Yat Kislev Fabrengen in Mevaseret

3:27 Oh That niggun is called niggun shimcha. It's also called z'lebavet shniggun. It's also called niggun akafas because the lebavet just sing that and it's the kustar while they're dancing around. They also call it revlevis niggun because it was the last lebavet shreidi rabbi's father's one of his favorite niggunim. It's also on yartz on his yartzik. Lebavet shreidi would always have that song being sang. It's a hey like a niggun. You also the words are this. You'll explain it after. First, you just get into it. E'mosai ka'asimar. That means when is Master coming? She'afutzu mineh secha'chutzu. When the well springs burst out forward. E'mosai ka'asimar lek she'afutzu mineh secha'chutzu. It's gonna be hard to remember. You'll get it with the melody.

5:04 Kasi ba, Leche ya busu, Maji ya kutsa. E.

7:00 We're gonna make it. I'm gonna die

9:00 A quick explanation on that digon, which will be spoken about a lot more tonight, the Balshemtov and Rassashana. In one of his meditations, The middle of Davin Shmuel Asrey, That he did, As you call an Elias Neshama, His Neshama traveled up in the upper worlds, And it reached the level of where Mashiach was dwelling, With where Mashiach himself, In the Balshamta of Ritzes himself, Where he was learning. Mashiach was learning with the Tanaim, The Sodikim, And the Seven Shepherds, Davin Mitzhiyakim, The Yosef Davin, everyone, And he asked Mashiach, "Eimusai Kostimar?" He's imitating the Gemara. Shulben Levi asked the exact same thing to Mashiach himself. That's why he asked in Aramaic. So he says, "Emasai kasi mar." When are you coming, Mashiach? In the beginning of his answer, it's a beautiful long letter. You can see it's in the Balshamtu Sefer itself. It's printed out. He says, "Shayfutsu when I say chutzah." When you're teaching, when you Balshamtu, and the light that you're bringing to the world starts spreading throughout all of existence, that will start ushering in the days of Mashiach. So the Pshabad took that song. It's a really, really gewaldic song. That's what that means. Amasai, kasi mar. When's master coming? And Shyak's answer is Shyak, foots when you're well springs burst.

10:34 " Fast Fast. Hey, samadhi. I gotta pause. You gotta pause in the middle. This nigun, Sounds chanafshi. It means my chose. I know. I stopped it on purpose. I had to. So it goes like this. The English there's Yiddish words that go along to the song. I'll teach you the English words that I learned growing up in the Chabad school that I grew up in when I was growing up. It goes like this. Hey

12:03 Johnny, what are you doing in the market? You don't buy, you don't sell. All you do is make trouble. Those are the words. I'll explain it to you afterwards. Sounds a little ridiculous, but you'll understand the depth of it afterwards. The words are again. I want you all to sing it. It goes, Hey Johnny, Johnny. I'm sure there's no Johnny in Ukraine, right? There's Johnny here, so you never know. Hey Johnny, Johnny. What are you doing in the market? You don't buy, you don't sell. All you do is make trouble. At some point, you want to sing those words with me. We'll start with the regular. Hey. Samba The tallest of all the tallies. Hey, samba, the tallest of all the tallies. Samad sardeshi, Jama sardeshi, Hey samad sardeshi, jama sardeshi.

13:51 Kali, bring the magic. You don't buy, you don't sell. You don't do me no good. Hey Come on, come. Jama, The jamaica scene. Jama, The jamaica scene. Hey, jama The Jamaica scene.

16:30 Let me tell you a quick story about that nigger. The reason we sang Johnny those weird, ridiculous words, I don't remember. It could be based on one of the Alter Rebbe's terrors. And Tanya, I don't remember where the Torah source originates. But the message of the song is Johnny. It's a random name. What are you doing in the market? What's the market? This world. Why? You buy and sell. Everything you do, you're either buying something or you're selling something. But every action you do brings you towards or farther from any direction. So when the words are 'Johnny, what are you doing in the market?' You don't buy, you don't sell. All you do is make trouble. Meaning, so many of us are in the world and we don't realize that it's a marketplace. It's a rush. There's stuff going on. You've either got to buy or you've got to sell. And if you don't, you're not living life. So he's saying instead of wasting your life, instead of just sitting around doing nothing, realize that every single second it's a market. It's a trade. We're in the shuk right now. It's loud. People are fighting. They're fighting for their lives. It's what you're not buying is all. And that's some of the channafshi.

17:33 It's like it's part of it. It's like Hashem, I want you. I gotta get going. I gotta get to business. I gotta start doing everything that I need to do in order to get to that goal. So that's Johnny. What are you doing in the market? Python. It's a wake up call. It's saying wake up. I'm in the market right now. I'm in the middle of life. Okay. Okay. Uh, Appreciate it. Let's do that. So you guys probably heard this randomly before. It's an awesome nigger. This nigger was. I'll tell you again. I'll tell you the story of the nigger afterwards. But just go along with it. It's very simple. The words. It's a nigger. So it's just na. But your actual words are 'Dida Naksan,' and it's a song of mitzvah, a victory. So it's like this.

21:03 Destroy niggas. You can't go too long with it. There's another nigga. You guys are like, it's like I feel like it's like you guys already. You probably heard this somewhere. It's kind of crazy. You gotta be intuitive. Guitars also, otherwise, they don't sound too real. You might think right now it's all just a waste of time But the reality is, we're just getting into it. That's the holiest toy you're gonna hurt. That Hashem gave to Yaakov Avinu. That's the first piece of parchment. It was in Va'etsa. It was when Yaakov was dreaming. Because after he woke up, it's the bracha Hashem gave. Remember the words? It's Gufaratza, Yama, Hakadma.

22:34 The bracha is Yaakovin. You're going to be all around the world. Everyone's going to know of you. You're going to be known. When something explodes, what happens? The entire thing explodes. It goes everywhere. It goes front, it goes back, it goes front, it goes absolutely everywhere. That's also the power of kedushin. That's also Baruch Hashem the way Chassidus is really being deployed into the world. And that's what Chassidus they take. I can't remember which Levit took it. This song, Uprasta, when we took him from the Pereshevs, were taken and they were fed towards this song. The song goes like this. It's a very happy song, and you're happy that something's happening. You can't express it any other way. You're not sad. It's not serious. Look at this. Parasa.

24:30 Oh! Parasa. Samba S.

26:47 Forrest! I am Forrest Gump. Chaver, it's a big schust to be here tonight. Baruch Hashem, in the last couple of years, it's been a tremendous hafetz in our yeshiva of chasidus and deeper taira that stirs the soul that gets people going. And tonight is the Rosh Hashanah of Chasidus, Yekislev, as many of you know Is the day that the Alter Rebbe was freed from the Tsar's jail. But just to tell you the story of why it was such a big deal and why it has become such a big deal. Hashem Tov Hakadosh, s'chusu yagen aleinu.

28:15 He brought the world into its next stage of evolution. There's always been in every dar a little bit deeper of the revelations of Torah. And the Baal Shem Tov, as you know, had tremendous opposition to what he was doing when he brought Chassidus into the world. And in a very holy way, in a very beautiful way, in a very wonderful way. The Misnagdim, those that opposed Chassidus. They were allowed to bring Chassidus into the world. Because anything that comes into the world, especially something that's so holy, has to have something that goes against it, so that there can continue to be free will in the world. And if such kedusha comes into the world without anything coming against it, it'll just overflow and it'll shatter the entire world. That's why always throughout history Whenever we went into a deeper place, there was always something that was mitnaged. That was always something that was coming against us. That's why so many of the mikubalim happened in times of such persecution in Klal Yisrael. So many of the mikubalim brought out new dimensions of Torah under the guise of tremendous persecution, because there has to be a hisnagdos in the world.

29:37 One of the main talmidim, if not the main talmud of the Balshemtov, was the Magid Mimesrich. The Magen Mitzvot took what the Balshemtov said and he brought it even deeper into the world, even lower into the world. And one of the main, if not the main, Talmidim of the Magen Mitzvot is the Alter Rebbe, Rshner Zalman Meiliadi, the first Lubavitcher Rebbe, the founder of Chabad Chasidus. And for me, in particular, Chabad Chasidus has spoken to me in such a deep way; it saved my life so many times, over and over again, over the last 20 years. That this type of chassidus has spoken to me in such a deep way. Now the Rebbe himself was tremendously persecuted. He was a known Eloy at a very young age, and he himself was deciding whether to go learn by the Maggid Mezuz or to go learn by the Vilna Gaon.

30:37 And he said, "A little bit I knew about learning, so he didn't go to Vilna." He said, "I need to learn more about davening. I need to learn more about the soul, about the lave, about the passion of Yiddishkeit." So he went to Mezritch to learn by the Magid. And the Balatanya, the Alter Rebbe, when he went He brought out the Torah of the Balshamtov and the Torah of the Magid in a way that many people were concerned about. They were concerned about the way he merged the writings of the Arizal and the Maggid. He put many things together. The Alter Rebbe had tremendous hava and what was going on, but it was not a simple thing. And Bichlal, once he started bringing this type of Torah into the world, there was tremendous opposition. And the Alter Rebbe understood that this opposition was not just natural human opposition.

31:30 But it was the opposition of Shamayim. There had to be a level of authenticity; the world had to be ready for it. When the Mischenagdim went to the Czar and misrepresented the Torah that the Alter Rebbe was teaching, the Czar imprisoned him. In those days, to be imprisoned by the Czar was a death sentence, especially because he was being accused of treasonous behavior. In jail, the officers of the Czar forced the Alter Rebbe to teach them Chassidus. Because they wanted to see if what he was teaching was actually treasonous. It was a tremendous thing if you think about it that the Alter Rebbe was sitting in jail, imprisoned by the Czar himself. And what was he doing in jail? He was clarifying the nature of Chasidus that it shouldn't be treasonous to the King. The Alter Rebbe understood that this was really something that was going on in Shamayim.

32:35 And not that much longer later. The Alter Rebbe, in a very miraculous fashion, something that really didn't happen at the time, was released from jail tonight on Yud Tes Kislev. And so, for the Alter Rebbe, this was a clear siman min hashamayim that Hakadosh Baruch Hu was putting his stamp of approval on the hafaza of chasidus that the time was right for the Alter Rebbe to come and to spread this type of Torah even farther. And the Torah, you should know, before the Alter Rebbe went to jail. And the Torah after the Alter Rebbe went to jail is like reading two different authors. The Torah before that Alter Rebbe went to jail is so exceptionally high, so difficult to comprehend. The terminologies you have to be such an expert to understand what the Alter Rebbe was saying. Thank you very much. Baruch ata adonai eloheinu melech haolam shalom.

33:37 After the Alter Rebbe came out of jail, it was a completely different type of Torah. It was a Torah that was so easily consumed by the masses. It was Torah that everybody could learn. As a famous mashal of the Alter Rebbe, he was asked, "What's the nature of Chassidus?" The Alter Rebbe said It's like a king whose daughter becomes ill, and nobody in the land can cure the daughter. Nobody knows how to cure her, until finally, one old Jewish doctor comes to the king and he says, 'I can cure your daughter, but you're not going to like my solution.' So the king says, 'I'm willing to try anything.' He says, 'You have to take the gem, the royal gem that's in your crown, the crown jewel, and you're going to have to grind it up into dust'

34:31 And you're going to have to feed that jewel to your daughter. You're going to pour it into her mouth. Of course, you know what happens when you pour something into somebody's mouth, especially somebody that can barely swallow. Much of it is going to go all over the sides, and you're going to lose so much. But hopefully, you'll get enough in, and it'll cure the patient. And that's what they did. And Taka, there was bits that were lost, but enough went in, and it was able to save the king's daughter. And the Alter Rebbe said the same thing is true when it comes to Chassidus. We're living in a dar that craves so deeply to connect to the Eibusher. To connect to God Almighty, we have to learn the Torah of the Crown Jewel. We have to learn the Torah of who is Hakadosh Baruch Hu. My chavrusa many years ago was really one of the people that turned me on to Chassidus. He said to me at some point in my life, I got so tired of learning about the psychology of Torah that every word he was hearing from these rabbis was just. The nature of man, This, and the nature of man, That. He said, "I wanted to know a little bit about the Abishur, a little bit about the person that I was serving, not the person Chasam, but the" You mean the one I'm serving.

35:41 Torah s'achasidus is Torah, the Torah of Hakadosh Baruch Hu. It's the Torah that focuses on who Hakadosh Baruch Hu is and what Hakadosh Baruch Hu wants from us in this world. So I want to talk to you tonight, just for a couple of minutes, not for very long. And then Beizer Hashem will sing a little bit more. Moshe Cholent and Kugel and Riv Glanz will speak, and we'll hear beautiful nigunim. But I want to talk to you about a little bit, just a little bit, about what Chassidus is and how Chassidus connects to so many of us. The Alter Rebbe was asked, "What is the purpose of Chassidus?" And his answer was three words: "Leshana es tiv aysav," for a person to change their nature. Not 'Leshana es midaysav,' to change their character. But l'shana es tivaisuf to change their nature. That the Alter Rebbe believed that a person could be born one way, and just because he was born that way doesn't mean there won't be a gevuldeka transformation in that person, and that through the teachings of Chassidus a person could change their nature. And so I want to share with you a Torah tonight. It's a Torah that comes from the Alter Rebbe. It's a Torah that comes from the Labavitcher Rebbe, and it gets to the core.

36:53 I feel it gets very much to the heart of l'shana es tivaisuf. It comes out in this week's parsha. As the outer rebbe said, a person needs to live with the times. Whatever is going on during the week is obviously connected to the parsha of Shavuah. So to look in the parsha, you'll see something mamish. Exactly what we're saying about Lishana Estevayof and the whole reason that we're gathered here tonight. We know that Yaakov Avinu loves Yosef HaTzaddik more than any of the other brothers. That by itself is a very strange thing. A father loving one of his children more than the others. Of course, every child is loved infinitely by the father. Even if it's not really the time for jokes, even if a person has five daughters and one son, Lemaisa, each child is loved infinitely. How could it be that Yaakov Avinu loved Yosef more than anybody? It's a very difficult thing for us to understand.

37:50 But one thing is very strange. That Yosef HaTzaddik was given a ksinas pasim—that he was given a coat. As Chazal tell us, it's a coat of many colors. There were many different colored stripes on that coat. The Torah makes such a big deal about this ksinas pasim. Everything is about the jacket. The brothers were jealous of this jacket, and they made Yosef HaTzaddik take this jacket off before he got into the pit. And they tore the jacket up, and they dipped it into blood, and they presented it to their father. And they said to their father, 'Is this Yosef Hatzadik's jacket?' And their father said, 'Yes, it's Yosef Hatzadik's jacket. Surely Yosef Hatzadik has died. Surely my son has died.' And Yaakov Vina refused to be consoled. What is the Torah telling us about a jacket? What do we care so much about a jacket? You should know there are Rishonim that say that this jacket—it wasn't even an expensive jacket. It wasn't even—it wasn't an expensive jacket. It was worth maybe a couple of shekels more than a regular jacket. So what's the big deal? Or we're talking about tzaddik, and we're talking about the shvatim. The shvatim are jealous over a jacket. What was the nature of this jacket?

38:54 So I want to tell you a pshat that's not a chassidish pshat. It's in the rishonim already. This jacket, the k'sonas pasim. It was the clothing that Hakadosh Baruch Hu Himself had made for other marishon. You all know the story that when other marishon sinned, they discovered that they were naked, and Hakadosh Baruch Hu fashioned for them a garment of leather. And this garment, this skin, that Hakadosh Baruch Hu Himself made into this jacket. Was given to other marishon, and from other marishon this jacket was passed on through the generations. At some point, we know this jacket belonged to Nayach, as we'll speak about in a couple of minutes. And after it belonged to Naach, at some point it belonged to Nimrod. And how it got from Nimrod to Yaakov Avinu is really a machlokes. Some say that Nimrod gave it to Avram Avinu, who gave it to Yitzchak, who gave it to Esav, who gave it to Yaakov. But others say that no, Nimrod had this jacket. This jacket, as we'll see, was a very important jacket. Nimrod had this coat. And Esav, on the day that Avram Avinu died, we know that Esav went out, and he was a murderer on that day. He killed on that day. Who did he kill? He killed Nimrod. And why?

40:18 Because he wanted this Ksina's Pasim, Esav got this Ksina's Pasim by killing Nimrod on the day of Avram's death, and by taking this Ksina's Pasim, he gave it to Yaakov. Yaakov gave it to Yosef. So we could start to understand in a little bit of a deeper way, in a little bit of an inner way, to start to understand what was it about this jacket that was so special. It wasn't the pshat that this jacket was more expensive. It wasn't the pshat that this jacket was fancier. The pshat is this was the jacket that was fashioned by Hakadosh Baruch Hu Himself. That was passed down throughout the generations to the most deeply spiritual and connected people. Nimrod was obviously a balavaydazara in a terrible way, and obviously was a terrible person. But Nimrod was a deeply spiritual man. Avaydazara has a super quality of spirituality to it—distorted spirituality. But everybody who had this jacket had tremendous leadership in the world. So this jacket did not merely represent a jacket. This was a representation in the deepest way.

41:23 This was a representation of the fact that Yaakov Avinu was giving over to Yosef that you are going to be one of the Avos. What's the nature of this jacket? If you recall Adam Rishon was very vulnerable after the chait. What was the feeling that Adam Rishon had? The feeling that Adam Rishon had was that he could be attacked at any time from anyone in the world. Because now he was separated from Hakadosh Baruch Hu and he was outside of the Gan. So Hakadosh Baruch Hu made for him a special jacket. And the nature of this jacket We're going to speak about this jacket on two dimensions. The first dimension is the nature of this jacket. It protected you. This was the gift that Hakadosh Baruch Hu gave to Admorishon. He said, even though you're vulnerable in the world, you are protected by this clothing. It had a special kaiach, a shleito, that if a person was wearing this jacket, they could not be attacked. Na'ach wore this jacket in the taver. How is it that Na'ach wasn't attacked, except for one crazy lion? How could it be that Na'ach wasn't attacked by all the animals that were there? The answer is he wore this jacket.

42:37 He was protected. Nimrod wore this jacket. He was protected. Esav wore this jacket and that's why Esav was able to be a hunter and he was able to be a murderer. He wasn't afraid. And Esav gave this jacket to Yaakov, and Yaakov gave this jacket to Yosef. And this jacket, giving it to Yosef, HaTzaddik meant. That by wearing this jacket, there's a shmirah that you now have in the world, and this explains an unbelievable Ralbag. The Ralbag says that when the brothers came to kill Yosef They tricked Yosef. They had to trick him into taking off his jacket. Why did they have to trick him? The Targum says because as long as Yosef was wearing this jacket, the Shvatim were not able to get to him. So Yosef had to be tricked into taking off his jacket. Ultimately, the brothers, when they tore up the jacket and they dipped it in blood, and they came to their father, we know, the Chazal say, and Rashi says Mefurish in some places, that Yaakov Avinu never believed them. Yaakov Avinu never believed that Yosef HaTzaddik was really dead. He always had a chashash, and that's why Yaakov Avinu refuses to be consoled because how could it be that my son, who was wearing this jacket, was torn apart by an animal? How could that? How could such a thing be?

44:00 Because this is the jacket that even Oded Marishon had from Hakadosh Baruch Hu that he was going to be protected. So Yaakov Avinu, even though he said it must be that my son was killed, that he was eaten by a chayara, really Chazal tell us he didn't really believe them. He understood where they were taking him, but he didn't really believe them. What is the nature of this jacket? Rashi says that pasim is Rashi Tevis. For Potifar, Soichrim, Yismaelim, and Medyanim, this jacket represented all the gullis that Yosef HaTzaddik would have to go through. But there's an obvious question on this Rashi: if this jacket represents all of the difficulties, all of the trials and tribulations that Yosef HaTzaddik would have to go through, that's not a gift. That's not something to be jealous of. That's question number one. And question number two: what's the significance of the fact that this coat has many colors?

45:01 So I want to share with you a beautiful answer. We live in a world that has yet to be transformed into Eilam Haba. According to Chassidus, many Rishonim discuss this as well. Maybe the Rambam disagrees. Maybe he doesn't, depending on how you understand the Rambam. Oyla Mase is not yet Oyla Mabah. It has not gone through the transformation necessary for this world to become Oyla Mabah. The difference between Yosef and his brothers is as follows: His brothers are Shvatim, Hayleget Zadikim in every sense of the word, but they were shepherds. And the life of a shepherd is one where you don't engage the world. It's where you go away to a tranquil place to think, to be by yourself with that Kadosh Baruch Hu. But Yosef HaTzaddik is different. And if you look at Yosef Atzadik's dreams, you'll see that he's different. What's Yosef HaTzaddik dreaming about? He dreams about agriculture. He dreams about science, about astronomy. Yosef HaTzaddik is a man of the world. Different than his brothers, and Yaakov Avinu understands, as the Gemara in Shabbos says, that Klali Yisrael is not destined to live the life of shepherds. The Gemara in Shabbos says, beferish that Yaakov Avinu was meant to go down to Mitzrayim in chains of iron.

46:36 He knew that they were going down to Mitzrayim. He knew about the Bris Bein Abesarim. What he saw in Yosef was as follows: the capability to transform. To not just be who he is, but to become something else entirely. This represented a tremendous danger to the Shvatim, because the Shvatim lived out with their sheep far away from society. Yosef HaTzaddik was the dreamer. What was his dream? That the world could be something else other than it is. They saw that the world was a very dangerous place. We see this today. Two strains of thought when it comes to the world: there are those that want to seclude themselves. There are those that want to just build walls higher and seclude themselves more and more because the world is such a very dangerous place. And there is a tremendous amount of truth to that. But there are those that understand that no matter how high you build those walls, you could build those walls so high, but you're losing the opportunity not to embrace the world, but to engage the world, to negotiate with the world.

47:38 To transform the world. This was the midah of Yosef HaTzaddik. When Yaakov Avinu gave the ksinas pasim to Yosef, it was because Yosef was going to go out and transform the world. You're the one that needs this shmirah. You're the one that needs this ksinas pasim. If you're going to transform the world, you're going into a very dangerous place. You need this ksinas pasim. You're the one that's going to unite all the different colors. It's not a black and white world for Yosef Hatzadik. There's so many colors in the rainbow. There's so many things that need to be united. You need a ksinas pasim. You want to unite those colors. You want to unite the world. You're going to need a shmirah. That's why even when all the brothers were so upset about Yosef at the extreme, what does it say about Yaakov Avinu?

48:23 V'shamer es hadaver. And what does Rashi say? That he wanted. He was waiting to see. Knew what's going to be because Yaakov Avinu understood that the world needs to be transformed. And that's why he gave him a k'saynus pasim. And what did that mean? If the world is going to be transformed, it means you're going to need to go lower. Because the tachlis habriya, as the medrash and parshas nasso said, and as the outer rebbe said in Tanya, and he popularized this medrash, even though it was a medrash that occurred well before the Balatanya. What does Hakadosh Baruch Hu desire? A dwelling place in this world. Hakadosh Baruch Hu wants to be in the lowest world. He wants the world to transform to be a place where Hakadosh Baruch Hu feels comfortable. So it's going to be Yosef HaTzaddik. That's one of the avos, and the Shvatim will be tzadikim. But it's tzadik. HaTzaddik is somebody that transforms the world. That's why Mordechai is called HaTzaddik, and Shimon is called Shimon HaTzaddik because they were politicians, all of them. Yosef HaTzaddik was a politician, and Mordechai was a politician, and Shimon HaTzaddik was a politician. Coming up, the Yuntav of Hanukkah, he was a politician with Alexander in Greece.

49:31 It doesn't mean that to be a politician is HaTzaddik. Obviously, we know that's not true. Today, the most disgusting people in the world are politicians. But a tzaddik is somebody that sees all of these things and he sees them through the realm of kedusha and he sees how can I transform the world. And Mameila the Alter Rebbe says that when the Shvatim came down to Mitzrayim and they saw Yosef at tzaddik, they didn't recognize him. And what does Rashi say? Because he had a beard. Rabbi says Yosef at tzaddik looked exactly like Yaakov Avinu, and Yaakov Avinu had a long beard. So they walked into the house of Paro, and what did they see? A carbon copy, an exact replica of who, of their father. But they didn't recognize him. They couldn't recognize him. What couldn't they recognize? It was mamish, like looking at Yaqub Al-Amin on the throne. What couldn't they recognize? At the rabbi, what should their reaction have been? We walked in and we opened up the door. And who do we see? It's our father sitting on the throne of Mitsrayim. And they should have recognized right away. What do you mean? That's Yosef HaTzaddik, the one that we've been looking for. We came in through all these gates because we're looking for Yosef HaTzaddik. The Rebbe says, 'Vehem lo hikruu' means they couldn't see that avodah. They couldn't see that there was kedusha to transforming the world.

50:45 And even at the end, you should know when the Shvatim came to Mitsrayim. What is Yosef HaTzaddik Tapparo? They're shepherds. Let them go to Goshen. They should stay separate. Why? Because that's their avodah. And there's kedusha to that avodah. There's kedusha to be separate. There's kedusha to be moved on. But there's also tremendous kedusha to transforming the world. Chavra, This is the Torah that our generation needs to hear more than anything. Don't look at the world and say this is what it is. Adraba l'shana es tivaisov. You could change the nature of the world. Everybody today, all the other rabbayim are hacking this door. What are we going to do with this door? As if this door is different than the one before it, than the one before that. There have always been challenges. There was communism. There was thisism. There was thatism. Today it's something else. People sit and talk these narishkeit conversations. The dumbest conversations you could ever hear, only by people who aren't really involved in chinuch. What are the conversations? And somebody just said this to me the other day. Somebody who's not yet in chinuch wants to be in chinuch. So what's the number one question he has to ask? Nu, he says to me, Nu Riv Mordechai, how do you teach with technology today? How could you possibly teach with technology today? How could you do that?

52:09 I understand. And how did they teach when there was communism? And how did they teach when there was Bolshevism? And how did they teach when the Nazis and Magshemam were running after them? And how did they teach the freediker Rebbe when he came to America? He said, "America's nishd andreshed. It's not different." You're not different. Chaver, don't believe the lie. They told you a lie. They told you your generation is worse. It's only worse relative to the one before it. But don't worry, the next one won't be worse than that. Don't believe the lie. Leshana estevaysev. You could change. Not change your middos. Change your nature. It doesn't have to be this way. And other rabbi, if people today are getting sucked in by technology, then that's our opportunity to lean into it and say, so what can we, what does Yiddishkeit have to say about technology? How can we teach people that there's a time to have your phone out and there's a time to put your phone away.

52:56 There's a time to cut off a little bit? How do we teach that to people by teaching them about the essence of who they are? As the other rabbi said in Tanya, You're a chelek elikam imal mamish. It doesn't need to be this way. L'shana estevosov. To change your nature. That's why you came here this year. You didn't come here this year just to learn a little bit more. If you came here to learn a little bit more, For sure you're in the wrong yeshiva. And I definitely think you're in the wrong country. Eretz Yisrael is a place that is miraculous in every sense of the word. It's miraculous. Things here do not make sense. The world is transforming before your very eyes, and people don't see it. They're so busy getting caught up in this politics and that politics, and how do we view this government and Medina and Mamluk and all these nonsense things? If you can't open your eyes and see that the world around you has changed so radically that there's a transformation going on, and it's happening so fast, and it's your generation that's going to inherit this transformation. And it's just a couple of weeks ago. There were missiles flying in, and we didn't.

53:58 Missiles are flying. The world is transforming. And it's happening over our heads. So you could choose to just do a little bit more, L'shana es midaysof a little bit more. But Yat Kislav tells us no, L'shana es tivaysof. How do we do that by going deeper, by going to the essence, by going to the very root of the thing and discovering who we truly are? The nefesh abahamis is as godly, if not more, than the nefesh alokis. There is perfection and imperfection. The whole world is talking about this today. That perfection is so messed up. That it was such a terrible translation of the word shlemus. L'shana estivaisav. L'shana estivaisav means that just because I wasn't into davening doesn't mean that I won't be into davening. Or if I wasn't davening and I fell off because I was caught up in it for non-authentic reasons, so be'ezar Hashem, I'll get into it for authentic reasons. L'shana estivaisav. It doesn't need to be this way. And some are coming and they're saying, Rebbe, but Gemara is a chore. It's a chore. I don't know how to get into it. I don't know how to l'shana estivaisav.

55:04 Every aspect of your Yiddishkeit, every aspect of this world, it's not stagnant; it's transformative. And if you're struggling, that just means you're in dira betachtanim. And if you're in dira betachtanim, that's where our Kadosh Baruch Hu wants to be. So if you're one of us, and one of us means to be a chassid in our yeshiva, it means that you found yourself in a place where your Yiddishkeit had become stale, where your Yiddishkeit had just been like, I can't do this anymore because it's mamish; it's so heavy. And then when you open up these svarim and you open up this r and you sing by Efraim Bragin, and even though it's eleven forty at night, you're sitting here and you're saying, no, I want more because I'm coming here because I'm looking for that transformation. Then you're shalano. Then you sit at a table with those rebbeim that chasidus has transformed their lives. I'll finish with this a quick story. My rebbe was perhaps the most Litvish man you'll ever meet in your entire life. I mean that. In every sense of the word.

56:06 And of glance, saying perhaps because I only don't know every Litvak out there, but I can't imagine there was a greater Litvak than our Rebbe. I want you to know the godless of my Rebbe. I'd been by my Rebbe for a couple of years and every Thursday my Rebbe gave a shmuaz. And some guys really loved it. And I want you to know, I'm saying what I'm saying now. I'm saying with authenticity. I loved my Rebbe like I loved my own arms. To not be by my Rebbe, Riv Parnas, would have been like amputating a part of myself. But for some reason, even though I connected so deeply to him, in every aspect of learning Gemara, I learned by him for eight years, and I was zayich to be his chevrusa for three years, and I shvitzed over the sheer in ways you guys cannot even imagine.

56:58 I broke not just my teeth. I broke every bone in my body to be able to say the Torah that my Rebbe would say. That before I got to a teshuvah, I would know how my Rebbe would want to approach that teshuvah. But Thursday, when my Rebbe got up to give Ashkafa, the last ten to fifteen minutes of Shir, it didn't speak to me. And my Rebbe was because he was so perceptive, and I was privileged to have a relationship with him. My Rebbe said to me, Mordechai, I see. My Thursday shmuuz—it doesn't do it for you, and in a very pained way, I had with him, and I had to say to my Rebbe, I'll be honest, Rebbe, it doesn't really inspire me. It's not that the ideas aren't true; I know they're true, but they don't inspire me. And my Rebbe said, Mordechai, I think you should start to go to hear shiurim from Moshe Weinberger, to hear shiurim from Avraham Waxman.

57:50 And to be in that sivva of Torah of learning this Torah. I see that for you, you need chassidus. The greatest gift that my rebbe gave to me is that he saw my yiddishkeit was becoming stale, and he encouraged me to go deeper to those tzaddikim that exist today in the world to learn a deeper Torah. And chaver, I want to encourage all of you. If you're finding it hard to connect If you're if it's just like it's just the davening is just not coming. I feel like I'm davening to the sitter and not davening to Hashem. I feel like I'm learning Toshma and a Ba'yer Rava, and it's just like it's mamishachur. I encourage you. There's so much ore, there's so much light, there's so much depth in the world of Chassidus. And you have Rebbeim here in Yeshiva. And we're sitting here with Rebetzal. And we're sitting here with Reb Glanz. And we're sitting here with Reb Levy and Reb Josh. And so many more.

58:49 I gave him smicha just now Just on Pesach. Amenas, smichim. The chaver, for real, talk to your rebbeim. Ask them what svarim can I be learning. What can I be doing differently? I promise you this. It doesn't have to be this way. L'shana es tavoisav is not what we're looking for. Bezei Hashem, this yat kislev. As the alter rebbe came out of jail, so too we should be zayiched to come out of jail. As the alter rebbe gave that hafatza that brought him out. That he taught in jail, he taught chassidus. So too, we should be zeicher to learn chassidus in the state that we're in. That by Ezer Hashem will bring us to a place. We should be zeicher to greet Mashiach Tzidkenu with Torah, a chassidus, Torah about Hashem. Together, take us from Yad Mamish. Amen. Just a small introduction to the song we're going to sing right now. You can also Probably from the other Rebbe. There's something from him.

59:56 Probably finishing off the idea that the Rebbe said right now, We see ourselves sometimes as part of Ami said, We are a little people, Amu Amecha, we are a little people, and you are Elokeinu, You are our God. There's a deeper place where a person again hasn't reached perfection and is not looking for perfection. He says, he calls out, and he says, wait! Not only that, but I'm your son. Anubaneta, That's Avin Your father. So then you can go take this. If you don't know it, you just try joining. I'll never forget.

1:05:46 Oy, ay La.

1:09:57 I'll save my money, lay low and save my dough. I'll save my money. Lay low, save my dough. I'll save my money, lay low, save my dough. I'll save my money, lay low, save my dough. Before the mashgiach begins speaking, it's a big schost to have Rav Glanz with us tonight. Just to remind everyone That when the mashgiach speaks, the avodah is not only to listen with your mind; the avodah is to listen with your heart. So even though Baruch Hashem, we have chulent and kugel that's coming out. A person could get lost in the nefesh abahamis of the chulent, and the nefesh abahamis yearns to be connected to the nefesh leikis. So we have the opportunity to eat the chulent in a way that's purely for Hakadosh Baruch Hu. But if we lose sight of the mashgiach talmid, because we're caught up in getting a piece of kugel, so then we missed something.

1:11:22 Just out of respect for Kavod HaTorah, Kavod HaMashgiach Shleita Open your hearts. It's such a privilege and a joy to be a part of this every year with Menal, Rav Berg, Rav Levy, Josh. To really have started something like this in yeshiva when I was in yeshiva. Be honest with you, I didn't even know what Chassidus was. I didn't know anything about Chabad, about Breslov, anything that the Hasidic world had to offer. Bichlal, and I don't think I was unique. In my experience, a lot of Talmidim, when they were in yeshiva, the yeshivas primarily again maybe your experience was different, but I don't think it was. I think there was an occasional Rebbe. The Rav Zuckers of the world, And even the Rav Zuckers of the world weren't necessarily giving over Chassidus back then. To me

1:12:35 It's like Rav Berg said, a tremendous simin of the door that we have in front of us, the gadlus of the door that we have, the generation that we have in front of us. That this is something that people are thirsty for. This is something people are interested in. Not to say that we wouldn't have been, but apparently the world was not ready for the kind of hafaza of chassidus that we see as literally mamish inspired an entire generation of people. And you know the Balshemtov. It's hard to understand what this means because we're not tzaddikin. But the Balshemtov would very often have what's called soul ascensions, where he would be able to experience matters of spirituality in the upper worlds. And there is a famous Hasidic story where the Balshemtov One time working very hard, ascended to the highest place, the highest chamber that a person can get to in this world, and there he saw Mashiach. Learning what's known as the seven shepherds, he was learning with them. He was listening into Mashiach's Torah. The Balshemtov asked Mashiach, "When are you coming? Waiting for you. When are you coming?"

1:14:10 And Mashiach turned to the Balshemtov, and he famously said to him, "When your Torah spreads" Talk about hafotza. When your Torah spreads far and near, and everyone becomes accustomed to your Torah and learns your Torah, then we'll be ready. Then I will come. The big question is: I don't know about you, but I don't even know of any svarim written by the Baal Shem Tov. They have a few svarim out there of his talmidim of his torahs that maybe he said. We're not sure if he said it or if his talmidim said it. We don't have any Torah from the Baal Shem Tov. More or less. We have some Torah, lots of Torah from his Talmidim, Torah that they say he said or referred to. The Baal Shem Tov never came out with any svarim. And I'll be honest with you: a lot of people, when they learn Chassidus or they learn Chassidus on the parasha, they learn Torah of Chassidus, they don't get it. They have a hard time with the Torah of Chassidus. It's sometimes one thing you could say about the more litfush Torah is that it's very logical and defined. In the Hasidic Torah, it's not as much. The whole world has to get into that Torah in order for Mashiach to come.

1:15:42 I don't think that's what Mashiach meant when he told the Bal Shemtiv. That your Torah needs to spread. Everybody starts needs to start learning Sifrei Chasidos. I don't think that's what he meant. When the Balshemtiv Was not really the first of the Balishem. There were many Balishem. Balishem basically were people who were tzaddikim nistarim, Hidden tzaddikim who were very much engaged in Dvarim, Nistarim, and hidden things in Kabbalah. The Balshem Tov was the head of this society of Balishem, and he made a critical move that no one before him had ever made. By definition, the Balishem were supposed to be a secretive community. But the Balshem Tov looked at the world and he saw the state of Judaism. And he could not bear, as Rebberg said, to be a parish anymore. He could not bear to remain silent and to be separate from the world. He saw a world in which ninety-nine percent of the Jewish people were not connected to Lema Torah at all, and even the one percent that were connected, many of them to the intellectual surface-level challenges.

1:17:09 That the Torah presents, I say that a person can learn Torah and not be a mammon and Hashem and not believe in Hashem. And Torah is very intellectually challenging. A person could be a balchesed and be an atheist. But for a person to be mespalel, for a person to daven, he has to have a connection. He has to feel something. He has to believe something in God. Atheists don't daven. But an atheist can learn Torah. An atheist can do Chesed. An atheist doesn't daven. He saw Nachash V'shalom suggest that the people who were learning Torah were atheists. Chas V'shalom. The learning was seen as an intellectualism. It was very much to combat what was going on in that time with the Enlightenment. People were getting intellectual. Everything was focused on the intellectual. So naturally, the way we fought that was by showing that Torah is also very intellectual, and you can get into it purely in a raw intellectual fashion. But what was lost as a result of this is that even the Torah community was losing their passion and their focus on what Yiddishkeit's really about, which is a connection to the Rebbeim and a connection to one's deeper self. That was lost. It was even belittled in the Torah community. I'm not talking about the non-Torah community. This bothered the Balshemtov greatly.

1:18:43 And the Balshemtov said, One of the things I need to do is not just go after the 99 and give inspiration to the 99 who weren't involved in Torah. If he would have done that, there would have been no opposition. I'm telling you right now, there would have been no opposition against the Balshemtov if that's what he would have done. Who's to blame? They can't learn. Think anybody would be against that to get them inspired and to feel into other things? That's not what caused the opposition to the Balsham. What caused the opposition to the Balsham was that he went after the Bnei Torah. He went after the yeshivas. And he said, "It's not enough what you're doing." It's not enough. There's more to it than just learning. There's more to it than just learning on a surface level. Torah is not an end in itself. It's a means to an end.

1:19:34 You are using Torah to connect. That's why Rabbi Nachman writes. How do you know if you are learning Torah well? If your Torah is immediately followed by tefillah, if you feel such an overwhelming inspiration from your learning that you can't help but flip the lesson that you learned into some tefillah to thank Hashem to connect to Hashem. If it's not that, then there's something lacking in your learning. Your learning is surface level; it's not deep. What does Chassidish Torah try to do? Sometimes people read Chassidish Torah; they don't understand what's going on. The reason they don't understand what's going on is because Chassidish Torah is trying to do what the Bais Shemtiv tried to do in the world. He tried to do to Torah, which is there are different levels of Torah: Pshat, Remiz, Drash, Sod. Kabbalah, Sod, Pshat, simple understanding, and he tries to say, don't just learn Pshat as one thing.

1:20:43 Don't just learn Remiz as one thing. Don't just learn Drash as one thing. Don't just learn Sod independently. Fuse them Engage in the whole Torah, not just parts of it, like a scientist. See everything together. Fuse them in your life. Don't have cognitive dissonance. Don't separate. Don't compartmentalize. Every part of you is a chelak elokis. Even the nefesh abahamis is meant to connect to the nefesh elokis. Every part of you is connected, and that's what Hasidic Torah does to the Torah. It brings out the sod even in the pshat, and the pshat is a raya even for the sod. Everything's deeply connected. Someone once approached the Lubavitcher Rebbe. He wanted a haskama for a sefer. Signature of approval Which the Lubavitcher Rebbe gave all the time. And it seemed like a pretty straightforward thing. It wasn't some English book on Kabbalah. It was Hebrew.

1:22:02 Explanation and translation for the Zohar. Translation for the Zohar, so people could learn the Zohar more easily. The Lubavitcher Rebbe refused to give his askama. I saw the video myself. He refused to give his askama. He said, 'What are you talking about? I should learn Zohar.' The Lubavitcher Rebbe said to him, 'He goes, I'm an ainikol from the Balatanya.' The Balatanya said, 'You don't just learn Zohar.' You learn Zohar as part of Chabad Chassidus. Zohar can't be learned by itself; it needs context. You need to see it within the prism of all of Torah. If I give a haskama to you, how could I do that? I'm the uncle of the Balatanya. To learn Zohar just purely intellectually in and of itself, it's not just Kabbalah. It's not just meant to be learned to understand Kabbalah. Kabbalah is meant to feed into your life. So I learn about the spheris. Intellectually challenging Very interesting. What does that do for me? What does that do for my avodas Hashem? In Tanya, it goes through it. It tells you what the purpose of the spheres are and how it represents aspects of how we serve Hashem. When you learn Kabbalah through the prism of the entire Torah, suddenly it means something. It means something.

1:23:26 That's the Torah of Chassidus, Rabbi Sayyid. The Torah of Chassidus is not the shtickal Torah that you read from any Chassidish Rebbe. Chassidus is fusing all of the aspects of our lives, and recognizing that Torah is not just intellectual. That eating cholent is not just physical. That it's all means to an end to serve Hashem. We take it for granted this lesson, because in yeshiva we understand it to be so. That the goal is not just to be a Jew in the beis medrash, but to be a Jew in the dormitory, to be a Jew on the street. But this idea was a foreign concept before Chassidus came along, before the Balshemtiv came along, before the Magid came along, before the Balatani came along. The idea wasn't just to penetrate the street; it was to penetrate the beis medrash, to penetrate the Torah. And to teach you that there is no aspect of avodas Hashem that's just X. Tefillah is just this. Learning is just that. It's all meant to bring out a person from the deepest, deepest places, and to make a person feel connected to himself and feel connected to the Rebbeinu Shlom. This is what Hasidic Shatoura tries to do.

1:24:50 Tries to fuse it all together. One of the big objections. The Ruchaim Vilajim that the Ruchaim had against Chassidus. It's clear that this is what he's referring to. As he said, if all a person is trying to do is find religious inspiration, then it's easy to find religious inspiration when you are learning Musar and things like that. But what about when you are learning difficult sugas in Kaddish? You shouldn't learn it because you are not going to get spiritual inspiration. Of course, he's right. A person has to learn all of Torah. But Afalpike What Chassidus says is you're right. Your job is to learn all of Torah, but you have to find the relevance. You have to connect it. You have to bring out the inner sparks of that Torah. Chas v'shalom, not just to think of it intellectually and then move on with your life. Very often you see people. They learn, they're learning Torah. It's very interesting, and they're engaging. They're even arguing. They're in a debate, machlekes, whatever it is with the harusa. They go to shir, and then they go to lunch. You can't tell the difference between whether they're going to lunch and they just came from a baseball game or watching a movie or from shir.

1:26:15 What Chassidus tries to show you is no. If you got into the kachim suya, whatever suya, psachim Whatever it might be Relevant, not relevant, That's supposed to have impact on you. And when you leave the shir, you got to carry it with you. You got to make it that you become more inspired as a person. You become a better person, a balmidas because of that. You have to carry it all the way through. You can't just leave shot and shot. You gotta let pshat go to sod. And I'm not talking about Kabbalah here, Rabbeu Sei. You gotta let the Gemara seep in. You gotta open yourselves up. And you gotta literally just let it come in and transform you. And that's the message of Chassidus: to allow, like Rebberg said, yourself to transform through and through, and to not just compartmentalize things, and to not allow there to be separation and distance between your surface-level self and your true self. I think part of the reason that people come close to their rabbis is because this is what the rabbis do for them.

1:27:30 They bring this out in people. They don't just talk to you on a nice, How things surface-level. They try to look past the surface-level you. And to see the real you, And to bring that real you out. That's what Torah is supposed to do, also, And that's what Chassidus is all about. Whether you take to the Balshemtov's Torah, To whether you can understand the Svasemes Or whether you can appreciate a piece from the Alter Rebbe Reb Nachman, that's not what Hasidish Torah is. The Torah of the Balshemtov is I'm all in. I'm all in through and through. And when a person is all in through and through, it's apparent that his avodas Hashem is mamash on a totally different level. I'm going to give an example for a second. I don't mean to out anyone. You take a look at Rav Zucker. That's the kind of thing I'm talking about. There is no surface level. You look at him, and there's just neshama. It's just neshama through and through, shining out. That's the duggma. That's the example we have to strive for—not being him, but trying to do that in us. That's what Chassidus is meant to do. And the truth of the matter is, I had a discussion with Steinert about this. We agreed: Chassidus is not a thing.

1:28:54 Chassidus is Torah. The Baal Shem Tov said, "I am not coming here to create something new. I'm coming to bring back something that's very old that's been lost." This is what's been lost. And this is the inspiration that we're seeing in our generation today. I want to tell you something. With all the jokes about the internet and the phones There's tremendous good that came as a result of that too. I won't say it too loud, but tremendous good. The Hafta Satora. The fact that we're right now speaking in Chizuk, Torah, and singing and dancing. And it's not just us in the room that are being inspired; it's every single person that's going to hear this. That's fascinating. I wish I could have had that when I was your age. I wish I could have had access to all different types of Torah. I wish I could have had that fusion. But now I'm getting it, and now you're getting it. You just have to know how to use it right. It's a tremendous thing. Give everyone a bracha here. Not that you should just be talmid chachamim. Not that you should just be leibedik, not that you should just have parnasa, not that you should just be successful, but you should be the full package. Eivvashem. Amen. We believe.