinu says to Hakadosh Baruch Hu: Please teach me your ways. What does Hakadosh Baruch Hu say back to him? Nobody can see me and live. So what was Moshe Rabbeinu asking for? Hakadosh Baruch Hu said if you get to that level, you won't live anymore. He was asking to be on the fiftieth level, and says the Yarzvash, this is the word Haydeini Na. What's the Na? What's the word? Please doing here? Na is Nun Ayros. He's saying, 'Please teach me the fifty lights of Shari Bino that I could reach the highest possible level that I could be so close to you.' What does Hakadosh Baruch Hu say to him? But if you'll do that, if I'll give you that fiftieth level, what will happen to you, my Shari Bino? You'll be so high that you'll die. Kilo Yirani Adam V'Chai. At that point, you won't be able to lead Klal Yisrael anymore because you will die.

20:28 So now. Now we can start to understand Haman's chesed. Listen what the Arizal says. It's unbelievable. Haman makes the following chesed. Meisher Abenu never got to the fiftieth level. He never got to the fiftieth level. He only got to the forty-ninth level. So I'm gonna hang him on a tree that has all the koyches of tumah in the world. That tree is a sniff of the Eitz Hadas, by the way. He went back because Haman of Russia is connected to the Nachash. We don't have time to get into it, and he went back to the original Avirah that destroyed the entire world. And he said, "I'm going to build a tree that's going to have all the Koychesatoma. How much? I'm going to go all the way to the fiftieth level" And now Mordechai is going to be stuck because if Mordechai wants to fight me to the level of fifty, what level does he have to be on the side of kedusha?

21:24 He's going to have to be on the fiftieth level. But he can't be on the fiftieth level because nobody ever got to the fiftieth level before. He'll only be able to get to the forty ninth level of Shari Bina, and that's why Mordechai will end up dying on the tree because he won't have the capacity to overcome the kaiyach of tumah. There'll be one kaiyach of tumah left, and that will be the one that will kill Mordechai. But even if somehow Mordechai was able to get to the fiftieth level of kedusha to get to the nun Shari Bina He'll also die. Why? Because at that point Kilo yer ani ha adam v'chay. Do you hear what Haman Arasha did? This is what Zerash and all of the ayevav of Haman came up with. We have a foolproof way of making sure that you can kill Mordechai, bring him down to the fiftieth level of tuma. He'll have to fight it by getting to the fiftieth level of kedusha. If he gets to the fiftieth level of kedusha, he'll die. If he only gets to the forty-ninth level of kedusha, he'll die.

22:23 That was the plan. Unbelievable plan. We don't understand the deep spirituality that goes on in this story. There's so many hidden things that are going on. This story is really all about getting to Nun Shari Bina. If that's the case, then how did Mordechai win? How did Mordechai overcome these gallows that were made fifty amos tall, and that ultimately Haman himself died on this? Where did Mordechai get that kaiach from? There's a secret. Is a secret. The Gemara tells us that Moshe Rabbeinu never got to the fiftieth level. And that's true. But he did get to the fiftieth level. Right before he died. Where do we see this? It's the Arizal in Parshas Ve'Eschanan and Alpi Kabbalah. He reads the following pasuk right by Moshe Rabbeinu's death. What does it say? Va'yal Moshe me'Arvos Moav, and Moshe went up. He ascended from the plains of Moav. Where did he go? El Har Nevo.

23:27 To Mount Nevo. That's where Moshe Rabbeinu ended up dying. So what's this Moav and Nevo place, and why does the Talmud need to tell us that Moshe Rabbeinu went up from the plains of Moav to Har Nevo? What's going on over here? So the AriZal says Moav is the Gematria forty nine. So Moshe Rabbeinu was on the plain, it was a flat surface of forty nine. Va'yahal Moshe. What was the process of Moshe Rabbeinu dying? What did he do? He went up from the forty ninth level, and he finally got to the fiftieth level. Because that's what Hakadosh Baruch Hu had told him all those years ago. He said, "You won't be able to live once you get to the fiftieth level." So at the time that Moshe Rabbeinu was about to die, what did Hakadosh Baruch Hu do? He took him into the fiftieth level. This is what killed Moshe Rabbeinu. It was his aliyah from Moav. Tahar Nevo. What's the lashon of Nevo? Nun Bo. The Ari Zal says within that mountain was the secret of the fiftieth level of Shari Bina.

24:32 With this in mind, we can understand that Mordechai the Tzaddik has a little bit of Moshe Rabbeinu's soul inside of him. Why did Moshe Rabbeinu get to the fiftieth level? Because Hakadosh Baruch Hu saw that in the future a Malach was going to use this tactic They were going to bring the most koychesatoma possible into the world in order to attack the biggest tzaddikim. So Hakadosh Baruch Hu said, 'I'm going to get Moshe Rabbeinu at the very end of his life to the fiftieth level, so there should be a musik of a tzaddik who could go to the fiftieth level and not die.' Remember, because that's what was needed to counterbalance the fiftieth level of tuma. You need to have a tzaddik who could go to the fiftieth level of kedusha and not die. That's what Moshe Rabenu brought into the world when he got to that fiftieth level at the very end.

25:23 Mordechai. The Shvile Pinchas brings down Mordechai. It could also be understood as Derech Yud Mem Derech Yam. In other words, he was the way of the fifty. Yam is the gematria fifty. So Mordechai had a special connection to the soul of Moshe Rabenu. Mordechai had the capacity to counterbalance because of his essence, and he could counterbalance Haman. Haman could go the fiftieth level of tuma, but Mordechai could go the fiftieth level of kedusha and still survive. This was the secret that Mordechai had, and that's why Mordechai was able to survive Haman. So now, with this in mind, let's go back to the Suda of Raba and Rav Zerah. On Purim, a yid has the capacity to get to the highest level of understanding of Hakadosh Baruch Hu. Just like Milka said before, just like an Oyel M'Haba, a person will be able to survive even with seeing the fiftieth level, even with being on such a high level. That's what we have on Purim, because that's what Mordechai defeated Haman. So he gave us a little bit of an insight into the nature of redemption that exists on Purim.

26:33 So there's two people at the table. Rabbah and Rezera. What does the word Rabbah mean? Raba means great, and what does Zera mean? Zera means small. So there is Raba and Raza. Come Raba, what does it mean? Come Raba, Raba got up. The shachtei le Raza. What does shechita mean? So we said before that shechita means to murder. To what's called to kill, like you would do to a behema. But the Gemara in Chulin says that the real meaning of shechita is umashach To draw after. Come, Raba. Raba went up. Where did Raba go? To the fiftieth level because he was such a great tzaddik. He went up to the fiftieth level because he was drunk on Purim, just like Nadav and Avihu. And he went beyond human comprehension. Human comprehension can only get us to the forty-ninth level. But when a person loses their das, it doesn't mean that they lose their das underneath their das. It means they go above das. So Raba got drunk on Purim.

27:40 This is what the Marsha says. It doesn't mean the Marsha says that they drank until he became extensively sick, mamish until the point of death. What does that mean that they got so drunk? Doesn't mean drunk like animal, like one of these like teenage kids who's like mamish, just using it as an opportunity to smoke and to drink and to act like animal. That's chas v'shalom what we're talking about. We're talking about the biggest tzaddik would get to such a high level that he mamish reached nun shari bino. He reached the highest possible level, the level that Moshe Rabbeinu reached at the time of his death. That Mordechai the Tzaddik brought into the world on Purim to say that you could reach that level and still survive. And Veshach daily Revzera, and then he's Mashach. He brings along with him Revzera. Rabbah is the great tzaddik, so he can survive. Revzera is the small tzaddik, so he doesn't have the capacity to survive. He dies.

28:31 But we know that Purim. Is the zman of geula? What's the only yomtif that after geula we're still gonna have this yomtif? And what happens in the time of geula when a person gets to that level of being so close to a kodesh baruch when they die? There's a tchiasa mesa. So come, rabba, v'shachdelir of zera. Rev zera dies, and then rabba davens, and rev zera gets up again. What an amazing purim suha! He reached the highest possible level. So the next year, what does rabba go back to rev zera, and he goes, do you want to do it again? Do you want to go to such a high level where we can mamish encounter Elokos? And Reuven Zeyer basically says, "of course I would love to." There's only one problem: Who says that we're going to have a Purim that's going to have that level of Geula in it That's going to be able to have a Tchiasa Mesech?

29:21 But of course, Reuven Zeyer was intoxicated with the idea that he should be able to have a Purim again where he could reach such a high level that he could mamish understand that Kadosh Baruch Hu. And this is why Mashiach Which is the Indian of Geula, Mashiach stands for Mashiach Yigaleh Shar Chamishim. The Mashiach will reveal the fiftieth level. The Mashiach will reveal the fiftieth level of Shari Bina. And if you look in the Pesukim and Torah It says the Geula of Mitzrayim. It speaks about the Geula of Mitzrayim fifty times in the Torah. Why does it mention the Geula of Mitzrayim fifty times? Because it's dafka yitzias mitsrayim, it's dafka geula. What happens in geula is that we reveal the idea that a person could be higher than das yet so close to Hakadosh Baruch Hu. In meila, we can understand the idea of why there was a mussig in halacha that a person should go to sleep Because sleep is shishimimisa, and a person goes to sleep, they experience a little bit of death, and when they wake up, they experience a little bit of tchias amesim.

30:29 So if a person goes to sleep on Purim and they're no longer in the world of das, they've tasted a little bit of the world to come. So it is a limud sus for this. Even though many in Klal Yisrael more should follow this pesach. Many teenagers should certainly be following this Pesach, especially if they're not going to get drunk appropriately. You should know. For many years, I was very anti-pirum because I saw these teenagers getting drunk inappropriately, and I said to myself, 'Could this be what the Rebbeinu Shlom wants? That twelve-year-old boys are being carted away in hatzala ambulances? Is this bringing nachas to Hashem?' Of course not. And then I said to a guy in the neighborhood I was living in the five towns at the time. I said to a very chashev a koylul guy, very chashev a verech who had been learning. He was in his forties at the time. He'd been learning in koylul for over twenty years. So I said to him, "Could this be what Hakadosh Baruch Hu wants? Nobody should be drinking on Purim."

31:16 So he invited me to come to his koylul. He said, "I agree with you; these kids should not be drinking, but I want you to come to my koylul and you'll see who should be drinking." So I went to his koylul on Purim. I wanted to see. I walked into the kotel and saw an avreich under a table. So I went under the table. You know what I saw him doing? He's drunk, completely drunk. Chasering every tishvus and shas bal peh. And then I understood there was a music of getting drunk. Some people, when they drink, they go lower. Those people should go to sleep. But some people, when they drink, lose their das, meaning they attain a higher level of consciousness. And what is that higher level of consciousness? The higher level of consciousness is that everything is the Rebbeinu Sholom. Ain Odmalvado. There's nothing else other than Hashem.

32:08 And with this in mind, we can understand what it means, Ad Lo Yada Ben Arer Haman Lubarch Mordechai. The truth of the matter is, from the perspective of the Rebbeinu Sholom Everything is one. And really, there's no difference between the greatest tzaddik in the world and the greatest Russia in the world. It's all the Eibster, it's all Hashem, ainon mavado. There's nothing else but him. And on Purim we have the capacity to get to that level where we see every single Jew, even the lowest level Jew, and we can see the righteousness inside of them. We can't tell the difference between that Jew who's mamish so low and the biggest tzaddik in the world because we're looking at it from Nun Shari Bina. We're looking at it from the perspective of the Rebbeinu, who looks at every single one of his beautiful children and he says, tayre yidden. I love every single one of my Swedish children.

33:01 And I think it's appropriate to finish. And we know that women have bina yisera. So really The men have to get drunk in order to reach this level. Of higher levels of bina. We have to lose our das in order to gain our das But by women it's just the opposite. Women naturally have bina yisera And on Purim women have supercharged bina yisra. And so there's an unbelievable opportunity for women to use the time on Purim to daven, to say tilling, to give brachos, and to really be in a state of mind where they're moving beyond their das, going to the highest possible level, so that they could reach the ultimate fulfillment of their bina yisera, which is the fiftieth level of bina that Moshe Rabbeinu achieved, and that Mordechai through the derech yam, through the way of fifty, brought into reality on Purim. What's the English translation of Bina's name?

33:59 Special. Bina means hamaven daver mitaych daver. Bina means to be able to extract from one thing to learn something else. So women are able to make very deep connections. They see very deeply into things. We know that's a certain intuition, a psychological intuition that women have. Like intuition. But it's to be able to look at something and go. Wait, I see something here that you might be missing. That beinu yisera is very profound on Purim, and women use that beinu yisera throughout history to save their families. There's many stories in the Holocaust of women that they had this extra sensory perception. They were able to make some sort of mind boggling connection. I saw this. I said to myself, we have to leave, even if it didn't make sense to the men. The men who followed their wives, Meno had beinu yisera when he came. Having to deal with Yisrael and Hakadosh Baruch Hu says that it's incumbent upon the men to follow the women. And so this bina yisera, this extra sensory perception that they have to make this incredible connection It's on steroids in Perth as the capacity to tap deeply into it.