Yisro - Communicating The Essence

2:27 Some Rav Yeshua ben Levi Rav Yeshua ben Levi says zaychel et tyra Shenitne b'chamisha kolos. So there's zaychel et tyra Which was given also with five kolos, five voices. The Torah was given with five kailos. A chassan and kallah have five kailos. So if somebody goes to a wedding and they dance and they're mesamech the chassan and kallah, they're zoycher to the five kailos of Torah. That's what the Gemara says. Just now I saw somebody posted on their WhatsApp status a nuzach. Baruch Hashem and Kali saw we're coming up with new ways to be mohadur the mitzvah simchas chasim the kala. That's how the chasim and kala come out. You girls have the things. What do you call them? What are they? Arches. On our side we don't have arches. It's just a bunch of moshugana boys going. It's so good. So I saw that they had a moving.

3:44 Staircase that came out of the entrance where the chassan and kallah were coming in to dance And the doors opened and there was smoke, like one of those smoke machines, and there was a veil that lifted up, revealing the chassan and kallah as they walked down this ramp upstairs to the arches that the girls had. We are finding creative ways to waste money in Kallah Yisrael. It's an amazing thing. But at least it's for a chasna. Maybe you could argue that they're doing it because they want to be zochah to the hamisha kolos. Parents say if we make the chasna awesome, then everyone who's there is going to be zochah to the hamisha kolos. They're going to be zochah to the five voices of Torah. Just for the record, I don't think that's a good idea, and I hope that nobody here does it. But just in case, we could be milamid chasre klal yisrael.

4:40 There's a number of questions here that need to be asked. The first question is What is the connection aside from what appears to be a very tenuous connection? There's five koylos by achasim and kala. There's five koylos by teira. If you're mesameh achasim and vekala, somehow you get these five koylos of teira. That appears to be a very tenuous connection, one that needs to be understood in a very deep way. That's the first question. The second question is, what is the inner nature of a kol? What does that mean? These five voices of Tyra, five voices of Simchas Chasam Echala. What does that mean? A voice of Tyra. What does that mean? A voice of Tyra. That's not. It's not obvious what that word call means. Does that make sense? It's a good question. The third question is: What's the significance of the number five?

5:27 It's not random that there's five kailos of Tyra, five kailos of Simchas Chasam Echala. And the third, the fourth question. I'm sorry. The fourth question I think is a very technical question, but I hope you'll come with me on this. If you actually look at the pesukim about these five kailos in the Torah If you look carefully, there are not five kailos. There are four. There are four kailos. It says, "Vayihibayameshlishi beyosabiker vikailosu brokem v'anan kavedalahar v'kolshoyfer chazak maod v'yecherad kolamasher b'machane." How many kolos are in that pasuk? So it says it twice. And then, if you look later on, a couple psalakim later, it says he kolashoy for hoi lech hazak maod Hazak maod Moishy adaber vealakim yuenet yaenenu bekol. So again, we see that it says the word call twice. It appears that there's only four But the drasha here is that the first time it didn't say call. What did it say? Kolos Which means plural.

6:32 So the implication is kolos is two. And then it says call three more times, which is five. So the question is: Is there something to this? The fact that the way the Torah expresses the five kolos, it's like four plus one. One is two, the others are three individual. What's the significance of that? What's the meaning of that? So those are the four questions. Number one: What's the connection between Simchas Chassidim and being zayich to the Chacham of Torah? Number two, what is the inner meaning of a kol? Number three, what's the significance of the number five? And number four, what's the pshat that the way the Torah formulates these five kolos is two together and then three kol individuals? This is a marsha, very beautiful marsha. We're going to go deeper than this, but at least just to get ourselves started, at least to dip our toes in the water over here.

7:30 The marsha says the inner connection. Between Simchas Chasim v'Kalla and the Chachma of Torah is that Shavuos, the day of Matan Torah, was a type of chuppah between Klal Yisrael and Hakadosh Baruch Hu. We can understand that what we're talking about here is a relationship. A relationship. Klal Yisrael has a relationship with Hakadosh Baruch Hu through the Torah. Somebody who's Misameh Chasim v'Kalla, they're in the world of that relationship, a Chasim and a Kalla. It's like our relationship with Hakadosh Baruch Hu. So we can start to see that these are not two completely different sugyos. There's a similarity here. There's something, an essential point of connection. The problem with Marsha's answer, it's not a problem. It's a good start. But the depth that we're lacking now. I also think it's hot in here. Open all the windows. That's what we want to hear. All the sounds of New York City should come.

8:31 We don't know if we want them permeating in, but at least our sounds can go out. By the way, it's true everywhere. Whenever you speak, there are two defining factors: the quality of the speaker and the temperature in the room. No speaker can ever contend with a room that's either too hot or too cold, especially in seminaries, and especially when people are fighting over should it be less hot or more hot. That's a whole tumult by itself. The marsha's answer is very beautiful. It gives us an inner point of connection between Simchah Chasam the Kalla and Nesina Satora, the Chachma of Torah. But it doesn't address this issue of why the Gemara tells. Why is the Gemara focusing on the Kolos? It's the five Kolos of Torah. It doesn't seem to be just about Torah. It's the voice of Torah. It's the voice of Chasam the Kalla. So Shaila is, what does Kol mean?

9:27 So we're going to get deeper into this in a moment, but I want to talk about two aspects of what a call is, two aspects of a voice is. The first aspect, again, both of these are simple, but something that we need to articulate. The first aspect is whenever we're talking to somebody We're revealing something that was hidden. That's the nature of communication. I have something hidden inside of me. I'm sharing it with you. So it could be a nourish kind of thing. I had an idea; it popped into my head. I wanted to share it. It could be very simple. Of course, it could also be very deep. It could be that I have something very vulnerable to share. I have a secret that I never told anybody, and I want to express it in the world. And to share those things, to communicate, the nature of a call is I shared something. It could be very surface level. But it's also possible to communicate something exceptionally deep and exceptionally real about myself.

10:32 If you want to think about it just on a very simple level, think of it as the difference between a first date and a date where it's already gotten very serious. I won't give you a number because I don't like the number system. Think about the difference between a first date and a date after it's gotten very serious. On a first date, what do we basically do? We say nothing. You say nothing. If you've gone out on a first date, you know what I'm talking about. If you come back after a first date and you say it was amazing, that means that something very real was shared. Generally, how do people come back from a first date? How was it? It was good. That's the whole thing. By the way, the difference between the girls and the guys here. What do the girls do after a first date? I don't know what he meant when he said this. I didn't exactly understand. There was nothing. There was no depth to it. Guy comes back after a first date. How was it? Was good? I'm gonna go out again. That's the whole thing. Are you excited about it? It was fine. Like it.

11:23 You get to a certain number, a certain point in the relationship. There's always that turning point in the relationship. What changed? What made it awesome? How did it go from good to great? You shared something real. You communicated something deep about yourself. Your essence was brought into the relationship. Every single couple who's married can tell you. They may not be able to pinpoint the exact date, but they can tell you in the general realm of when the relationship got serious. I can tell you the exact date. There's a in my relationship with my wife. I wasn't saying about anybody else. I remember the time that my wife said something to me. It was very real, and I said, "Oh, Taco, we're serious. Like is a real that's a real thing. Somebody opens up." So the first dimension of communication of a call is that I have the capacity to communicate something very real about myself to you.

12:18 There's a second aspect of communication that's critical. The way that we speak also reveals something fundamental about the nature of the thing that we're talking about. For example, I know that nobody understood the words that I just said. I barely understood them myself, and I understand them. Divrei chachamim benachas nishmaim. What does it mean? The words of the wise are heard when they're said gently. Meaning, the nature of wisdom is that wisdom is penetrating. It does not need to be screamed into a person's ear in order for it to be heard. In fact, it's just the opposite. When it's said pleasantly When it's said nicely, when it's said gently, the words themselves have the capacity to penetrate. When, if chas v'shalom, a child does something that requires a parent to put on an angry voice The words I just said were very specific. Let's say a child did something that requires us to put on an angry voice.

13:32 What are we communicating to our children by putting on an angry voice? The nature of this communication is powerful. It has to go into you in a very dramatic and serious way. So we speak in an angry voice because the content requires anger to be communicated. Of course, other times that very same anger would be completely inappropriate. If someone gets down on one knee to propose to you and very angrily says, "Will you marry me?" It's probably a good idea to say no. That's not a great start to a relationship. There's a way that we speak not only to communicate something essential about ourselves, but the quality of the speech also tells us about the subject that we're speaking about. So a call has an unbelievable capacity. Again, we speak all the time, but it's worth spending time thinking about the nature of speech. I can communicate things that are very dear to me, that are essential to my being.

14:36 I can also let you know by the way that I'm speaking something about that subject matter. If it's sensitive, we speak in a certain way. If it's angry, we speak in a certain way. We're trying to communicate something about the subject matter itself. When Chazal tell us that the Torah was given over with five koyles, what does that mean? Now we have the capacity to at least begin to understand what that means. It means that there's an attempt on Hashem's part not to simply give us an instruction manual of how to live our lives, not a history book, not a psychology book, none of those things. Of course, the Torah is all of those things, but also much, much more. The Torah is the attempt to communicate something. It's not stam. It's not a. It's not like. Again, we'll see this a little bit more in a minute. I'm trying not to get ahead of myself. This is a book for you.

15:41 That's not a communication. That's not a communication. When Hakadosh Baruch Hu speaks Torah into existence, he's communicating something about himself to Klal Yisrael. You hear the difference? There's a communication that's happening. Something is being revealed, both in the fact that Hashem is the speaker. And in the sense that the way it's delivered tells us something about the material itself. The delivery itself is important. The kailos come, kailos who brought him. It comes with thunder and lightning. There's something exceptionally profound taking place. It's the most unbelievable light show. There's something experiential in the way that Torah is being given over. And it communicates something to us about the nature of Torah. Torah is meant to be communicated in a particular way. Just parenthetically, I probably shouldn't say this. Some of you in the room have the opportunity or had the opportunity to get to meet one of my daughters. I have one daughter who's particularly precocious. She says whatever's on her mind.

16:48 So at my Shabbos table. I have to say, Devar Torah, as my girls say, Abba, short and sweet, don't too long. So my wife always jokes around. She goes, people come to hear Abba speak, like that's a thing. Yeah, but he's just Abbotas, right? So we don't need that. I was joking around with my daughter, and I said, Racheli, why don't you pay attention when I'm giving the Devar Torah? I wasn't giving her mostly; we were just talking. She said, maybe if you spoke with more passion. So everybody at the table bursts out laughing. It's taka true. Maybe I develop a speaking career if I spoke with more passion. What's the pshat that when Torah is given over I want to be careful what I say because I don't want to denigrate in any way. But when Torah is given over academically Doesn't really touch us in the same way.

17:34 If somebody is a professor of Ramban, it could be the most amazing pshat. It could be a very entertaining thing. Torah happens to be exceptionally brilliant. But there's a difference between the way that the professor speaks about a remban and the way that Rav Moshe Weinberger speaks about the very same remban. The communication itself Because he has the tone. He has the tone that the Torah is trying to convey to us. There's a reason why thousands of people run to the Reb at every opportunity because they want to be yoynik. Not from the intellectual component of the communication, but from the tone of the communication. Torah is meant to be delivered in a certain way. It's meant to touch our soul. You say the story, a beautiful story about the kiss of the Ishbitzer. The story about the kiss of the Ishbitzer. The Beis Yaakov of Ishbitz gave a she'er, and it was like a she'er that went from twelve o'clock at night to four o'clock in the morning. The Chassidim would learn like this crazy Chassidus.

18:41 And then at four o'clock in the morning, they would begin to prepare for davening, and then they would daven v'sikin. One of the yidden who was at that shir went through horrors in the Holocaust, and without any judgment, we can't possibly understand what it meant to go through the horrors of the Holocaust. He went off the darch after the Holocaust. Somebody asked him years later. They said, "What was it like?" To be in the chabura of the Beis Yaakov of Ishpitz, what was it like to hear that tirah from him? Obviously, they weren't just learning pashat things. So this person said He said I can't tell you that I remember any of the tirah. I can't tell you that I remember any of the content of what the Ishpitzers said. But I remember how he kissed the safer when we were done learning. Communication is not only about the intellect. It's not only about the content. It's the kiss. It's how we share it. It's the communication. Not only is this important to us, but it's the way the tone says something about the content itself.

19:48 I want to hit pause for a second, and you'll see it'll all work out in the end. I just want to talk about the number four before we talk about the number five. Whenever we talk about the number four, we're always talking about that which exists, not which is that which beyond existence. For example In Kabbalah, there's four worlds. You've heard of these four worlds before. When Hashem created the world, there is a world first called Atzilus, then Beria, then Yetzira, then Asiya. So what that roughly translates to is Atzilus, the highest world of spirituality. Then there's Briyah, that's the beginning of our physical creation. Yetzirah is the formation of the actual world, and Asiya is the world of action. It's the world where action occurs. We know that in the world of existence, there's four levels of existence. There's Domeim, Tzomeach, Chai, and Medaber. That which is inanimate, that which is animated, that which is animal, and humans, that which speak.

20:53 We know that in the world of the soul, there's four—even though we'll see in a moment that there's five—but there's four levels of the soul that are within existence. There's what's called chaya, that's our life force. Then there's neshama, that's our intellect. Ruach is our emotions. Nefesh is our ability to act within the world. Why is it that everything in the world comes down to the number four? Everything within the plane of existence. Because Hakadosh Baruch Hu brought existence into the world through the Shem Havaya, through the Shem Yud Ke Vav Ke. So each one of the letters of Hashem's name, starting with the Yud, relates to a different aspect of our world. Yud relates to Atzilus, Hey relates to Briah, then Vav relates to Yetzira, and then the final Hey relates to Assiya. So Yud Ke Vav Ke that parallels all four worlds. All four dimensions of our existence And medaber, it parallels all the four dimensions of our soul. Which is why how many dimensions does the Torah have to it?

21:59 Pshat, remez, drush, and sod. Even within the Torah, there are four planes of existence. That's the sheim havaya. The sheim havaya brings into the world the four aspects of existence. I say this by way of introduction to a very significant concept. In the world, in the physical world that we live within We only really hear about the four levels of existence. We don't talk about the fifth level. Our responsibility as Klal Yisrael is to talk about the fifth level. What's the fifth level? The fifth level, which is even higher than the Sheim Havaya, even higher than the Sheim Yudkevavkei, is the word Anochi. As in the Asaros Hadibros when it says Anochi. Hashem yud kevavke elo kachah Meaning there's three actual expressions. It begins not with yud kevavke. It begins with this concept called anochi, which we're going to discuss in a moment. Then from anochi it goes into yud kevavke, and then from yud kevavke it goes into elo kachah.

23:08 We know that Chazal tell us what does anochi mean. Ana nafshi ksavis yahavis. Hashem says, "I wrote my essence into the Torah." In other words, something that comes before the four dimensions of existence, these essential points that are beyond all of existence, and as we'll soon see, also within all of existence, and that's what makes this world what it really is. I'll give you an example of this in a very practical, down-to-earth way, just so we can understand what we're talking about here. You can love. Things about a person But the things that you love about a person are not the person themselves. Say it one more time. I can love a lot of things about my wife without loving my wife. But if I love my wife, then I love the things about her. So if I say I love my wife because she's a good cook.

24:11 Then I don't love my wife. What do I love? Food. Clearly, If someone says, "I love my husband because he brings home a good parnasa," they don't love their husband; they love money. If somebody says, "I love my wife because of the way that she makes me feel," you don't love your wife; you love yourself. When you love something about someone, it doesn't necessarily mean that you love them. But the opposite is not true. When I love you. Then all the things about you are things that I love. And that's why when a person is deeply connected to another person, they don't even see the flaws. You talk to these yokels when they're dating seriously. This is what it sounds like from the guys. They say like, "Yeah Things are good. Great, amazing. Tell me something you don't like about her. So now they have to work hard because they know they're stepping into the trap. And if they say nothing about her, then I'm going to say they're infatuated. So they have to come up with something. But this is what it always sounds like, especially when they're infatuated.

25:18 I do see certain things, Rebbe, but I want to tell you we complement each other perfectly. So even the negative is really a positive because she's a little bit more like this, and I'm a little bit more like this. So in the end, it works perfectly. When a person is so deeply connected to another person, all the things about them. Are amazing. When I'm disconnected from you, I start to be bothered by things about you. For example A guy once told me he was in a fight with his wife. And it was the first time he realized that his wife had the most annoying laugh in the world. I said, "You've been married for like 20 years. Everybody knows that you're." I thought it, but I didn't say it. Yeah. He didn't hear it. He was so deeply connected. He didn't hear it. But the moment he wasn't connected, what happened? All of a sudden, it grating on his nerves. It was like there are things that people do that we push don't notice because I'm so deeply connected to you.

26:25 The things about you. Of course, I'm in love with those things. That's why you have these rebbeim in yeshiva that are always bragging about their wife, like the rabbis in schala. First of all, calm down. It's challah. I know there's this sourdough trend in America now. I was in somebody's house recently. And he's like, "I cannot put anything in my fridge." My wife has like seven or eight sourdoughs going. He's like, "I can't. I don't have cold drinks anymore because." And it's true. I opened up the fridge. The whole thing is sourdough. What happened? I was gone from this country for like a minute. Everybody fell in love with sourdough. It's like. Even I was in Los Angeles, like Rebbe. We bought the most expensive sourdough for Shabbat. I'm like, there's not even eggs in there. It's just what? What is it? And then it dips, and it's a whole thing. The seder.

27:18 Why are they so? It's like It's her challah. It's just challah, man. It's not about challah. It's about her. I am my connection is. She's amazing. She's incredible. I want to share with you. I want to be proud. By the way, that's why husbands feel. I'll give you this heads up. That's why husbands feel hurt when they don't hear their wives speaking nicely about them to their friends. If a husband hears his wife saying to her friend My husband's amazing. He did this thing for me. My husband came home and he brought me this out of nowhere. It makes a guy feel like a million dollars. Trust me, it's a pro tip. Do it. It's an amazing thing to do. Make sure he's in earshot. Get on the phone, even if you're not on the phone. Just pretend. Leave a voice note. Don't send it.

28:07 Send it to yourself on WhatsApp. Don't post it on your status. Nobody's interested. If I hear you talking about me and how awesome the things about me are, it tells me you must really like me. You must really like me. It's an amazing thing. When you're really deeply connected, he's amazing. He's amazing. When you're not Hakadosh Baruch Hu says and comes to us and he says, "Anoichi" Me, beyond any communication, beyond any words that I could possibly talk about, before I can express anything about myself, you need to know, I'm me, beyond what I do, beyond things about me, I'm me, anoichi." Then Yud Kevav K, then we could talk about the four levels of existence. Those are things about me. There's a world called Atzilos. There's a world called Briah. There's a world called Yetzira. There's a world called Assiya. Those are things about me. And then Elokecha, like Chazal say, this is Hakadosh Baruch Hu as He engages with the world, that He's the Koyach over all things in the world.

29:21 Anoichi Hashem Elokecha means there's a fifth dimension beyond Yud Kevav. He called Anoichi, which is. I'm introducing myself to you. That's what the Torah is. It's not just a communication about the four levels of existence. It's a communication about that which is beyond existence. It's an amazing thing when you find the one that you're going to marry. All the things you talk about on the dates are all things about each other. Somehow, at the end, what do you say? I know him. What do you know? You know that he went to Masora in the summer. You know that he went on Sulaam. What do you know already? You know that he went to the new camp, Amchay, whatever. Like the. What do you? I know that he went to this yeshiva. I know this was his experience in this yeshiva. I know that he was close to this rebbe. You know things about him. At the end, after you're done knowing all the things about him, what do you say?

30:17 I know him. Very often people say, "I feel like I've known him my whole life," which is crazy because I just met him a month ago. Two months ago, whatever it is. I don't like to get political. Last week, whatever it is. Somehow, beyond all the levels of existence, there's a you. That's why we say I stubbed my toe. It's like somehow I'm in my toe. That's why it hurts so much when you stub your toe. There are certain parts of your body that were so deeply connected to. Good people, like really genuine, gentle people, when they stub their toe, experience levels of pain and things come out of their mouth. I'm not saying anything inappropriate. Just like You see people get legitimate. Why? It's just your toe. It's not you, right? The answer is, of course, it's me. I'm in all aspects of my being, including my toe, including the funny bone in my elbow. That's why it hurts so much.

31:15 If a person doesn't feel that pain, if they're disconnected. If a person is like disembodied from themselves, even psychologically, people speak this way sometimes. I don't know. The funniest things happen in my brain. In your brain? What is that like? That's a weird thing to say. My brain has crazy thoughts. What? Where do you go? It's something very disembodied about that. There's something detached about that. That's not a If you're experiencing that. Say that. Work through it. There's something there that requires some help. I mean that in a little bit of a serious way. Like we can become very detached from ourselves. A person, the me, the essential me that runs through all of my body. It runs through all of the things about me. By the way, that's why. That's why when you're in self It always expresses itself. Not just in theory, but in practice. It's like I'm doing all these interviews for Yeshiva for the last week and a half.

32:20 And every once in a while you get a real one. Talking about like, what do you want to do in your year in Israel? I want to grow. Shkayach, good for you. Accepted. What? Every once in a while you get a real one, and a person will say I'm really passionate about this And it's like I see you. We come alive when we're passionate about things. Person, I love music. There's a there's a there's a person home. Something that expresses something genuine about yourself that comes through. It's not theoretical. It's practical. It's in the world. You could see it. You could measure it. That's why when you see great artists, they're inspiring. Why do people go to these concerts? I'm not talking about inappropriate concerts. I grew up and I didn't like Jewish music at all. I still don't really like most Jewish music today. I like kumzitzes and fabrängens and things like that. I don't like listening to Jewish music so much. There's a couple of chevra that are really sweet, like genuine people, that touch my soul. But other than that, it's mostly nonsense.

33:26 Except for I Need a Rebbe, that's a really good one. Shout out to Pinsky. The aside from that is just to see if he's going to listen to the show and then call me afterwards. The emissary. I grew up going to regular gayasha concerts. That's what my family was like. My family loved music. We went to great concerts. We always had free tickets because my father was in advertising. And I saw some of the great classic gayasha singers. Not necessarily appropriate. I don't advise it on any level. There's always a kasha. Why go to the concert? The music sounds better on the CD. The music sounds better on Spotify. It sounds better, like they digitally remastered it. There's no mistakes. Why do we love seeing people perform? Something exceptionally beautiful about watching somebody get up and do their thing. Somebody performs on stage. We go to performance. We go to performances. We go to what do they call that in high school? What do they put on the

34:28 Productions. We go to the productions. We see. I want to see my daughter. I remember when my daughter. I never got to see any of my daughters do anything. My wife got to see all my daughters in their productions. So my oldest daughter, she was the lead in her play in eighth grade, and it was like something that she was working towards for years. She started as a fetus being in this program so that she could eventually one day be the lead. And Baruch Hashem she got it. My wife came home beaming Beaming like I'd never seen her like. Not about me, anyway, but about her. Like I've never seen anything like it. I said, "How did Bracha do?" She said, "She owned the stage." There's something incredible about seeing somebody's self come out into the world. The fifth dimension This dimension that we're talking about, the essence of all things Is what we call in Chassidus absolute simplicity, Pshitos.

35:25 Absolute simplicity. What does that mean? It doesn't mean simple in the sense of not sophisticated. What it means is that there is no contradiction between any two things. I'm going to give you an example of this. It's a pet peeve. It's something that we all are working towards right now, as in these final moments before Mashiach. Achdus in Klal Yisrael. How am I supposed to be? This is the question everybody's talking about. How am I supposed to be in a state of aktus with somebody I have fundamental disagreements about? They think one thing about the Israeli army, and I think something completely different. They think one thing about the Israeli government, and I think something completely different. They think one thing about what a Jew is and who should be considered a Jew, and I think something completely different. They give a million different examples of all the things that we fight about.

36:22 From the perspective of existence, there will always be contradictions. There will always be things that you think and things that I think, and never the twain shall meet. But from the perspective of the fifth dimension of absolute simplicity, there are no contradictions. There's just something that unifies us. We're both Jews. We're both Jews. There's something essential about the nature of our soul that lives beyond the world of contradiction. How is it possible that a man and a woman can get married? That makes no sense. Veharaya, try it out. Ain't so easy. It's not so easy for a man and a woman to get married. Because women are a very different species Which was not popular to say until they wrote a book called "Men Are From Mars, Women Are From Venus," and then everyone said, "Oh, it's true." We've always known this. We are literally, quite literally, a different species. I love hearing from the young married couples.

37:22 One of my favorite stories ever. One of the best mevaser guys ever in terms of midos. The nicest, sweetest guy, married a stern girl. Amazing, amazing guy. Every guy in yeshiva had nobody who had a bad word to say about him. The beginning of his marriage. How's it going? He said rough. I said you've never had a machleikas in your life. You know what that means? Rough. He goes, Rebbe She notices everything. I said I forgot to tell you. That's the way the other half of the species lives. Men do not notice anything, and when I say that, I mean that legitimately. And if you are dating a guy who notices When I was engaged, I showed up to my wife's house. And she said, "Do you notice anything different about me?" " I'm like, oh man, that's so. That's like a bad question. You're going to mess it up. I'm like I'm like. I'm so sorry. She's like, I'm wearing a sheitel.

38:25 I said, but think about how amazing a sheitel it is that I didn't even notice. Why would I ever notice that? I don't know. Rebbe, she notices everything. How can a man and a woman get married? That's a crazy thing. The Tzitz says, in order for a man and a woman to get married, he needs to become a husband and she needs to become a wife. Which means that if I am just a man on the plane of existence and she's just a woman on the plane of existence, those two things contradict. They cannot get married. It doesn't work. But if they tap into the fifth dimension, to the nature of their souls, to their essential point of connection, of course they can get married because there's a shared essence. That's why Chazal say before we were born. Forty days beforehand, a bas call came out. A bas call came out and said, "Pliny is going to marry Plonus." Well before you existed in the world of contradiction, you existed in the world of the essential point of connection.

39:26 Every Jew can be connected to every Jew because we're on an inner level, completely unified. A husband and a wife can get married because on an inner level they're completely unified. Now we have a deeper understanding. If you remember a couple of minutes ago, I said the initial point of understanding of what a call is. I can communicate something about me to you. Now let's get a little bit deeper in that. You know what a call is? A call means I'm not bound anymore by my own identity. Which is why somehow the impossible can happen. My words can communicate something about me to you. If it's something simple, that's not what we mean. I can communicate. I'm wearing a dark blue jacket. That's not hard to communicate. But how can I tell you who I am when who I am is beyond words? You hear the problem?

40:24 How can I communicate to you who I am? This is the problem of dating. This is the problem of marriage. I'm trying to tell you not something about me. Not what camp that I went to, not what school that I went to Not a vulnerable experience. I'm trying to communicate something that's deeper than all of those things. How can I ever do that? How can I share myself with someone else when who I am is beyond language? You hear the problem? The answer is the nature of a call. If it's coming from that essential point, that fifth dimension. I'm not bound by my own identity. I can somehow, in a way that we don't understand, communicate something that is completely beyond language in words to you, and you're going to get it. And that's why people say when they express themselves, they always go like this afterwards. Do you understand what I mean?

41:16 What are you asking? Do you understand what I mean? They heard the words. Did you get the message that I was trying to share? How can infinite God say a nochi to a human being? How can infinite God communicate to Klal Yisrael? This is me. You know what the answer is. From that point of an essential connection, that we are a neshama, a chelak elokamimal mamish, like the Alter Rebbe and Tanya says, we have a shared point of connection with Hashem. So a kol has the ability to communicate that which is beyond language to somebody else. That's the deepest nature of a kol. It's not just a voice. It's not just words. It's a sound. That's why music is so powerful, especially music that doesn't have words. You ever notice that? That a niggun that doesn't have words in some ways is more powerful than a niggun that does.

42:08 You can get caught up in the words of music. You can lose the sound. As a rebbe used to teach in Mevaser many years ago, he gives a class, an entire semester's class on music. And what he does with the guys is a fascinating thing. Try it at home. He has the guys listen to a song regularly. Then he says, "Now everybody focus on the guitar. Let's listen to the song again, but isolate the guitar as you're hearing it. What happens? Everybody listens to the guitar. It's a completely different song. Now everybody listen to the saxophone. It's a completely different song. Now everyone listen to the piano. It's a completely different song." When you actually listen to music, when it's not just something you have on in the background, music is so precious. Do you know that Achashverosh? Didn't allow music to be played by the section of his party where the yidden were because he thought that music would be mahar her tshuva.

43:02 That klal yisrael would do tshuva just from hearing the music. The heichal of negina in kabbalah, the heichal of music, is right next to the heichal of tshuva. Music has the capacity to stir us in the most unbelievable ways. Music without words, it's just sound. We mean it's just sound. It's the ability to communicate something that is beyond language. That's what kol is. When Hashem gave the Torah with five kolos, what did He do? He said, through these five kolos, I can communicate my essential nature and all of the things about me, because the fifth dimension permeates itself through all the four dimensions. Once you know me, you know everything about me. Through Torah of five kolos. Which is why let's return to all of our examples. Remember, we said there were four worlds: Atzilus, Beriyah, Itzir, and Asiya. But you know what else? There's a fifth point. You know what that fifth point is? It's called the Ar En Sof.

43:58 The Ar En Sof is the infinite light of Hashem. We said there's Domeim Tzomeach Chayin Minda'ber. What's the fifth point? What does the Kuzari say? You must have learned it. What's the fifth one? There's a Yehudi, that essential point of connection in this world. That's what a Jew is. There's Pshat, Remez, Drush, and Sod. There's the four dimensions of Torah. But there's a fifth dimension of Torah, which we call the Pnimius HaTaira, which runs through all four of these things and shows how they're really all united. That's why we love hearing Taira when everything comes together. You know those amazing shir when somebody gives a shir and it's like everything at the end ties together and there's a million different connections. You see people when they give these shir, you see people in the audience going, that's crazy. Because when you touch that essential point of connection that communicates the allness and the unity of everything, it speaks directly to our soul. And of course, there are five levels of the soul, not four. There's, as we said, nefesh, ruach, neshama, chaya. Those are the four dimensions that are within existence. But there's a fifth dimension of the soul called yichida, the point of connection with Hakadosh Baruch Hu. Everything in this world exists on the dimension of five and on the dimension of four.

45:12 We asked a technical question in the beginning. Let's start to wrap this up a little bit. Let's start to answer some of our questions. We asked a technical question in the beginning. If you remember the way that the Torah broke it up, it was three single kolos, and there was one double kolos. Why is it like that? Now we have the ability to answer. The double kolos is the yichida and the chaya. Then there's nefesh, ruach, neshama. There's a point of connection, that inner point of connection, that highest point, the fifth dimension. It's unified, it's doubled, it's unified with the four dimensions that come beneath it. So it's like here's that initial point, that fifth point, and then it's connected to that fourth point, which then links to all the other three. Simcha is pirates together. In Chassidus, there's a concept that Simcha breaks all boundaries. Simcha is what occurs when a person is connected to the innermost points of themselves, which is why Simcha represents that fifth dimension, which is why the Rambam writes that when does Nivuah occur?

46:16 Only when a person is Besimcha. As long as I'm not Besimcha, as long as I'm not connected to the fifth dimension, can I tell you anything about the future? How can I tell you about the future? I only live within existence, and existence only happens right now. Isn't that what Dr. Benji taught us for all those years? If you've been, if you read that book, if you were in Camp Ask, there's only ever right now that's within the world of existence. But if you live beyond existence, if you live connected to that simcha, then what happens? I'm even able to see into the future. That's why the biggest tzaddikim were so besimcha because they were connected to the essential innermost point of themselves. The beis hamikdash exists both beyond existence and within existence. It has measurements, but it's not bound to those measurements. That's why the iron fits in the Kodesh Hakodashim, even though the iron is larger than the Kodesh Hakodashim. That's why Klal Yisrael fits in the Beis Hamikdash, even when we all bow down. Somehow the Beis Hamikdash expands. If that's true, then why do I need dimensions for the Beis Hamikdash? Because the dimensions of the Beis Hamikdash are within existence.

47:16 But the essential point of the Beis Hamikdash is beyond existence. Which is why the pasuk says, "Aiz v'chedva bimkaimai." What do we find in the Beis Hamikdash? We find chedva. We find joy in the Beis Hamikdash. The culmination of Elul is Simchas Torah. Person goes through an entire process of tshuva. Where do we end up? We end up in a state of simcha. Simcha's pirates gather. A person comes to a chasna and dances their heart out in front of the chasen and kalu. Not just because they're happy. Of course they're happy. I'm happy for my friend. Who wouldn't be happy for my friend? I dance my heart out because in this moment, what am I conveying through my dancing to that chassan and kallah? In order for a chassan and kallah to be married, what do they need? They need to become a husband and wife. They need to tap into that fifth dimension. How do I tap into that fifth dimension at the wedding?

48:20 How do I contribute to this couple having the capacity to go beyond themselves? Stop acting so selfishly within the world of existence. To live a life that's completely dedicated to another. How do I, in a sense, maintain my identity and lose my identity? That's the challenge of marriage. I'm still me, but I'm also more than me. I'm within existence, but I'm beyond existence. Codependency is when we lose our identity. What does it require in marriage? I go beyond my identity, but I don't lose my identity. I'm deeply connected to another person. How do I, as a friend of the Kallah, contribute to that matzav? Dance your heart out. Be besimcha. That's what the Gemara says. Let's look at the words of the Gemara. The im mesamcho mascharo. If amesameach the chosen and kalo, what's my reward? Reward doesn't mean like when we were children. What did we think reward meant? We thought reward meant like castles in the sky. That's not what reward means in Yiddishkeit. Reward means mida keneged mida. What's the natural consequence of my action of being besimcha? I'm zayche to chamisha kailos.

49:26 A Chassid and Kallah have five koilis. In order to become a Chassid and Kallah, they need to reach the fifth dimension. I, who participate in their simcha, am deeply connected to myself. I'm deeply connected to them. I'm deeply connected to our Chadash Baruch Hu. I'm living in a different universe of Torah. This is what every one of us craves. Every one of us craves this essential point of connection in every aspect of our lives. Today, people are miserable because they so desperately want to be besimcha. It's not enough anymore for people to just be okay. There's a yearning that exists in the world. I know there's something more besimcha that I should have in my life. I was just talking to a young man. A pretty wild story. He took a medicine because he had a flu. He took a medicine that very rarely, but sometimes has a psychological impact, and he fell into a very dark depression for a week.

50:31 The snapback on that is that after you get off the meds and it cleans itself out of your system, the side effect after the depression is over is that you're on cloud nine. So he's like, Rabbi, this is what it must feel like to be on Adderall. I feel unbelievable. He's like, I never want this high to end. He's like, what do I do? I'm like, it's gonna end because it's artificial. You're just finishing up the meds. It's just working itself through your system. He's like, I know, but once I tasted this, I can't go back. And he's right. We want to live like this. That's why every kid is like, you talk to these guys, they're awesome. Every one of these guys is amazing. Talk to them. What do you want out of your year? The real ones. I'm tired of davening like this. I want to be connected. I want to daven b'simcha.

51:17 I want to have a real Shabbos. I don't want to just have the halachos of Shabbos. I want to be deeply connected to Shabbos. I don't want to just turn the pages of the Gemara. I want to be connected to the essence of Gemara. That's what we're yearning for in these moments before Mashiach. And it's right for us to yearn for those things. It's appropriate because in these final moments before Mashiach comes, what we need more than anything is to connect to the essence. Which is why the entire movement, if you're paying attention, who are people running to today? Which rabbanim are people running to? The academicians who are writing the books that no one can read anyway. I don't even know what the word eschatology means. I can't read these books. I have friends that can read them. I have to get them to translate it for me. But then you read suhrim that open up your heart, open up your soul. People are running to these rabbanim. What's the pshat? The pshat is we deeply yearn to be connected to the essential nature of our soul.

52:12 So as we are about to embark Not only in this time of Yemaisa Mashiach, but specifically in this week Which is the week of Kabbalah Saturah There's an opportunity for us to evaluate in our lives: Am I living with the existence of Hashem Or in my Yiddishkeit, am I challenging myself? Am I moving forward not just to learn about Hakadosh Baruch Hu, but to be deeply connected to Hashem Himself?