Shavuos - Before Torah, You Are for Sale: Rav Yosef, the Calf, and the Marketplace Inside the Soul

2:26 Avdi li igla tilsa, bring me a third-born calf. On a simple level, that means a choice of meat. But here we have a very specific question. Number one, what does he want? He wants a calf. That's an interesting thing to eat. I specifically want to eat a calf. And number two, is there an inner significance to the fact that it's third born? Third born means that it had two. It's the third born of its mother. That two other children were in its mother's womb first, and this is the one that was born third. Again, the Gemara indicates on a simple level that's a very specific delicacy. That this meat is apparently very choice. But on an inner level, on a pneumius level, what is the significance of the fact that it's the third? It seems to be something very specific about the number three over here. So we have two questions so far. Number one, because it's shvuos, I want to eat a piece of meat, specifically a calf. That's number one. And number two, not just any calf, a third-born calf.

3:33 So those are our first two questions. Then there's another question. This is a glaring one. We had to work back the word dikagaram into the Gemara. If not for this day that caused That's a strange way of saying it. Why does Rev Yosef want this very specific piece of meat? Were it not for this day that caused That caused what? We had to fill in the blank. How did we fill in the blank? That caused the Jewish people to have the Torah. But if I was writing the Gemara, I think if you were writing the Gemara, you probably would have said it in a much simpler way. How would you have said it? You would have said: On the day that we received the Torah, that changed me, and now I'm not just another average Joe. But it's a weird way of saying it. Were it not for this day that caused, then I would just be another average Joe. So now we have to understand a third question: What is the significance of this phrase? What is the inner meaning of this phrase? That caused. So far, so good.

4:39 Last question. It's an interesting thing to think about, but is it true? Is it true that we would just be another average Joe if we didn't get the Torah? I don't think so because every one of us was created radically unique. Every one of us has a Jewish soul that's different than any other Jewish soul. So Rav Yosef is saying, were it not for this day on which we receive the Torah, I would just be another average Joe in the street. Is that true? But didn't we get our souls at Har Sinai? I don't think so. I don't know what you mean. My understanding is that maybe you're right, but I'm wrong. The way my Rebbeim taught it to me is that every soul is born radically unique. Whether I got the Torah or didn't get the Torah, I have a unique soul from Hashem. And that unique soul from Hashem, with all of my unique personality traits, comes from my soul.

5:36 We got that soul when we accepted the Torah. I'm not sure that you're correct. I think that they had Jewish souls before they received the Torah. You have a specific understanding here. If you didn't keep kosher, I understand. Again, you're asking a specific question about mitzvahs. I'm talking about the nature of the soul. The nature of the soul is unique. And people, Jews were Jews before Matan Torah, right? There was an element of you were the child of Avram, Yitzchak, Yaakov, right? And you had a uniquely Jewish soul before that. Maybe you didn't have mitzvot before the Torah in the same way, but you had a soul. And I think the soul is what makes you unique. Not the Torah. If we didn't have the Torah, we would still be uniquely Jewish souls. But I feel like our souls wouldn't be the same. I'm not sure why you're saying that. The Torah is a specific mission. It's an important mission, maybe the most important mission of all history. But our soul would still be the same. Something clearly changes with Matan Torah. Obviously, that's what Rav Yosef is saying. He's saying if it were not for that day, he would just be another Yosef in the Shuk. But that's hard to understand because you wouldn't just be another Yosef in the Shuk. You would be a special, unique soul. Something about Matan Torah maybe gives you something beyond that.

6:49 But I'm not sure that it makes you unique. You were unique even before the giving of the Torah. So we have four questions in front of us. Every single line of this Gemara now is under scrutiny. Number one, Rav Yosef says, because it's shvus. What do I want? What do I want, girls? I want meat Third-born calf. What do I want, girls? Third-born calf. What do I want? A third-born calf. I'm allergic. What do I want? A third-born calf. Third-born calf means I want a calf that was born third. What's our first two questions? Number one, why does he want a calf? Number two, why is this? What's the significance of the number three? We want to know what is the inner meaning of this phrase. He caused. On this day, it was caused. Caused what? It was caused that the Torah be given to the Jewish people. That's a weird way of saying that. It was caused to the Jewish people to get the Torah. And finally, if it weren't for the giving of the Torah, I just would be another average Joe in the shuk. I don't think that's true necessarily. Obviously, the Gemara is right, and I'm wrong. But something about this needs to be understood in a deep way. Last question.

7:54 Very beautiful topic for a different time. My only point right here, right now, is you were unique before the giving of the Torah. You're just hopping onto a line that I told her about something else. But that's not the topic tonight. It's a great question. I'm not sure I agree with that. But it's a totally separate conversation. I just want to stay focused here. Is that okay? Yeah. I'm sorry. Is that okay? Yeah. Okay. Good. Stay there. Okay. I want to share with you one of the most fundamental ideas in Yiddishkeit, and it goes like this. Before Matan Torah, there was a split between Shamayim V'aretz. There was a split between heaven and earth. And the Medrash says the Medrash compares it to a time where there was a decree that Romans were not allowed to go up to Syria and Syrians were not allowed to go down to Rome. There was a time in history where there's a decree like that, and then they nullified the decree, and now Romans and Syrians could go to each other. In the same way, the Medrash says.

9:03 In the same way, there used to be a decree before Matan Torah. This is what changed with Matan Torah: that there was Shamayim and Aretz, and never the twain shall meet. You're never going to have a time where Shamayim can come down to Aretz, and Aretz can go up to Shamayim, where heaven can come down to earth and earth can go up to heaven. Those are two distinct, separate universes. In the literal sense. We're going to see what it means. After Matan Torah, something dramatically shifted in the world, and now Shamayim can come down to Arutz, and Arutz can go up to Shamayim. That's symbolized by the fact that Hakadosh Baruch Hu came down to Har Sinai, and Moshe ascended Har Sinai, and now Shamayim and Arutz merged. And what that means, without getting into a very deep philosophical conversation right now, what that means is as follows.

9:57 Up until that point, a mitzvah did not have an impact on the physical world. A mitzvah did not have an impact on the physical world. Now that Matan Torah occurred, a mitzvah has an impact on the physical world. Meaning, every time we do a mitzvah, the world becomes a more godly place. That's what it means. Without getting into a very philosophical conversation. Shavuos changes the nature of reality. Yeah. Isn't saying that in this mitzvah, the world of Godly things isn't physical? Meaning, the world is undergoing a process. I don't want to get too deep into this right now, but just as a basic thing, right now, the difference between this mug and this cup is that this mug is what's called opaque. You can't see through it, and this. Plastic. This plastic cup is translucent. You could see through it. So think about the world right now as opaque. When I look at the world, I can't see Hashem.

11:05 Every time I do a mitzvah, the world becomes that much more translucent. And in Olam Habah, ultimately, what happens is every single mitzvah accumulates over all of history to make our world transparent, so that we can actually experience Hashem. Within our physical world, that's this world in its state of olam haba. We're in our world of olam azeh. Isn't it? They were like, "Are we going back to the way you used to be before?" That's a complicated conversation. In the time of Adam Rishon, before Adam Rishon sinned, the world was in a state of balance, and we're bringing the world back to that state of its translucency. The way that we talk about the Shehidates, we're back for. Not exactly, because even in the times again, this is going to take us a little far afield, so I don't want to spend too much time on it. But not exactly, because before Admorishon sin, the world was in balance. And Admorishon tilted it to one side with his avera, which brought the world into a state of opaqueness. And we're going back, and this time we're going to tilt it towards this side, which is even higher than it was in the times of Admorishon, because the entire world is going to be translucent. The point here is that what did Shavuos do?

12:22 Shavuos aligned, or at least the possibility of alignment between Shamayim and Va'aretz. So far, so good. Does this make sense? Which means, if you're thinking about this deeply That up until now Up until now. It was not obvious that Hashem was causing the world to exist. Meaning, up until Matan Torah Hashem, the world looked like an independent world separate from Hashem. That's what it feels like. That's what creation feels like. Creation feels like a world that's separate from Hashem. What changed on Shavuos? The opportunity. To see that everything, every moment in this world is being caused by Hashem. That's what shifted. Quick questions, because we have a lot to accomplish tonight. But they had just gone through the splitting of the sea. Good question, but that doesn't mean that the world was in a state of alignment. That was a miracle that they saw. There were miracles that happened even before Kriyas Yam Suf, but just because miracles occur doesn't mean that the world is yet ready to know about itself that it's being caused by Hashem. With Shavuos, the possibility that the world is being caused by Hashem now becomes our reality, and every mitzvah brings us closer to understanding that this world has a cause.

13:54 I didn't question this, sir, but I didn't understand your answer. Again, the reason why, when I look at this physical thing, I experience it as something other than myself, is because it's not obvious that Hashem is causing this. It's not obvious that this mug is being caused by Hashem. That every moment of creation is being willed into being by Hashem. Up until Matan Torah. You could see the world totally divorced from Hashem, and you could not shift it. There was nothing you could do to make this world a place that knows it has a cause. But with Matan Torah, the world now becomes a place where you can recognize in this world that reality is being caused at every single moment. Something shifted in the world. The world now knows I don't exist on my own. Can I give you a good example? A good way of thinking about this is as follows. Imagine a movie that's happening on a screen. Where is the movie actually happening? It's not happening on the screen. Where is the movie actually happening? On the projector that's projecting the movie onto the screen.

15:05 So imagine if the projector could talk. The projector would say, "What do you mean? I'm a movie." And any person who's standing on the outside would say, 'No. The only reason that the movie is on the screen is because it's being projected onto the screen. This world only exists because Hashem is constantly causing it to exist.' And if Hashem doesn't cause it to exist, it doesn't exist. But the world doesn't know that it's being caused into existence, because when you look at the world, it doesn't scream, 'I have a creator that's causing me to exist.' In fact, the world says exactly the opposite: 'I exist independent of any cause.' So the Avos Even though they knew this, the world didn't know it, and no mitzvah that the Avos did could fix the world. The others were very spiritual people, very big people. They did very important things, but their mitzvot were not the same as after Matan Torah, because after Matan Torah, now the world can receive the mitzvah. Before Matan Torah, the mitzvah of Avram Avinu, because that's what Matan Torah did. Before Matan Torah, Avram Avinu's mitzvah could not impact the world. It was a big spiritual thing to do.

16:14 It aligned him with Hashem, but it didn't align the world with Hashem. The shift by Matan Torah is now Shamayim va'aretz. Have the opportunity to merge. What does that mean to merge? You asked me that question before. To merge means that the world now becomes a place that knows that the only reason I exist is because Hashem wills it into existence. If you followed me thus far Come with me a little further. You still didn't get it. What's the movie theater? It's before after. The movie theater is always. It's just that now, after Matan Torah When you're saying the world, who is the world? Everything, every aspect of this world. When I look at this table, I don't see God. When I look at this table, I don't see God. But if we do enough mitzvos over time, everything in the world will reveal its creator. So ultimately, in Olam Habo, when I look at this world, what will I see? I will see that this table is being willed into being by Hashem, and every blade of grass is being willed into being by Hashem, and every wind that blows, every physical thing in this world undergoes a shift that the world itself knows about itself. It's clear. It's transparent.

17:36 That's obvious. There's a God causing me to be. Yeah. So then, let's wait because there's a lot to accomplish, and we're already having a lot of questions within the topic. You can ask me off-topic questions afterwards. I'm trying to understand. So then you have to come to me afterwards because I gotta keep moving. Is that okay? Apologize. What does the number three represent? The Azazel. Three represents the concept of synthesis. Three represents the concept of synthesis. What that means is as follows: you have something and you have something else. That's one and two. What does three do? Three shows you that these two things are not actually two separate things. They're actually one. That's what the number three always represents. Three always takes multiplicity and shows you the unity within the world of multiplicity. I'll give you an example of this. The first stage of a person, by the way, in Kabbalah we call this Chesed, Gvura, Tipheres. Chesed is the expansion, Gvura is the restriction. Tipheres shows you the harmony of Chesed and Gvura. That's how it exists in the world of Kabbalah. It sounds like you just had a Kabbalah shiur before. I don't know if that was this, but Chesed, Gvura, Tipheres means the synthesis of these two things that appear to be opposite. I'll give you an example of this in the human world.

19:07 The first stage of a person is instinct. That's the first stage of a person. My daughter is two and a half weeks old. She exists right now in the world of instinct. She just has an instinct to survive. That's the first stage. But then the second stage is conflict. What's the conflict? Because I have an instinct to get what I want, but I'm starting to grow up and know that just because I want it doesn't mean I should have it. So what happens when you're a little kid? What's the first stage of a little kid? Little kids playing with a toy and what do they say? They say, 'Mine.' Have you ever seen little kids do that? It's my toy, right? And then they get older and they go, 'I want that toy, but I can't take that toy because that toy belongs to somebody else. But what if I just take it anyway?' So there's a conflict that exists. What's the third stage?

19:58 The third stage is called maturity. What happens in the stage of maturity? The lower self That instinctual self, that lower self that you have, it's not destroyed. The higher self is not abstract. What happens in the third stage? In the third stage, your body becomes a partner to your soul. Right now, you have a soul and you have a body, and those two things, they're separate from each other. When you're a little kid, you just want pleasure. You just want as much pleasure as possible. Just give me pleasure. Give me pleasure. Then you get a little bit older and you go, but pleasure is not necessarily good. Not all pleasure is good. What comes along? What's the third stage? I want pleasure, but what type of pleasure do I want? Soul pleasure. I want soulful, meaningful pleasure. I want the pleasure of relationships. I want the pleasure of belonging.

20:53 Does that make sense? So it's not that in the third stage of synthesis, you lose your lower self and you're just your higher self. What happens in the third stage of synthesis? Your lower self and your higher self actually merge. Does that make sense? There's a Gemara in Shabbos 88a. You have to hear this Gemara. It's an amazing Gemara. I'm going to read to you the Gemara in English. I won't read it to you in Hebrew. I'll read to you the Gemara in English. It's an amazing Gemara. The Gemara says that there was a person from the Galil. Girls have been to Galil this year. Up north. There's a person from the Galil, and this person from the Galil, the Gemara says that he stood over Chista, meaning he was teaching her of Chista. And what did he teach him? He said Blessed is Hashem.

21:47 Listen, what he gave us. He gave us a threefold Torah. What's the threefold Torah? Torah, Neviim, and Gzuvim. He gave it to a threefold nation because we have Kohanim, Leviim, and Yisraelim. He gave it through a third-born son. Who was the third-born son Moshe Rabbeinu, who came before him. Miriam and Aaron, very good. And he gave it on the third day of the separation between men and women. The men and women separated for three days before Matan Torah. And when did he give it? In the third month. What's the third month of the year? Nissan, Iyar, Sivan. So what is this person from the Galil saying to Rav Chista? He's saying a very deep thing. He's saying everything about Matan Torah involves three. Torah neviim, kesuvim, kohanim, leviim, and yisraelim To Moshe Rabbeinu on the third day of separation between the men and the women in the third month.

22:54 What is a Galil? What is a Galilean? What is this guy? He's a darshan from the Galil. Why does the Gemara have to tell us this? Anyone know what the word Galil means? Galil is like Galal, like it's a circular, rolling type of thing. Girls, I'll show you a deep thing. Take this marker for a second. If you want to know all the different multiplicities that exist within something, you have to do. What do you need to do? You need to look at the surrounding thing. In other words, you can never understand the unity of something from within it. If you want to understand the unity of something, what do you need to do? You need to step back and see it from beyond. Only then can you get a picture of everything that's going on. You have to step back, you have to get like a bird's eye view, and then you see how everything fits together. Isn't that true? So now let's look at this Gemara again. What does the Gemara mean when it says there was this person from the Galil that was teaching Rav Chista? Maybe one way of understanding it is the Galal, that circular circumference. Who sees Rav Chista? What does Chista come from? Alashanov Chesed. Remember, we said before Chesed is the multiplicity of creation coming into the world.

24:15 What happens? This person from the Galil, from the outer circumference, comes along and he says, "I want you to understand something." Everything about the Torah is the number three. Because in this world of multiplicity, what don't you see? You don't see the unity of creation. What happened on Shavuos? On Shavuos, the first Matan Torah, what did the world come to understand? The secret of the number three—that it's not just this disparate world with all of these random things in it. Because what's going on every single moment of creation? The world is flowing into being from Hashem. So all these things that appear to us as disparate and disjointed are really what—it's really all one because the world is constantly being caused into being. I don't understand. Three means we said before. Three means the integration of something. The what? Integration. Three means I have one and I have two, and these two things are not opposites of each other. They're really one with each other.

25:23 So chesed and gevura, they're not two separate things. They're really one. Where do we see that? In teferes. So the same thing. This world looks very disparate. Everything in this world appears to be disjointed. What does the number three come and tell us? What happens on the day of the giving of the Torah, which is all associated with the number three? That everything in this world that appears to be random and disjointed, that appears to exist independently from Hashem, it's really what all of it exists within the space of Hashem's unity. That's how all of the world exists. Does that make sense? Now if you understood this, we can start to understand the very big thing. I can't hear you. One more time. You're saying everything you're saying just in this world, also like Shamayim. Everything, every single thing that exists, or anything that was a creation, a spiritual creation or a physical creation, and even within the physical creation, these brownies, this piece of paper, this jar, this marker, this everything within creation that appears to us to be disparate. And it is, in a certain way, all these individual things. But all of it is what? All of it is one.

26:33 I would say it's within one. It's separate within. It has its own unique role to play. But all of this, the same way that the movie is being projected right onto the screen, and every single thing on the screen has a very specific role to play in the one movie that's being advanced. All of it is coming from that same projector. So basically, before Matan Torah, the world was one. God was two, and Abraham was separate. This was one thing, this was another thing. Everything in this world. Now when you talk connect, were unity. Avram and Yitzchok and Yaakov represented that concept in the world, but the world itself. It's only them that God affected. It's like remember we said there was a decree between Syria and Rome, and Syria couldn't go to Rome, and Rome couldn't go to Syria. So it's the same way. The spiritual worlds and the physical worlds were two totally distinct worlds. There was no capacity for our world to understand its true nature.

27:26 That it is not connected, we just don't understand it. Correct. And now with Matan Torah, it's not just that we understand it cognitively. The world itself is being operated on, and the world itself is shifting. Every mitzvah you do shifts the physical world to become Olam Habah. This world is Olam Hazeh, the world as it currently is. We're trying to shift this world into a world where Hashem's presence is clearly manifest. It's clearly expressed in this world. With this in mind, now let's go back to our Gemara. It's a super amazing, incredible concept. If you're coming along with me, it's a wild concept. You ready? Amar of Yosef. What did Rav Yosef say? Let's go back to the Gemara. Rav Yosef says. Biyoma de atzarta on Shavuos he would say avdili igla kisla I want what a third born calf now let's first understand why does he want a calf why does he want animal why is it so important to him to eat animal on Shavuos you know what the answer is we tend to think of our spirituality and our physicality as two separate domains right and so like there's our animal part our nefesh habahamis if you want to use Tanya language.

28:42 There's our animal part, and then there's our nefesh Elokes. There's our godly soul, and those are two separate things. I'm godly, and I'm in the beis medrash, and I'm davening, and I'm saying Tehillim, and I'm learning. That's my godly stuff. And then there's my animal stuff. And that's not so good. I should cut off my animal stuff. But if you believe that you have to cut off your animal parts in order to be serving Hashem, that means you don't understand the unity of everything. You're willing to say there's something in this creation that's wrong and you need to divorce it from yourself. That's the wrong approach. That's not Yiddishkeit's approach. Yiddishkeit's approach is you have to take the animal and you have to use it in the service of Hashem. So what does Rabbi Yosef come along and say? He says dafka on shvuas. The Gemara says it has to be chatzilachem. It can't just be for Hashem. It also has to be down here in this world. Why? Because what does shvuas tell us? This world. It's one with Hashem, so he says, "Bring me a calf." And what type of calf does he want? Of course He wants a third-born. Very good. He wants a third-born calf because a first-born calf wouldn't represent this concept.

29:48 It's not just that the third-born calf is the choicest meat. It's the third-born calf that teaches us that everything in this world is really one. This is a very simple question. Who's the rabbi who said this again? Rav Yosef. No. Ravyose from the Gemara. Now Now let's look at the next question we have. So now we understand, I'm so sorry. You don't have to apologize. Why the calf again? Because it's an animal. He wants something that's animalistic. A calf is a very animalistic thing. It's a young one. In our youth, that's when we're the most animalistic. A child is very animalistic, just existing on instinct. So R' Yosef says, I want the most animalistic thing, but I want the third one because I want to show that the most animalistic thing is something that could be used in the service of Hashem. Does that make sense? Yes. Great question.

30:43 So when you have the balance between your animalistic side and your godly side, what does that create? So that's exactly what we're hoping to do in this world. When we use our animal soul and use it in the service of Hashem, that is the expression of this world becoming olam haba. It's a state of spiritual alignment because now our physical and our spiritual are no longer divorced from each other. Now it's all one. Which, by the way, is everything we want. Because everybody in this world always lives in a state of duality, where our soul wants one thing and our body wants another, and we're torn in these different directions. But if we knew that everything is one, then we'd be able to unify them. Then my body will want what my spirit wants, right? They are all aligned, and even more than that, my spirit will be able to listen to the spirituality of my body, because everything is one. So the body has something to contribute.

31:36 So far, so good. Now let's go to the next phrase. Remember that was their awkward phrase in the Gemara. If it were not for this day, dikagaram. What does the word garim mean? Garim means caused. So the simple explanation is. This day caused Klal Yisrael to have the Torah But the deeper explanation would be what happened on Shavuos. Remember, the day of the giving of the three Torahs, Torah Neviim and Suvim. On to a nation of three: Kohanim, Leviim, and Yisraelim. On the third day of the separation between men and women, to the third-born son, Moshe Rabbeinu, on the third month, which is Sivan. What did we learn from all those threes? That something is causing this world. So what does Rav Yosef say? Were it not for this day, dikhagarem. What does that mean? That we discovered that the world now knows. The world has the capacity to recognize.

32:37 I have a cause. And what is the cause of this world? The cause of this world is Hashem. That's what shifts dramatically. He says, 'I have to celebrate this day by eating a third-born calf because it was on this day that the world discovered I have a cause. I don't exist independently from Hashem. Hashem is causing me to exist at every single moment.' And now the big secret, and this is for every one of us. Now the big secret And it goes like this. Before Matan Torah There's something scattered about every one of us Because we don't exactly know who we are. Who's the I If you ask yourself, who am I? Who's the I? In psychological language, we would say the I that we have is often not an integrated self. Sometimes we go with our moods. Sometimes we live from our wounds, from our childhood wounds. Sometimes we live from our fears. Sometimes we live out certain social scripts that we had when we were children. Sometimes we live out our family values, but not necessarily our own values. Sometimes I live from a deep place that I need to prove something to other people. Who exactly is my I?

34:03 And I'll tell you another thing. When we say I chose this Is it actually true that we made that choice, or were we just living out certain childhood patterns? What actually causes me to choose? Not so obvious at all. Dekagara might mean this: when the Torah was given and the world became aligned, Shamayim and Arutz now have the ability to be aligned. Do you know what changes? I also have the ability to be aligned. That's a major shift that happens Because there might be many versions of myself. Even though I am a unique godly soul. I don't always live from that godly soul. I don't know if you have the same experience. I don't always live from my godly soul. In other words, you know what we are. Sometimes we are many versions of ourselves. You ever feel like you're one person when you're in camp, another person when you're in school, another person when you're with your closest friends, another person when you're with people that you're less comfortable with, another person in your job?

35:18 It's not so obvious. What do you mean? I'm me. Are you? Are you actually you? You know what? Rav Yosef said. Rav Yosef said life is a shuk Not a shuk like we have here in Yerushalayim. Although maybe in a certain sense. You know what it means? Life is a shuk. Everybody's trying to get your attention in the shuk. Come over here, buy my stuff. And maybe you're a little bit of a shuk too. Maybe inside of yourself, you feel like a little bit of a shuk. Like I just want to sell myself one way this way and sell myself in another way that way. And actually, a lot of us don't feel like we're one person. So you know what Rabbi Yosef said? On the day that the world discovered its true nature, that it was caused, I changed too. Because if I know that Hashem is causing me, what do I have access to now?

36:07 My true self. I no longer have to walk around in the shuk of life, or even in the shuk of myself, and say, "I'll be this person. I'll put on this mask for you today, and I'll be socially acceptable this way. And then I'll go over to somebody else and be socially acceptable that way." Reb Yosef discovered? Authenticity. And he said that's worth celebrating. It's worth celebrating that on the day that the world discovered that it had a cause, I also discovered that there is a true me, and that is my cause, my particular mission in this world, and I don't have to be anything other than who I am. And now I can live in alignment with who I truly am, and there's no longer this split between body and soul. This is what Shavuos is really all about. We'll finish with this. Shavuos is the Yom Tov. Not only where the world discovers its true cause.

37:01 But where we discover our true cause, and that is something worth taking very seriously. Because in this world A lot of people—at least I don't know the way I experience it—don't really act authentic. Most people are just showing up in whatever way they need to in order to survive. And that's not a really good way of living. To live with authenticity, to live with courage, to actually be your true self is no small thing. Baruch Hashem. The Rebbeinu Shlom gave us a Torah of three to show us that everything in this world is really one. All the different things in this world are really joined together by one cause. That is Hashem. Girls have a beautiful yantef.