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We have a sound system. We do have our voices that Hashem gave us and He blessed us with. And so we're going to need the help, Dafka, from the Chaver that are the ends to really be with us and not to lose it. Just for a little bit to stick with us, to be with us, the Leib, the Nefesh, to catch the Nigunim in the beginning so that we can spread it throughout the whole entire room. It's a booshah for me to open my mouth in front of these sadikim, these mashpim that you have. This is the task that I was given. Hopefully, you'll be hearing a lot more from them than you will from me. But the real goal is that we should hear from ourselves. That's the real goal in all of this. The real goal is that we should close our eyes, our external physical eyes, after we eat. Of course, that's the most important thing, as anybody who comes to my vav knows.
And then to open up the inside eyes, to allow these lights of this auspicious time, Yat Kisleiv, a few days before Chanukah, to make a vessel, to make a kli, so that all the eyes, all of these lights, all of these spiritual illuminations that are going to be opening all of these gates in heaven, that Sunday night in Mir Yitzchak when we stand, having prepared, having this menorah set up, and to make this bracha. That's been made for 2,000 years exile through inquisitions and through pogroms and through a holocaust. It's a pillar that we're even able to light the menorah in the first place. Our hands should be shaking so much it would be difficult to light it if we were really plugged into what's happening here. By Yame Mahen Basmana Ze, all those iris are being opened in that time and that moment. But we need a vessel.
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Nobody would think of having a drink of water if you didn't have a cup. You could have all the bottles of water in the world. You could drink from the bottle also. But if you couldn't, you have to have a cup. There are many people who have cups and they don't have any water. That's also a problem. The goal is the balance: to have water and to have a cup, to have lights and to have vessels. And so, Mir Tzahem, with the help of Hashem, Siyata D'semaya, the Master of the World, who is present with us in the room, who loves each and every one of us. Who's giving us life every second? That we should be able to make this vessel together with openness and with humility and with sweetness and with sincerity, if only for a very short period of time. You're allowed to escape the Yitzhahar for 10 minutes. It's also okay. Can make such a deal. You could look up and say, Hashem, answer the world. I don't know if tomorrow will be a good day. I don't know if today will be a good day, but for 10 minutes, give me 10 minutes to be real. So please join us.
Mi yodeka, el kayaroyimeka. Mi keiliyachta, mi yodeka, elayka, aroyimeka. Ay lehahra, ay yahidahra, elayka yara, lehahra. Ay lehahra, ay yahidahra, elayka yara. Mecca, Me.
We're gonna do it again. I just want to stop you for a second and tell you guys that you are unbelievable. I'm telling you. I go to a lot of yeshivas. I tell everybody all the time. The Mevaseret guys are top notch, top tier, really. You're really, really special, and your singing is so much with energy and with neshama, and it means so much to me. So thank you for being here, and thank you for joining with us. Let's do it again.
Oy meka, keili ata dey deka, elikayano oy meka, oy keili ata dey deka. I like that. I really like that. Every actor they all like that. Stronger the actor they all like that. Ika, viarame meka, akeli ajam viarameka.
Layka, lay me down, give me a job, dig a lake. Honey, look at your rock, build me a home. L'chaim, l'chaim, l'chaim. Hey, it's sama, sama aleichem. Avonashi, come. Hey, come, aleichem.
Ave, Shigomma, Gomma, Hey, Gomma, Lecholisod. Hey, Gomma, Lecholisod. Didi na, na, One second, we're moving it up. Hey, get up, up.
Come on, baby, sorry.
I think that Rabbi Berg has English lyrics to this song. Is that not John Solomon? That's not true. The boys know. John and Johnny in the market. The guys who weren't here last year don't know that. They should teach it. I'm not involved in that. At least you can say the words. We can say the words. What's the words? What's the words? Hey Johnny. But first say. Hold on. Whoever knows the words and the meaning, one guy say it loud. I'll be worried. Who knows it? There's certainly a mean. At least the words, but say them loud. We need a Reb Josh. What are the words? Hey Johnny, Johnny. What are you doing in the market? You don't buy, you don't sell. All you do is make trouble. So let me see if I got it. Hey Johnny, Johnny. Three times, Johnny. What are you doing in the market? You don't buy, you don't sell. All you do is make trouble. Hey Johnny, Johnny. What are you doing in the market? You don't buy, you don't sell.
Hey, I need all you doin' in the park. You don't cry, you don't tell, all you doin'. You don't mind, you don't care, what it takes.
In deri da, in ala, in deri da, na ma ya. Na da na ma ya. In deri da, in ala, in deri da, na ma ya. Da na magia. If you know, please join me. Da.
Dere Rana Magan, Oya Beno Melano, Oya Inlo Melo, Inlo. Oya veno malakay no, oya no malak, oya la no malan, la no malak la anam, deri na ay na. Ay na.
Oyé, lo mal. Oyé, loh nu mal. Mei loh nu malachad. Touch those voices. Oyé, loh nu mekenu. Oyé, loh nu malad. Oyeyinalu malle, enalu malle, kato aorta. Didi da, ya na, didi na, ma ya na, na, didi da, ya na, didi na. 1798. The Alter Rebbe was imprisoned.
In Petersburg, the Alter Rebbe understood there was something going on in Shamayim, that there was a big kitzig in Shamayim against the Torah that the Alter Rebbe was spreading. The Alter Rebbe, of course, was the prime disciple. The Maggid of Mezrich was among the prime disciples. Of the Heliya Balshemtov, there was a big machlokes among the Chassidim whether or not the Torah of the Balshemtov should be spread. The Rebbe chose to align himself with those and to lead those who said that the Torah of the Balshemtov needed to be spread to all four corners of the world.
This was a very controversial move. When the Alter Rebbe was imprisoned, he understood that the imprisonment wasn't just a movement in Tsarist Russia, another movement against Yidden. The Alter Rebbe understood that if he was going to make it out of that jail, which people did not make it out of, it would be a siman that he was right and that there should be a hafaza of the Baal Shem Tov's Torah to the entire world. In jail, the interrogators were asking the Alter Rebbe questions about Chassidus. For 53 days in jail, the Alter Rebbe sat and learned and taught Chassidus to his own jailers, because the accusation was that the teachings of Chassidus were meant to overthrow the Tsar.
And in a miraculous fashion, after 53 days, the Alter Rebbe was released from jail. And after that, the Torah of the Alter Rebbe took on a totally new form. 53 chapters in Tanya are connected to 53 days that the Alter Rebbe sat in jail. And Tanya was such a drastically different sefer than the Svarim that the Alter Rebbe had written before he went to jail. The language of Tanya, for those that have learned it, for those that are privileged to open that beautiful sefer, is so simple. It's so much for the common man. Even the name sefer shel beinayim, which was the name that the Alter Rebbe gave to Tanya, we call it Tanya because it's based on the first bright on that first brisa that he quotes in Nida. But the Alter Rebbe called it sefer shel beinayim. It's the sefer for every man. It's the sefer for every one of us.
It's a very big misconception that exists in the world today. When I grew up, personally, I'll just share with you. I grew up in a very conflicted environment. On the one hand, our family was part of a yeshiva that you could argue is one of the biggest Mizrachdishe yeshivas in all of America. Today, you don't really find yeshivas that are mitnaged, yeshivas that are against Chassidus. You find places that are more into it and less into it. This is the yeshiva that's mamish mitnaged. And at the same time, I was growing up in a family that had so much personal value for Chassidus in general and for Chabad befrat. As many of you know the story, my mother, when she became frum.
It was partially through Chabad. Some beautiful maysim between my mother and the Lubavitcher Rebbe. I grew up in a very conflicted environment. When I was in this Minsk Dushy yeshiva, they taught me that Chasidus was basically for Jews who couldn't learn, who knew nothing. This was just a way of making Jews feel good about themselves. There were the ivory tower yeshivaite guys that were sitting and learning, those that had their head in Rashi and Tosfos and a Shvay Rambam and a difficult Rashba. And then there were people at the time who couldn't learn. They never went to yeshiva. They didn't have that in their lives. And so we had to make them feel good. So we told them that you can sing and you can dance and you could also serve Hashem.
Which is, of course, a crazy thing. It's b'cholal, nothing to do with chassidus. And so we have to today to teach people what chassidus said to those people that were disenfranchised. The truth of the matter is that in those times, the times of the Bais Shem Tov Shluch HaAgen Aleinu, there were many Jews that were disenfranchised. There were many Jews that were not zayicha to learn in yeshivas like we are today. The notion of kolim having 8,000 chevra in the Mir and 10,000 chevra in Lakewood, thousands and thousands of bachurim coming from America every year to learn here in Eretz Yisrael, ain't kaza davar. It didn't exist b'chalal in Europe, and there were many Jews who were totally disenfranchised, who felt very removed from the world of yeshivas, and the baal shem tov did reach those people, but he didn't reach them by saying that you can sing and you can dance.
And you don't need to learn Torah Chassid Shalom to say something like that. The Baal Shem Tov reached them by teaching a Torah that was relevant to our generation, a Torah that was relevant to those people that felt pushed away. And so tonight I want to share with you, very briefly, a Torah from the Tzemach Tzedek. It's an incredible Torah. Zemach Tzedek asks, I'll say it in my way. What's with the name Yosef HaTzaddik? Yosef. Yosef was named because Rachel had a tefila. Rachel Imenu had a beautiful tefila. Yosef li ben Acher. That I should be blessed with another son. Now there's a lot of bad names in the Torah. Moav is a bad name.
Ma'av is a bad name. It's a name that comes because the child is me'av. It's the child of my father. It's a bad name. Imagine growing up knowing that your name means you're the product of incest. It's a bad name. But Yosef is not a great name either. Yosef li ben acher. It's like every time your mother calls your name, the feeling that you have is, 'I'm not enough. My mother wants another one. I wasn't good enough. She wanted more.' And of course, Rachel wasn't davening stam to have more children. She was davening because she wanted to have a greater chilek in the shvatim. But still, for us, Yosef is a strange name. Yosef li ben Acher. I need another son. I need another son. This one's not good enough. Not only that, but if you look in Chazal, what's this reference of ben Acher? So Chazal say the Medrash says that Acher is a reference to the descendant of Yosef HaTzaddik, Yiravim ben Neva. Yiravim ben Neva. Of course.
Was a great idolater, did many averus, and stopped Klal Yisrael from going to the Beis Hamikdash, and he put idols up in Eretz Yisrael. Acher, who's the son that's different? The son that's different is Yerovam ben Nevat, the descendant of Yosef HaTzaddik. So it's even worse. Every time Rachel Imena would call out to her son Yosef HaTzaddik, it would be a reference to Yerovam ben Nevat, that son that's so removed from the Yiddish guy. What type of name is Yosef? In this week's parsha, we find that Yosef finds himself in the house of Eshas Potifar, and everybody knows, vayimain. He held himself back from going all the way into that avera. If you look in the Gemara and Sota, the Gemara makes it very clear that he was roishavirubo into that avera, but he was able to stop himself from going the entire way. Why? Because he saw, as everybody knows, the Musli Yekne Shalavif. He saw the image of Yaakov Avinu in the window, and the image of Yaakov Avinu spoke to him and said to him, 'Don't do this. Don't lose out on your chilek.' And Yosef HaTzaddik was able to run naked into the streets of Mitsrayim, understanding full well what the consequences would be, understanding that Eshas Potifar would accuse him of terrible averus and that he would be thrown in jail, and somehow he got that kaiach.
The trap on the word vayimtain is a shalshelis. Shalshelis means a chain. In that moment, Yosef HaTzaddik was so deep into that avera, so disenfranchised, so removed from his father. In that moment, his father reached out to him and said to him, vayimtain, hold on, don't do this avera. You're part of a shalshelis. That's why the word that the Torah uses to describe the fact that Yaakov Avinu refused to be consoled, even though he saw the ksinas pasim and he saw the blood on it, and they told him that it must be that something terrible happened to Yosef Hatzadik, vayimain. He refused to be consoled. The fact that Yaakov Avinu never gave up on Yosef is exactly what gave Yosef Hatzadik the capacity to withstand that avera. That in that moment when he felt like ben acher.
When he felt so removed, exactly in that moment, Yaakov Avinu reaches out to him and says to him, 'You're part of our shalosh. You're part of our chain.' Says the tzemach tzadik, the tefila of Rachli Menu, was no matter how acher he is, even if a yeravam ben nevat will come from Yosef HaTzaddik, even if he's so different, I want him to always know that he's my son. I wanted to know that it doesn't matter how many averes he's done, no matter how deep into Mitzrayim he is. I wanted to know that he's always my son. So many of us can relate to this דבר תורה in such a deep way. The averes that we've done, Abba shared with me—not one, many times—but recently Abba shared with me. So I don't know how to wake up for davening in the morning after what I did the night before.
Looking at what I did, looking at what I saw, I can't wake up for davening. You understand? How can I approach the Rebbeinu Sholom like that? Yisifli ben Acher, afal pisha chato yisrolu. It doesn't matter how many averes we've done. It doesn't matter how far we feel from the Rebbeinu Sholom. We're still the Rebbeinu Sholom's precious child. The Torah of the Baal Shem Tov was not a Torah that you can sing and you can dance and that you don't need to learn Torah. It's just the opposite.
The Torah of the Balshemtov was that every one of us, those that have learned in yeshiva and those that haven't learned in yeshiva, they have their own unique connection to Hakadosh Baruch Hu. That you could find yourself in the funniest places in the world doing the silliest things that make no sense. That the only reason that you were able to even get into that place is because a rushstus came into your head. In that moment, you also have a place to serve Hakadosh Baruch Hu. You're still a ben. And in that way, the Balshamtof brought people back to Torah. Because any Jew can sit down at a Fabregin and come together and sit with their brothers, and to sing, and to cry, and to look inside, and to quest for a greater authenticity. To look inside of yourself and to say to yourself, 'Who am I? Wherever I've been, who am I going to be moving on? Do I still feel connected?'
Because for those of us that have felt in our lives that it's not shyek to return, Yosef Li Ben Acher. I share with you, as many of you know, one of my closest friends in the world is not an observant Jew. Some Jews are not observant, so they do a couple of averes. This is a Jew who's not observant in the most significant sense of non-observance. Very recently, he said to me for the first time, after years and years of being away from Yiddishkeit, living wherever he's living, with whoever he's living with, doing all the things that he's doing, and we've maintained our friendship for all these years. Finally, he said, "If I would come back, it wouldn't even be so hard for me." So I asked him, "Why is that? Why do you think it wouldn't be so hard for you?" He said, "In the years that I've spent away from Judaism, I don't think I've hurt anyone. I didn't do the Rebbeinu Shlom's mitzvahs, but I'm not a bad person. It wouldn't be so hard for me to come back. A Jew, no matter how far he's gone, has a hergish. He doesn't believe a kibbutz ain't Yiddishkeit. He doesn't believe there's an Eibish there. He doesn't believe there's a Torah. He doesn't believe there's mitzvahs. None of it."
And yet, somehow, he says, 'But you should know, if I would come back, it wouldn't be so hard.' Where does a person get such a ruach from? Where does a person get such a wind in his life that he should say such a thing after so many years of being gone? It's because Afal Pisha Chotay Yisro, Yosef li Ben Acher. It doesn't matter how far we're gone. That's the Torah of our generation. You think to yourself, especially now. Rav Yaakov said, and he said it so beautifully. It's a hachana for Chanukah as much as it's Yat Kisleif. You think to yourself, evaluating your time here in Eretz Yisrael so far, and you look at your days, you look at your weeks, and it's flying by. You could say to yourself, I had an Elul, I had a Sukkis, I had a Cheshvan in the middle of Kisleif. A person could say to themselves, if I haven't done it now.
I'm clearly never going to do it. A person could throw in the towel. A person could look at their years in high school and say to themselves, 'Did I really maximize? Did I take advantage of every opportunity that I had in high school? Probably not. Did I spend the time? I see some of my rebbeim's children that are like holding in shas bal peh by the time they're 10 years old. These kids learning in yeshayim that are like spouting Torah, and guys come back to yeshiva, and there's a certain chalishas adas of like, I look at those kids and think to myself, I'm never going to be able to do that. And there's a certain year, Chas v'Shalom, that a person could experience. As you're looking at the year and asking yourself, in the darkness of Kislev, is it Shaiyach? Is it Shaiyach for me? But that's why we light candles below ten t'vachim, because Hakadosh Baruch Hu is present, even especially in the lowest moments of our life. Especially in the lowest moments of our life, to know that we're part of that Shalosh, and that was the Torah of the Bar Shem Tov.
To see every Jew, to see every person with an iron tef, to be able to see the beauty of every single Jew. To be a shliach walking in the streets of God knows where, and to be able to see a Jew. I don't know how they do that. I do not know how these Lubavitcher shluchim have that radar, to be able to sense amongst the thousands of goyim that they're walking by, to be able to know, and they get it right nine out of ten times. Are you a Jew? Did you put on tefillin today? I'm not offended when they ask me. I'm very proud. Are you a Jew? Did you put on tefillin today? How do they know? And why does that Jew answer yes? Why are there come out six thousand shluchim today, spanning the entire globe, looking for that one Jew so far removed? Teretz is because the Bais Hamotz, the Maggid, about the Rebbe, they taught us that doesn't matter where in the world you are, you're our child, you're our brother, you're our sister.
Howevay we should look at each other like that. Howevay we should look at ourselves like that. Howevay we should have the strength when we're seeing a brother here in yeshiva that's struggling, to be able to look at them not with the tzaros ayin and say to yourself, what am I doing in a room with that guy? What am I doing meshir with that guy? What am I doing in a beis medrash with that guy? But ad raba, he's suffering. He's my chaver. He's my brother, and it doesn't matter how achir he's behaving. What can I do to help him? And Naptar is advice. Naptar is telling a person what to do, but to put your arm around another brother and say, "I see you, not the way you're behaving. I see you." You know what a gift that would be to give another person? How much we're all craving to have someone do that for ourselves? How painful it is when someone doesn't see us that way. And Kavuchaymer ben Benayshel Kavuchaymer for ourselves, to be able to see all of the tachtonim in our lives, all of the places where we're not so proud, and to be able to say.
That's not me. It's not who I am. To see yourself with an ayin tayva in an expansive way, to be able to connect to the true essence of who you are. Of course, in yeshiva, there's a lot of different viewpoints, and that's what makes our yeshiva especially a beautiful place. Our Rashi yeshiva shliita did not make a yeshiva with one hashkafa. In Mevaseret, we didn't choose to be uniform. We chose to be complex. The world, they taina on us. You come out of Mevaseret, you're confused because you could hear a she'er from this rebbe and that rebbe, and they could say two totally different things. And Baruch Hashem, for 30 plus years in our yeshiva, and this is the chinuch that I received when I was in Mevaseret. In our yeshiva, we say fakert. We say you're not confused, you're complex and you're nuanced, and it's subtle. In our yeshiva, Baruch Hashem, we have so many different walks of life. But if I can, to make a plea.
To have as part of your worldview, as part of the rainbow of svarim that you're learning here in yeshiva, not chassid shalom on any level to abandon the black gemara, not chassid shalom to abandon all the other beautiful, amazing svarim that exist. But if I can, to implore you, to plead with you, please take the opportunity this year to open sifrei chassidus, and not just one type of chassidus, but many types of chassidus to open up the svarim of the age kodesh. To open up this svarim of Rabbi Nachman, to open up this svarim of the Outer Rebbe, of the Labavitcher Rebbe, and all of the tzaddikim, the Ishvitz, and we could go on and on, and Rav Tzaddik, and all of the amazing svarim that exist, because the gift of opening these svarim, the light that exists within them, is that you stop seeing yourself in such a negative way. I don't know who I'm talking to right now, who needs to hear this, but in my head right now, I'm talking to one bacher in particular.
Could be that a lot of people are listening right now, and it could be that it's reaching you guys in different ways. But I'm talking to one bacher in particular, a bacher who sees himself such a negative eye. He sees himself as such a messed up person, and he says, "I'm a lo yotzloch in my life. I'm never going to make it." And he said this to me recently, and he doesn't know, but he managed to break me when he said it. Even now, I'm crying. I can't say the words without feeling his pain.
And he left my office after having said that, and I needed to take a deep breath for just a couple of minutes, for a bachur who sees himself in such a broken place and so far removed. And I'm Eisemench ever since he said it to me. I'm not Mish Eisemench. He's in so much pain, and he needs our whole yeshiva, and nobody knows who it is, and he needs our whole yeshiva to gather together and to be around him. And none of you in the room know who he is. So I'll give you an Etsa. Treat every person in this yeshiva like he's that boy. Treat every person in this yeshiva like there's someone here who you don't know about, who's just waiting for you to see them with the eyes of the Balshemta. And you're going to find that by opening up these Sifrei Chasidus, because sometimes the Torah might be more intellectual and sometimes the Torah might be more spiritual, and you might feel like it's not talking to you. But you have to learn to see the world that way because there's so much pain.
And my bracha to all of us here in yeshiva. As we're heading into the third quarter of yeshiva, everybody knows the third quarter of yeshiva is the biggest quarter, from Chanukah to Purim. This is the whole year. All the shanah b'kai's can tell you. Elul is Elul, Sukkot is Kislev Pesach. Everybody knows the year is Chanukah to Purim. My bracha to all of us is that we feel shalchalas. We feel a part of that chain. We feel like no matter how acher we've been, we're still a son. No matter how many chetayim we've done, we're still Yisrael. To see ourselves with the eyes of tzaddikim—the most beautiful light, the most beautiful, expansive way in the world. It's gonna be way too high, so we'll start it again. Aleichem, Hashem, Echad, Biyehem, Hashem, Echad, Shema Hashem, Biyehem.
וַיָּשֶׁם יְהוָה יִזְדַּי שִׁמָּה אֱלֹהִים וְגִקְרוֹנֵי מִי וַיָּשֶׁם יְהוָה יִזְדַּי שִׁמָּה אֱלֹהִים, Vichaneini, hoyasemey hazeli shemashet. Vichaneini, hoyasemey hazeli.
Shema Shamayim, v'yashemayel azelim. Shema Shem, v'chonayim, v'yashemayel. Zemiil echad, Asher kenra, v'hi gadol eschanah, sheidnechad, v'yasher. Elah sheltesh, sheima Hashem, ve'yitkadani, Hashem neyei oizei, yishema Hashem.
Hashem eyleh alzedi shema Hashem echalei Hashem eyleh alzedi shema Hashem. I'll see you in the morning. Ha'ashem e'e, ha'zeli, shema Hashem, ha'zeli, Hashem e'e, ha'zeli, shema Hashem.
Hayashevera, la. Hoyashem Yisrael, hoyahem Israel. Adonai, keilai lefa, oy nashigigisahrei, oy amarim zmirah.
Oy vesherei, ay, kei, ay lema, oy nashimah, oy nashicham, na metseli. Let me hear you strong.
Achim zmirah, oy veshirira, achim, oy kigigay lecha, anashigisara. I'm sick of the betrayal. It's gonna rain tomorrow.
So of course, Chaver, it's redundant and it's embarrassing for me to open my mouth. I already said too much just by saying that. It's embarrassing for me. The Gemara says, "Kalamoysef gareya." There comes a point when if you try to add, you take away. So I certainly won't say anything that's more or additional to what Berg said, it's very difficult to do that because he really encapsulated and captured, in his inimitable fashion, the very center point of what it was that the Hashem Tov Hakadosh came to the world to do. And at that center point, it can appear to be simple. But like Rav Cook said, the more ikari something is, and the more shorashit is, the more it sits at the center, so the simpler it is. Simpler it is. Sometimes.
You'd be shocked and surprised. That's such a complex Menuchah. Bad. You have svarim and volumes and volume sets that have forty, fifty, sixty volumes. Blows the mind. That anybody went to the Yachis Live Sale here. So anybody who went to the Yachis Live Sale knows. It's just unbelievable. What goes on there? And the truth is that all of these technical, very deep and difficult svarim are really founded on some very basic core truths, and if you have those core truths, so then afach ba va afach ba the kul ba. Any way you approach it, it's oozing the bal shem tov. It's oozing avas Hashem. It's oozing tefila, emuna, yerushaim, tahara, the ethereal spirit of Judaism, the spirit of the law. Like we mentioned before, never to negate the law. Have to be so careful all the time.
When we talk about chassidus, chas v'shalom, like Rav Berg stressed, does it come to negate any of the classical involvement with our tradition in terms of halachah and limud atayra? But k'neshamah loguf, it comes to bring all of that to life. And like we mentioned, if you have vessels and you have no water to put in the vessels, it's worthless. If you have water but you have no vessels to put it in, gamkein, it's not going to help you. And the mashal that I said is of course ainadayim la nimshal because the truth is that if a person only has the vessels of Torah but doesn't have the soul of Torah, it is not worthless. And then Rav Shachaim spends many pages describing the importance and the effect that even the simplest act of kedusha has in all of the spiritual worlds. And a person will get gan Eden for every.
Unconscious. Meaning, a person lacks consciousness. He'll get Gan Eden for every word of Tefillah that he sped through. Didn't think about Adar Avi. He was thinking about everything but Tefillah. And a person who learns, it takes Shaloy Lishma, it's Balishma. Eventually, he'll get there. And in the next world, he'll get his Chai for Limanatayra. But the Baal Shem Tov, like we talk about in Arvad with our chaver all the time, the Baal Shem Tov came to the world not to teach us about Gan Eden and Olam Habah. But the Baal Shem Tov wanted to give us Olam Habah and Gan Eden in this world. All the Hasidic masters say the same exact thing. It really comes from the Maggid, and all the Talmidim say it. Schar mitzvah as a mission in Pirkei Avos. What's the literal translation? A schar mitzvah geras mitzvah. A person does one mitzvah, he'll get another mitzvah. But all the tzaddikim say schar mitzvah doesn't mean that you do one mitzvah and you get another mitzvah to do. It means that the schar of a mitzvah is the mitzvah itself. The Hashem wanted us to come to such a place.
Where we tasted Gan Eden paradise in the mitzvahs, there was no place I'd rather be than tefillah. There's nothing I'd rather do with my life than to devote it to limud ha'torah. If that means tashavim, it means tashavim al peh, navi, whatever area of torah. It's every person where he feels a draw. The Baal Shem Tov wanted that experience to be filled with the spirit of Gan Eden with the joy. That chazav shalom. Our Yiddishkeit should never get in the way of ben adam lechaveray. Adaravah should come to beautify our relationships. It shouldn't come to get in the way of chinuch adaravah, parenting b'madbata chasidus, or Berg mentioned before the Ish Kodesh. It's a chiv. It's an absolute chiv to look. If you're not going to learn the whole Chavas Talmidim, then just the sicha in the beginning, where he talks to parents and educators, which hopefully will all be both parents and educators in our own way, to learn the way that he taught how to look at students, how to look at children.
The way he knew what chinuch meant. Chinuch doesn't mean going ahead and putting ourselves onto somebody. It meant to be able to introduce the person, not to you and to what you think is right, but to introduce them to themselves. That the Hashem tiv came to sweeten every facet and area of life. There are two lights in the world. There's a light of me'ori esh, parim me'ori esh. It's the bracha we make by avdala. And that's one sort of illumination, which is the illumination that comes from fire, from gevura, from aish. But then there's also an illumination that comes, and that's called ma'ori ar, which is just light itself. It's not the illumination that's founded upon something that comes and emanates from something, but it's just the light itself, ma'ori ar. Both are lights, both are useful, both are pleasant.
But there's a qualitative difference. Ma'ori esh brings light to a room, but in the process of doing so, ma'ori esh consumes whatever it's burning. There's a process of illumination, but there's also a process of destruction in the process of that illumination. Ma'ori r is something completely different. Ma'ori r is connected all the time to the menorah, like Rashi says. Zusha has a song on this, and now everybody knows the words. Chazal say that the Cohen Gadol, when he was lighting the menorah, he took this nayer that was lighting, he held it up to the menorah just enough until this shall heves olem meilecha, till the menorah sort of borrowed the flame and then burned meileh on its own.
And there are two types of educators that you'll meet in your life. There are two kinds of educators that you've met in the past that you'll probably encounter in the future. There are two kinds of parents in the world. There are two kinds of mashpim in the world. There are mashpim who are ma'ori esh. They're on fire, and they can give that fire to others. But in the process of doing so, they take away something that was inherent. They take away the individuality. They take away, like Rebbeig was mentioning, the nuance. They take away the person's own perspective, the person's own talent, and they put everybody into a box, and it's like an assembly line. Everybody comes out looking the same. It's a fire. It's an esh. It's ma'ori esh that consumes. The light of Hanukkah chaver is the light of ma'ori ar. The ma'ori ar. It's the illumination of the menorah. This is what the Bachanter wanted to bring to the world—not the ma'ori esh, but to beautify the chinuch relationship.
To beautify the parent-child relationship, to beautify the friend relationship. Also, a berakah was mentioned. I'm not saying anything that the berakah didn't already say. Better. You see a person who's struggling. I had this conversation with one of the chavra last week, two weeks ago. Not to go to them and give them mussar in the sense that I want to show you how it's done. Set you straight. That's not the Boshemtiv's way. The Bais Hamitzvah's way is to find some sort of humble, sincere, soft and sweet way of getting through to people, just by being human first, like Rav Velva talks about in Aliyah Shor. The first thing is to be a person. It's the first thing. It's hard enough. And then, in the Jewish sense of understanding, the Kol Yisrael areivim zalaze, to put your arm around someone, like Rebek said. And to somehow, it's a talent, but we all have it, and we have to be mitlamed. We have to allow.
Others to teach us and to bring it out of ourselves how to be ma'ori ar, how to build up a person by still maintaining their tsura, their unique nekuda, their specialness. Only in the svarim of the balshem tavakadish, at least laanias daiti, which is like it's a joke to even say that because I have no das, so it's just laanusi. What I've seen in the tiny little bit that I've seen, my tiny chelik of taira, is that before the balshem tav, you don't find such a concept. That in all the Hasidic svarim, you see this concept of Yesh Harbe'Bechinas Tzadikim. There are many different kinds of tzadikim. The Kaddusha Slavy, almost every parsha you'll see it. Yeshnei Bechinas Tzadikim. There's Noach and there's Avram. There's this one. There's that one. Before the Baal Shem Tov, it's there's one kind of tzadik and it's called a tzadik and it's called someone who knows shas, knows piskeim, is a Yerushalmiim, is a Charedi in the true sense of the word, is Chared Lo Devar Hashem, and that's called a tzadik.
There's no individuality there. There's no room. There's just this is what it is. Hashem came to the world and he taught us. There's many different kinds of tzaddikim. The tzaddik takes it a step further and he says that there's a concept of tzaddik la'oso davar, so peladic a thing. He says that you could have a person who's mamish, like mikol tzadupina. From every angle you look at him, it's not so strong. Not so strong in tshmeir salachas. Tfilah doesn't look like tfilah should look. His learning, if he learns, is not so strong, and he's shmoosing the old first aider. It's not so chazak. But he has one special thing. He has one special thing. You know those guys we talk about sometimes in our bat also in yeshivas. There's like that one guy. He'll never get an award. He'll never get patted on the back. He'll never get a medal for it. But if there's a shabbaton, or if there's something to set up, he's the guy who's putting the tables together, making sure the food is there, the tablecloths, the stuff is set up, the hot plates.
Every yeshiva has such guys. It could be that such a person is not the top guy in davening or learning, but there's a certain person who has a chelik within himself. He's a tzedek la'osay davar, and that's the same nekudav ma'oray ours, just to bring out what we have inside. Just to say one word about Yaakov Yisrael, and then we'll sing a little bit. I'm sandwiched between. It's ridiculous for me to talk. If it should be a kapara. Rebek mentioned, also the Alter Rebbe was in prison for 53 days. There are 53 prakim in Tanya, and Alter Rebbe very much viewed these 53 days of incarceration as a heavenly court case on whether or not what he did. In revealing the Balshemtov's tyrant of the world through his sfarim, through his teachings, he had thousands of chassidim, thousands upon thousands of chassidim. If what he did was justified, and when he benisim and fled, he managed to get out of there. He said, 'This is the stamp of approval.' There's a machloekis regarding the way that we light manayra. Beishamai says poiches v'hoilech.
Which means that the first night you start with eight, and then every night you go down, and it's less one, and less one, until the last night you have one left. I'm really glad we don't pass in like that. It's like a very pessimistic sort of like no, it's like. We pass in like Beis Hillel. Beis Hillel says Moisif Ahaylich, which means that the first night you start with one, and every single night you're adding one. Rabbanasan Braslaver and Lekutti Aleches teaches us the depth of this. A very famous piece, which I've written about in the past. Rabbanasan teaches that there are two kinds of tzaddikim. There are two bechinas tzaddikim. There's one tzaddik who's of the opinion and feels that the lower a person is and the greater the light is, the more of the light we have to hide so that these people never have access to it.
The persona of Shammai, all of our Shas. Chas v'shalom to degrade and to. We have no hasaga Shammai. We have no hasaga. What does it mean? Shammai is Rosh Hashanah. Right? You're acha shaltei meis Hashem. So always have akeid Rosh Hashanah. Shammai. We have no hasaga. But Shammai was a captain. Shammai was strict. Shammai was rooted in midas hakavura, midas hadin. When the people came to him, it's like Irene, I'm a Naz, Irene, I'll regal Achas. He chased them away with an Amasa Binion. All the different examples in Torah that show us that Shammai was a captain. He was Machpid, he had a kpodes. And so Shammai feels that as the nase gets progressively more miraculous, because again, on the first night, it's questionable if he even was a nase.
Second night, it lasted another night. Whoa, that's a nase. The third night, the miracle is growing. The fourth night, the fifth night, the sixth night, the seventh night, the eighth night is the pinnacle of the nase. And so that means that higher levels of spirituality are being revealed. So Beis Hamai says, the more the light, the less we're showing, the less we're showing to the world. The more we have to hide it, the more we have to conceal it, the more we have to shut it away. Poiches va'olim. So the first night we'll give you everything because it's not so high. The second night, the third night, the fourth night, as the light is growing, we have to show less and less to those who aren't roti, those who aren't fitting. And beis hilol is punted by karet, beis hilol is the opposite. Beis hilol holds moisef for hilech that adar abba va adar abba. The bigger the light, the more of it we're showing, because the kaddish baruch hu brought a light to the world. That means that we need it. It doesn't just thing stam.
If Hashem is revealing, and disclosing, and allowing for the deepest secrets of Torah to be revealed to the world, the more we have to utilize that as a tool to give life to people, to give clarity to people, to give hope to people, to allow them to see things from a deeper perspective that we're talking about, to beautify Yiddishkeit, to make it alive, with life and with sweetness and beauty, and with energy and vitality and vibrancy. Yosef HaYilch is milashen Yosef Atzade. Says R' Nasan, this was the machloekas between Yosef and his brothers. Vehu nar. This week's parasha. Vehu nar has been a Bila, has been a Zilpa, and She'Aviv. That he acted childish, kinderish, with Bnei Zilpa, Bnei Bila, the Bnei Shifcha. It means that he went down to them to their level. Vehu nar. He made himself into a little nar, and he sat with them.
And he brought himself to their level. He didn't try to schlep them up to his level. He brought himself down to them, and he sat with them, and he played with them. Like R' Nachman used to sit with the Maschilim and play chess with them. Like R' Simcha Bunim of Pshis used to walk into all the bars and sit with chaver and be with them on their level. So many stories. Yosef is the Shita of Hilla. Yosef is the Shita that the bigger the light, the more we're showing. However, this the pesach of Yakisli. This the pesach we passkin like hillo. This the pesach of Yakisli. The altar Rebbe gets out of jail, and that shows the Minoshamayim. We hold like hillo around this time, Chanukah time. Moisif Oyelch. The greater the light, the greater the disclosure, the greater the levels, and the deeper the levels, the more we have to make use of it for our generation. Dafka at the deepest, deepest, deepest depth of a dark pit.
You don't need a small little candle. You need the floodlight. You need the biggest light because a small candle ain't gonna reach down to where you are. And so I just want to be mamshich or Berg's bracha. It's not even a blessing. It's like a chiv. Like it's not. It's not. You have to. It's not a question, right? You have to. Have mercy on your neshamas. Make use of the light that the tzaddikim have revealed to the world. Make use of it. R' Cook wrote that in our generation. From the Leshem already, the other tzaddikim, everything's open, everything's open, everything's translated. Everything, no matter what kind of shiur we want to be kiyis, if we want to be Ian and Tanya, everything go to chabad. Org. It's on the whole entire Tanya interlinear translation, every word explained. There's no excuse. There is no excuse at all. There's no excuse. I heard that there's a good book on the first lesson in Lekutim Aran also. I don't know. You heard about it? Everything's translated. Everything's accessible. So make use of it. Give yourself some.
Light, some light, to dig down into the depth of our generation. It's such a bracha. It's such a chiyuv. And I bless us all. I bless you and me that we should be zocher through tapping into the valshemtivs art to beautify our yiddishkeit, to bring it to life, to beautify our relationships, to bring those to life. To bring people to life with Ma'ari or never Ma'ari Eish. To tap into the Nekudasat Sadik that each and every one of us has. To find what we're good in. To find what Hakadosh Baruch Hu decided that the world couldn't exist, so He had to give us, He had to bring us into the world. What is it? What is my path? What is my Derech Yichidi? What is my Shvil Menatzad? What is my path? I bless us all to search for it, to find it, to believe in it, and to bring it out through the light of Chanuka. Let's sing one more Niggun and then we'll hear some more Tiyaram. We'll finish for tonight.
Idirilah na mahi na, a na magi na, a na. Aina, a, niranamaya maya, niranay, na.
Teri raana, aye, teri raana, aye. Hey, Drida na. With the English words, whoever knows that. When you fall back down and you get back up.
Never stop sing. That's the thing. When you fall back down, get back up. When you fall back down, I can get back up. Never stop sing. Tini na hina mo. Indira, Oya, Indira, Oya, Indira, Oya. When you fall down.
Never stops digging. When you fall back down, you get back up. You fall back down, and you get back up. Never stops digging. He is the Ragnama, aya. Na, teri na mo aya, teri na aya man.
Occasionally, as a rebbe in the yeshiva, I get some pretty interesting questions. And a little while ago, this year, I had a talmud that asked me, "Rebbe, I want to know. Can you explain to me?" What is Chassidus? And before I answered him, as we often do as rabbim, we often go with our intuition, kind of a knee-jerk response to similar questions we hear all the time. And I said to the Talmud. Can I be honest with you? Says, hope so. Not sure. I'm not sure. I'll never forget. I'll never forget the Friday night.
When there was an in Shabbos in yeshiva, in yeshivas based Medrash L'Talmud Lander College, and we had a very special slus, didn't happen very often, but my Rebbe, Reb Berg's Rebbe, reviewed the parnish shlitah, came for a Shabbos. Tishing wasn't so much his thing, so there might have been a little singing. I don't remember. I guess it wasn't too memorable. But everyone loved to pick the brain of my rebbe. What a brain! What experience! What insight! I feel bad for all of our talmidim that such insight. There's nothing like it. It's one of a kind. And so the talmidim were very excited just to pick my rebbe's brain and ask him any question Q and A that you could ask. And everyone knew, or maybe not everyone knew, but some knew that.
Rav Parnas did not come from a yeshivishah family. The Rav Parnas did not exactly come from a place of Torah. And so someone asked him, Rebbe, what made you decide that you were going to invest, that you were going to go into chinuch, that you were going to go into learning? Because whatever that was, what a massive impact! Think about literally the thousands of talmidim that came from him, that came from his children. I think every single one of his children are chinuch, are married to someone who chinuch. The women are chinuch. It's crazy thing. Somebody asked him what started it all. So I might botch up the story a little bit, but it's been a long time. But he gave over the following idea. He was very conflicted.
After college, as to what he wanted to go into, and with such an unbelievable mind, analytical mind, he had a natural tendency towards mathematics, and he was studying a master's in mathematics, and there was a particular challenge and project that he had to work on. He spent many days and many sleepless nights working on trying to crack this mathematical formula. He said that after working on it for days and days, scratching his head, expanding his mind, trying to figure it out, finally the light bulb went off. The moment. Struck me. I hopped. I got it, and suddenly I saw the whole beautiful picture of the entire mathematical formula, and how everything that seemed to be fragmented suddenly fit together into one piece. He said, 'You, you know what that happened?' I asked myself. So what? So what?
It was then that I realized that I wanted to do something of meaning, that I wanted to break my head intellectually, not over a mathematical problem, but I wanted to break over my head over Torah Hashem. I wanted to use that mind to try to figure out Pshat in the Gemara, Pshat in Rashi, Pshat in Tosfos, and I realized that that's what I wanted to dedicate myself. And I'll never forget the reaction I had. But it's not the reaction that you would think. Of course, at first everyone was "Wow, that's unbelievable! What is there in mathematics?" And then he recognized that I can get so much more meaning and depth out of Torah Hashem.
That answer was such a sharp dagger to the heart, because it was at that moment that I realized that Teshuvah was a mathematical equation to me. The Torah was information that I was using my mind to try to unlock. I did not feel Torah Hashem. And it was at that moment that he had that chab that I came to the realization that I do not have that chab. To me, the Torah is mathematics. But then I realized something else. To a certain extent, that's all of us. That's the generation we're in. How do you tap in? Because let's be honest. A lot of times we don't feel the difference. We don't feel it, and it got me thinking. What's the problem here? Chas v'shalom. It's not the problem with the Torah. The Torah is holy. He's right. My rebbe is right. But why don't I feel it? Why don't I connect?
It would be unbelievable today. We have tremendous tzaddikim in our generation, with tremendous ruach hakodesh. But I cannot imagine what it would feel like to meet an actual navi. Naviim we don't have. Great tzaddikim, great foresight, great ruach hakodesh, not naviim. We know the Chazal tell us that the reason we don't have naviim. It's because we abolished the koyach of avodah zara. We have no idea what the power of avodah zara was. We have no idea today to think about someone committing avodah zara. It's like why would you do that? We have no idea what the tiver for avodah zara was. But as a result of getting rid of the tiver and the desire for avodah zara, we lost something. Zelumat zed, measure for measure. We lost something. There was a.
Comparable power on the other side called Nevuah. You can tap into the holy spiritual experience of Nevuah, or you can tap into the tumah of Avodah Zarah. You take away the tumah of Avodah Zarah, you lose the kedusha of Nevuah. What happened in the times of the Balatanya? What was going on? It seems today like Chassidus is so pushed. So necessary. In fact, I don't even realize. I said I don't even really know what Chassidus is. It is so permeated everything, everywhere, almost everywhere. That like, how did that happen? So Rabbi Nachman writes in Sich Saron that he wanted to give a warning, a big warning to his Hasidim.
That there was a tremendous amount of kifira that was coming around the corner in the upcoming generations. I want you to know that if you were to go back 200 years ago, there was no such thing in truth. There was no such concept of an atheist in the classic sense. Everyone understood that there's a creator. Everyone understood that there's something here, that a world without purpose, a world without meaning. Rabbi Nachman said, 'I don't know what to tell you, but I'll tell you this: at least I'll give you a heads up. It's coming down the pipeline. At least you should be able to say, 'Somebody warned you. Somebody knew about this.'
I don't think the Balshemtov and his followers would have gotten in too much trouble had all they tried to do was turn around the average Joe. The problem with what the Balshemtov was trying to do was not just to turn around the average Joe. He also went after the yeshivas, and he also went after the yeshiva Bacherin, because at the end of the day Torah is the highest of the high, but the Rebbe Nachman wants avodas Hashem. Avodas Hashem is not just the limit of Torah. Avodas Hashem is everything. Avodas Hashem is in every aspect of life, and this is not a chiddush. It's in the Rambam and Yehuda Steins. He talks about this. It's in everything. There is a vodah Hashem in changing your baby's diaper. It's a crazy thing, and it's not just oh, so I can do it in order to. The Baal Shem Tov wanted he would take his own talmidei chamim and he would bring them to watch simple people serve Hashem, and he would say, 'Look, this is how I want you to be.' Not Chassidim say they want them to be talmidei chamim, but to serve Hashem with honesty, to serve Hashem with simplicity, sincerity.
To be able to serve Hashem, even by going to work, all these things that we just take for granted. I think there's a bonus shalom new. I know there's a bonus shalom new. That if He were to allow things to remain the way that it was back then, without opening up the depth. And the inner meaning behind things, even if that meant needing to open up some Kabbalah that was relatively hidden, to show people the meaning of what it means. You're not just lighting the Nerot of Chanukah to be mekayim a mitzvah. There's something going on here in the spiritual worlds, and I want to show you what that is. Not to just do tefillah because, as I state, that's what it says to do. That is the core as to why we do everything, but to understand tefillah. To be able to walk into the Beit Midrash and before maybe to go to mikvah so you can learn not just learn but learn how it's kedusha v'tara. To be able to find the inner meaning in anything, in everything, that was the response. Just like the Rebbeinu Shlomo had to take away nevuah because he took away avodah zarah because of this tremendous danger that was coming into the world.
That was going to suck the life out of Judaism. At that exact point, the Rav Yisraelov needed to inject meaning, needed to inject panemius, needed to show that every aspect of your life, as was said before, not chas v'shalom to reduce the importance and the meaning of Talmud Torah, but to elevate everything into one constant avodas Hashem, and that was necessary in the world, in order to bring out the beauty in everything in Yiddishkeit. And so I embarked on a mission in my life, in stages, to try to find more meaning, so that when I learn Torah.
That even though Torah is tremendously powerful, I should be able, as R' Klein said, to be a kli, to be able to receive it, to be able to accept it, to be able to be makabel it, to be able to take it in. I think this is what the Baal Shem Tov wanted to give over. I also think this is why the Baal Shem Tov didn't write any svarim. There were no chidushim. The Baal Shem Tov very often said, "I don't know why everyone's protesting me. I'm not creating anything new. I'm bringing back something very old. This was the avodah of Dovid HaMelech. You look at Dovid HaMelech, such a personality. The last haluka we say."
He had instruments that he used to play with in order to serve Hashem. What does that mean? He took everything that he possibly could get his hands on to serve Hashem, and of course he was very committed to Talmud Torah. But he tapped into everything. Sometimes people ask me, 'What Chassidus are you, Rebbe?' And I answer, 'All of them. I'm all of them. I'm tapping into everything. That's what you need to do.' Chassidus isn't a thing. It's called Avodas Hashem, and Avodas Hashem requires of us the Bal Hashem. All he did was bring this out. All he did was bring back something that was very old. And Kilo was a chiddush, but it wasn't a chiddush. It was like the Nevuah that Nevuah is new. Nevuah is very old. It came back. The Avodas Hashem that had been hidden for so many generations. The Avodas Hashem that were only by the Bal Hashem, only by a few.
Finally, came out to the masses, and today, Ufaratza, Mamish, it literally spread everywhere to the point where somebody asked me, Rabbi, asked me, "What chassidus is?" And I said, "I don't know, I don't know," because it's all this is all chassidus, everything, every shiv. I want to tell you something. I want to say something really crazy now. Ready for this? If you're a misnagid, don't listen. Misnagid left a long time ago. It wasn't just the Alter Rebbe that revealed the aura of Chasidus. You want to know who also revealed the aura of Chasidus? Rav Chaim Saloveitchik. Rav Chaim on the Rav Chaim. Brisk. If they're listening to this, they're not. They don't have a dinner. If they're listening to this right now, they... What are you talking about? We have nothing to do with that. You do.
Because if what I'm saying is true, that Chassidus is just simply opening up something that was really there all along, but something you couldn't tap into, revealing the Peninias. Tefillah was always tefillah, but now you could tap in and feel tefillah. The Teshuvah was always Teshuvah, but now I could feel the Teshuvah. But who helped you feel the Teshuvah? Who helped you connect to the Gemara? Lundus before Rav Chaim, Lundus wasn't a thing. What? Why not? Rav Chaim revealed Lundus to us so that we should be able to appreciate and connect, so we can get a yishmak out of a Rambam, so we can have clarity on our level. That's Chassidus in Talmud Torah. It's not just.
Going to the mikvah. It's not just tefillah. Torah itself was opened up. Not the inner meanings and the kabbalistic meanings of the Gemara and the daftar the Gemara is on corresponds to the Oyel Mos. Just pashit pshat learning Gemara was opened up. The Ravon Shlom literally opened up all of the oris for us, so we should be able to tap into it because he knew we would need it. Mikvahs to Mashiach. He knew the challenges that we would be facing. Can you imagine all the challenges that we're facing? The world that waits for us with open arms. Imagine a Jew telling a Jew 500 years ago, one day there'll be a lot of assimilation. You know what his answer would be? How they hate us. How they hate us. How could you assimilate? I don't understand.
They don't want you. They want us. Open arms. Come to our clubs. Come to our parties. Come to our everything. It's geshma. They're attacking us on all fronts. So it's just simply not fair. If they're attacking us on all fronts, then how could it be that the Mayonosat Torah, that all the depths and the sweetness of Torah should be hidden? It's time to open it all up. And because of that, all Chassidus was wasn't a thing. All Chassidus was just the reality of the times and the ability to open up something that really was always there. And now, Baruch Hashem, in a yeshiva like this, in yeshivas all around Eretz Yisrael, in Eretz Yisrael, in yeshivas in Torah, that we now have the ability. And I think also the same thing with Eretz Yisrael. I really do. Halavayit should be from our schusim, from our merits that we reside in Eretz Yisrael.
It might have just simply been because the Ravon Shalom said, 'What are the Jewish people going to do without Eretz Yisrael? What's going to be with them? They don't have a chance. They don't have a fighting chance without yeshivas. Without, not a fighting chance. He had no choice. And so, therefore, we have to take the opportunity and recognize the challenges out there, and we have to be able not just to do the actions of Torah, but to tap in. To the depths of Torah, and the depths again aren't just a specific sefer in Chassidus. It's going deep in everything, trying to find meaning in everything, trying to connect to everything. We should be zei'cha to be able to connect to the Rebbe on Sholom on the deepest level, because where there are the greatest challenges, there's also the greatest opportunities. Let's dance.'
La, La oh ay la oh la.
La. La. La.
Omandarimgaralelo, ahashenyo mandarimgaralelo, la Ahashenu, matnu chalenu, umanu gimbaralendo. Ashenu, matnu chalenu, umanu gimbaralendo. Hey, na.
Ayna, ahashem lo matov kagan, lo manavim karolenu. Ahashem lo matov kagan, lo manavim karolenu. La shenu matos kage, managemanaleinu. Shenu matos kage, hey oh managemanaleinu. Hey, la.
Kadalon ba'lasha, Allah, Ah shayno, matzav k'genu, yom na'im k'ra'leino, Oh, Ah shayno, matzav k'genu, yom na'im k'ra'leino, Oh, la. Hey! Hashemnu, Matzah, Zakeinu, Omanu, Mincha, Leinu, O, Hashemnu, Matzah, Zakeinu, Omanu, Mincha, Leinu, La. Na sha na. I'm a shaino matzah keinu, don't mind my goldaynu. I'm a shaino matzah keinu, don't mind my goldaynu. Kumano, Shashana. I'm still young enough.
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