Yud Tes Kislev Fabrengen in Shaalvim (Vayishlach/Vayeshev)

3:11 Yaakov Avinu In the beis medrash, is living in Eilamay Saelyada And Esav Born asui Physical, capable of dominating the physical world Was meant to introduce kedusha to the physical world that we live in To reveal Elokos in this world And in revealing Elokos in this world, to make Hashem's presence comfortable in this world. A place of transparency Where when a person engaged the physical world Even greater than in Gan Eden, Mikdash, and before Adam Yerushalayim, the person's experience on a visceral level would be that they connect to Hakadosh Baruch Hu. This was the role of Esav. When we're growing up, we learn on a very simple level that Rivka loved Yaakov and Yitzchak loved Esav. But it wasn't the pshat that Chazva Shalom Rivka didn't love her child. Of course she did. And it wasn't the pshat that Yitzchak didn't love Yaakov. Of course he did.

4:24 But Yitzchak, the Eila Tamima Understood Esau's role. He understood that Esau was going to have to go down Which often means making some difficult mistakes among some very challenging circumstances. The love that Yitzchak had for Esav was meant to empower Esav to build this world into a dir butachtaina. Rivka imenu understood that Esav had lost his way; that he was no longer a person who was capable of making this world into a dir butachtaina. We know that Leah was meant to marry Esav And that Rachel was meant to marry Yaakov. But the shari dima are never closed And Leah, like Rivka, understood that Esav Harasha was no longer a person whose mission was to build a diir b'tachtainu for Hashem. And from Leah's tears An unbelievable thing happened: the soul of Esav The mission of Esav Was given over to Yaakov Avinu. It happened. On the day that Avram Avinu died That Esav sold the birthright to Yaakov Avinu. That was the beginning of the process. But really, the beginning of the process was all those tears that Leah cried. When we're growing up and we have

5:58 Sadly, sometimes we have the little Medrash says version of Judaism. We learn Torah on a very simple level. And so we learn that Leah had sad eyes, that she was crying because she was like a sad, depressed person, chas v'shalom. Lei was crying to the Rebbeinu Shlom that her mission in life, to be the Eishes Chayil of somebody who would build Dir BeTachtanim, could still come true. Even though Asov became Asov. And so when Rivka Imenu took the coat That special coat that Asov had killed Nimrod to get this coat, the coat that potentially, according to different midrashim, could be the very same coat that a kadosh baruch hu made for Admarishon when he was leaving Gan Eden. When Rivka Yimenu took that coat and gave it to Yaakov Yimenu And Yaakov Yimenu wore that coat when he was getting the brachas from Yitzchak It was the makibepatish. It was the final stage of Yaakov taking on the mission of Esav. Of course, we know that this represents a tremendous transition in Yaakov Yimenu's life.

7:10 And not just in Yaakov Yimenu's life. But we, as the progeny of Yaakov Avinu, now live with this bifurcated, dual reality. Of course, I'm in Shalvim, so I must mention that it's not a dual life; it's a broad life. But nevertheless Even within a broad life, there is duality. Though not contradictory Complex But not at odds with one another. However, that joke has worked for thirty years. Because of this, Yaakov Avinu had to leave the tranquility of his father's home. To leave the tranquility of the bais medrash. The Torah of Yitzchak that Yaakov Avinu learned was the Torah of Ish Tam Yoshev Ahalim. The transcendent Torah. But now Yaakov Avinu and us also There's a bais medrash. We're at a particular point in our lives, our Hashem, that we're able to be ishtam yeshavaholim. But we're preparing ourselves. We're preparing ourselves to go out into the world to make it liyir betachchinim, to mekadeshim shamayim.

8:25 To be people that wherever we go When they look at us, they see this is the way a godly person acts. So Yaakov Yenua had to leave. The Torah of Yitzchak, so to speak, and he had to learn the Torah of Yeshiva Shem Be'ever. Shem Be'ever lived in the time of the Mabul. That was the Torah of staying strong in the outside world. And then Yaakov marries Leah, the famous Kasha of the Rebbein. How could it be that Yaakov married sisters? The Avos kept Kolat Arakula. So one of the Tertuotim that's offered, Alpi Chasidus Is that Yaakov did not marry sisters. The chiluk of Yaakov Avinu, that was Yaakov Avinu of old, the ish Tom Yosef Ahali married Rachel Imenu And the chiluk that married Leah was the ace of chiluk that Jacob had incorporated into himself, and this is what the pasuk means that Leah was a snua.

9:27 It doesn't chas v'shalom mean on any level. We have to be so careful, especially in today's day and age. We see Rahmanul Islam that sometimes people treat the avos in ways that are inappropriate. The avos we can't possibly begin to understand their level of tzitzis. Of course, on no level is it true that Yaakov Avinu hated Leah. We can't even imagine such a thing. But what it means to say is that Yaakov Avinu didn't understand Leah. It was a foreign entity. That aspect of Yaakov Avinu was a foreign entity. That he took Esav within himself, and that this chiluk of him was married to Leah It was very difficult for him to comprehend. There was a process that Yaakovinu had to go through. And that's the depth of what Yaakovinu went through in the house of Lavan. When Leah was having all of her children So the Torah tells us that she was about to have another child And this would have meant that Rachelimenu would have had fewer children.

10:31 And the shvachus. So Leah, in her tzidkus She davened again to Hakadosh Baruch Hu And the baby underwent a transformation. The baby went from being Yosef atzadeh to being Dina. But of course, we know it's not so simple. It's not a magical switch. First, it was supposed to be Yosef, and now it's Dina. Be'etzem, Yosef and Dinah are the same person. And Dinah is the feminine half of Yosef HaTzaddik Which means that on a very deep level, Yosef HaTzaddik was really the child of Leah. As we'll soon see. And this makes sense because we know when Yaakov Avinu said that he was ready to leave the house of Lavan. Only Rashi says when Yosef was born. Yosef was the spark. That was going to light the fire on the straw of Esav and destroy Esav, and it makes sense that Yosef HaTzaddik would have such a capacity.

11:36 Because really Yosef, in a certain sense, was meant to be the child. As we'll soon see a little later, he was meant to be the child of Esav. But Yosef HaTzaddik was going to do what Esav was never capable of doing. He was going to make the world into Diri Betachtayna. And this was the role of Dina. Dina, being born to Leah, the Yosef Hatzadik, that was born to Leah in her feminine role She also wanted to go out into the world to make the world into a godly place. So we know what happened. Vateze Dina And Dina went out and she went to Shem in last week's parsha And she's called Bas Leah And Rashi says bas Leah, not bas Yaakov. Why not? Bas Yaakov, why bas Leah? Rashi says because she was a yatzanis, she was a yatzanit. She went out. And Rashi says this is where the phrase comes from.

12:36 Like mother, like daughter. Just like Leah went out all those years ago And she had that whole meisu with the Dudayim with Rachel Dina. She went out to greet Yaakov Avinu and to bring Avinu into her tent. So Dina went out. Lebats yeriba, zechtal gavracha Makes a very important diac, because most people read this Rashi and they don't understand Rashi. Most people read this Rashi and say that Dinah did a terrible thing and look what happened to her. Dina went out. She went to Shem. Shem took advantage of her Shem destroyed her. As a result, Shimon and Levi had to destroy Shem. Yaakov Avinu was upset at Shimon and Levi. She was the Yatsanis. She left just like Leah left. The Rebbe points out that if you go back and look at that parsha Leah was praised for going out to Yaakov Avinu. Leah was praised for giving the dudaim to Rachel.

13:36 And as a result of what she did Yisachar was born. So when the Torah tells us that Leah was the atzanis, that Leah went out and it was a good thing, it must mean over here that if Dinah is being compared to Leah It means that Dinah also did a good thing. Because we are meant to go out into the world There's a part of us, like the Rambam says, there are those that are Shavuot Levi Jews. Their job is to sit and learn Torah their entire lives, and at this time in our life, it's appropriate for us to be Shavuot Levi Jews. To sit in Bais Medrash, to learn four, five, six hours in a row, to push ourselves to Kazer To know Torah in our bones. To cleanse ourselves in the mikvah of Tiyre, this is what's appropriate now. There will come a time in our lives where we will leave the Beit Midrash. We will be like Mamadina. We will be Yatsanas. We will go out into the world.

14:42 And a person could say that Dina was unsuccessful in her attempt, and look what happened. But the emphasis is that if you look in the Midrash. The Medrash says that this is the place in Torah where you see the most expressions of love. When it comes to Shem and Dinah Shem ben Chamor is so taken with Dinah He's almost obsessed with Dinah. The Loshaynus are the Loshaynus of Ahava, Chasheka, Chafeitza, Devika. All the Loshaynus of love are found in the Parsha of Dinah and Shem. And not only does the Rebbe point out. Not only is it in Shem himself, but the entire city now becomes a place that's willing to have a bris milah. In other words, ena chenami, a terrible thing happened to Dinah. But she was also, in a certain sense, matsliach. That Shem became a place that was roy to be mekabel pnei Hashem.

15:47 Even Shemlish, but sir says. That Shchem is Rosh Haketeva Shem Kevayi Machusoi. That Shchem is a place where Peetzem is Roy for the highest levels of godliness But it needs to have a Yakov Avinu Dina, perhaps even as we'll see a Yosef HaTzadik, to go into such a place and to reveal that inner godliness, even though it's a very low place. And the Medrash says that from these Loshonis of Chasheka, Chafeza, Devika, Hava. From here, we see that Hakadosh Baruch Hu loves Am Yisrael. Not to get into the Medrash, how the Medrash exactly understands that But it's obvious from this Medrash that the story of Dinah and Shem is not as simple as we thought. It's a tragedy. But it's also, in a certain way, a success. And perhaps this is why Yaakov Avinu was so upset at Shimon and Levi Because not only did you jeopardize me physically. I'll be shocked. You jeopardize me physically And now the nations of the world will come and attack me.

16:51 But perhaps Yaakov Venu even means it on a deeper level. Yaakov Venu saying, our whole mission is to be an Arlagoyim. Our whole mission is to teach the world about the Rebbe Nisholim. And we made these people roey lekach And einachanami a tragedy happened to Dina. But to now put ourselves in a position where the nations of the world will not accept that there is a rabbanu shalom They're the umos haolam, they are worldly in their nature. They act in a worldly way. We need to teach the world what it means to act in a godly way. And so Yaakov Avinu wasn't only upset that now physically he was in danger But he was even upset that the very mission, the esavchet part of Yaakov Avinu. Was not going to be able to be in the sky. That the nations of the world would see Hakam Minu as a threat And not as a teacher.

17:49 Which is what's happening in the world today. If we would do a better job in our lives of being Mekadashem Shamayim Then the nations of the world will not see us as a threat today. Everyone's talking about the apartheid that happens in Eretz Yisrael. Of course, it's sheker v'chazuf on every single level. I don't see many Jews walking around Ramallah, but I see many Arabs walking around Yerushalayim. It's one of those things that if you repeat it enough times, somehow shaitim of the world think that it's true. But of course, we know the hemis that it's not. The reality is that the world today is talking about Eretz Yisrael as a threat. My father told me that one of his employees from many years ago His daughter—he was Jewish. And was an observant—and his daughter married an Israeli who had gone to the Israeli army.

18:51 This employee told my father that his daughter married an attack Jew. Because he was an Israeli soldier, he was an attack Jew. My father came home and told me this lashon of an attack Jew. A heartbreaking lesson. A Jew's way is not to attack. A Jew's way is to teach, to educate, to role model. To be a presence in the world that lets everybody know that this is a sanctified place. This is a place where the Avodah Shlim wants to live. If the Avodah Shlim didn't want to live here, we wouldn't be here. Chica mentioned earlier, I was schmoozing with him when my wife was working for AIG back when we lived in America. Of course, she's a real basmeh. She acted in a way that's the way of a basmeh. And in the meeting So she had a boss. His name was Pat Riley. Not that Pat Riley. Good for Pat Riley.

19:56 This Pat Riley was an actor. He was not a cool person. That Pat Riley At least I'm all of it. Many years ago, he looked like a cool person. Today he's an old man. It's probably cool. So in this meeting, one of the chaver cursed. One of the chaver used the curse word in front of my wife. And afterwards, Pat Riley came over to my wife's cubicle and he said I just want you to know that we're going to bring in HR. And we're going to have him come and apologize to you for cursing. And my wife was looking at him, saying, "It's okay." I grew up with brothers. It's not a You don't need to bring in HR. I've heard these words before. And Pat Riley said to her We don't talk that way around you. You're a dignified person. It's not the way we treat you.

20:50 My wife came home and told me the story. And I thought about Dina. And my wife went out into AIG But there's an understanding, there's a presence that a yid has. When they act in a bokhavdik way, people say that's a yid. We don't speak that way around the yid. It's not a dignified way of speaking. That's what it means to make the world into a diro betachtaynu. And we know Lakute Yeshanim says a very deep Torah here, and we'll finish this section with this, and then we'll sing a couple more neginim and continue the Torah for a couple of minutes. Lakute Yeshanim, one of the greatest mechabalim of that generation, says. That what was the part of Shem that loved Dina? Because obviously Shem was a tremendous Rasha But there was a Nitz, a very haligah soul that lived inside of Shem And this soul was deeply attached to Dina, and that was the soul of Rabbi Akiva.

21:52 And that's why after this whole Masa with Dina and Shem, in the very next parak, the first words of the next parak are. Now you can leave this place and go up to Beis El. And Lukutei Shoshanim points out that the Sefi Tevis, the Rashi Tevis, of the words Yaakov Kuma Le Beis El, a Rashi Tevis of Kiva Because now that the soul of Rivka had been extracted from Shem Ben Hamar So now it was time to leave. There's many, many deep tiras. Without getting too much into it They're very, very well known, very beautiful tiras. But we know that when Shem asks Dinah, asks Yaakov to marry Dinah, he says, 'Usnuli as hanayra ha'isha, give me this nayra, this woman.' Usnuli as hanayra ha'isha is Rashi is Sof Tevel Zutke Vavke. But of course, there's an S in between, and we know that it's Rav Kiva that narshens all the S in the tira.

22:56 That the Yud Kevavke the Sheim Havaya was there in Shem But it was split because of the way of the people, because they were so chumri Shem ben Chamor, because they were so physical. The unity of the Yud and the Hey and the Vav and the Hey could not be felt in Shem. So it's Rav Kiva that comes along and teaches us the following lesson: that even though there are times and there are places in our lives where we feel that the Yud Kevavke is disconnected. There are times when we fall into certain places, do certain avyirs, and find ourselves doing silly things that are not becoming of a bentire. And it could be that the person feels that the yud kevavke was split in their lives at that time. But the truth of the matter is, a person must know that they were there for a reason. And that there was no other place that they could possibly have been, in order to unite the yud and the hay and the vav and the hay. There are times in our lives where we're so mired in the shmuts.

23:52 All the garbage and all the filth And we don't have to be mafar. We all know ourselves what we're talking about. We know ourselves very well. The parts of ourselves that we don't say out loud because we're deeply ashamed. We all know that everybody has these parts. Everybody has these challenges and these things that create a separation in Hakadosh Baruch Hu's presence in this world. Ruvakiva comes along to tell us that a person must go into those places. That when we do an averir, like Ratzadka Cohen says. We think that we had bechira, but of course, Hakadosh Baruch Hu knew that we were going to do that avirah our entire lives. And in a certain sense, we have to do that avirah, not because we choose to, but in a certain sense, we have to. Because the only way for us to reveal Hakadosh Baruch Hu and dear b'tachtayim is if we're willing to bring Hakadosh Baruch Hu into every aspect of our lives.

24:40 Especially those places that are dark and coarse and lowly. And we have to understand that it's dafka in those places that the s is not a divider between the yud and the he and the vav and the he But adder up that even in those dark places, Hakadosh Baruch Hu is present, and our opportunity to unify Shamayim and the Aretz. Of course, the yud and the represent Shamayim, the vav and the represent Aretz. Our opportunity to unite Shamayim and Aretz, like Rava Kiva, is present, especially in those times, and that's why we know that Rava Kiva had twenty-four thousand talmidim. There were twenty-four thousand citizens in Shem that got a bris milah. And we also know that Rav Akiva said that when I was young and I was an amaoretz, I would bite a macham like a donkey. The Gemara says, "Why like a donkey and not like a dog?"

25:29 And Rav Akiva said, "Because a dog would only bite the skin" But a donkey would break the bone. But the deeper reasoning, what the Gemara means to say, the Lekute Hashanim explains that. Rav Chibol was saying when I was in Amor Arutz, when I was one of the nations of the world, when I was that Nipzitz that was in Shchem Shchem ben Chamar, when I was in that state of Umos Aylam, living in the physical realities of our world. So really, what I wanted in my Atzmos was not just to pierce the skin, but to get to the Etz and to get to the bone itself. To discover that which is uniting all things. That there should be no period. The world doesn't want to be a world. The world is tired of being a world. It's looking to get closer to the Rebbeim and Shloim.

26:18 You look around in the world today. This is what's happening. We're trying out everything to figure out some point of connection. All of the boundaries, all of the borders that existed for thousands of years—those walls are come crumbling down. And it's a good thing, though it's a very painful thing. All of the things that we thought about what traditional marriage looks like and what traditional relationships look like. What gender a person is And even now we're starting to have the conversation of what is a person. They have this new This new chat that everybody's obsessed with the bot that could write chassidish music and also other things. I assume I only see the people posting it on things like asking Jewish questions to this AI. All sorts of other naryshka that a person can do with their lives. Imagine a person who spends their entire life writing things into that thing and seeing what the AI will do.

27:15 But they're asking the question. The world is asking the question now: What makes a human being? I saw today somebody sent me an article that they have now artificial wombs Not like test tubes, but they can create literally artificial wombs. The question is even coming: What will differentiate a computer from a human being? The world is desperately trying to create some sort of connection, and it's tearing down all of the old boundaries to try to figure out where we can find something to connect to. Maybe if I lose all sense of dignity, then maybe I'll be relatable and connectable. And this is what the world has to go through in order to get to the truth. As we peel away all of the outside layers. Of course, there's a tremendous amount of pain. There's a tremendous amount of period between the Yer and the Hay, the Rav and the Hay. The message of Yeshiva is that in the end, everything will be revealed to be united.

28:13 Everything will be one. Shmai Yisrael Hashem Okeinu Hashem Echah doesn't mean that there's one God. It means that there's one ness. This is our opportunity. Especially right now as we're here in Yeshiva, to take this time of Ish Tomi Yeshav Alim and to prepare ourselves. That when we go out into the outside world, we have something to say. That when the umos oylam talk about Am Yisrael, in twenty years from now and in thirty years from now, they won't be talking about the Israeli army or apartheid states or anti-Semitism. We won't have to deal with the narishkeit of bipolar people saying things on social media. And having thirty thousand retweets and twenty-eight thousand six hundred likes in forty-five minutes. The reason there's so much frustration with Am Yisrael is because we're not doing our job. Because we are not proudly saying, "Hakadosh Baruch Hu created the world" And it's our responsibility to make this world into a dwelling place for Him.

29:23 Bez Hashem, we'll soon speak part two after we sing a couple more nigunim. We have to hear more from Rav Josh. The Beis Rosh Hashem As the Hafaza of Chasidus and Pinim Yishtarya continues, we're getting closer and closer to that day where the world will proclaim Hakadosh Baruch Hu's oneness. One of the best things you could do before you sing a nigun is to stop Take a breath Ground yourself, look at the people around you, realize you're sitting with friends, with people that you want to be spending your time with. Connecting with And then tell you sing a nigun. You could sing a nigun in a way that everyone's in their own world Everyone's like davening the siddur, but really everyone's davening about themselves. Escape their own pain Or you could stop Take a breath Look around you Realize that you're sitting with good people. With you, as my Rebbe says You don't have to know someone to love them.

30:54 And then you could sing a nigun And then the nigun goes very Very high Way beyond what we can comprehend. Tiradai, Tiraiya, Maya Maya, Tiradai, Tiraiya, Maya. Aya, a. Rah.

32:34 Aaya, rai. Maya May. Ra. Ra. Ra. No.

34:32 Mya My. Iya ya, Ira ya, yo yego, Ira ya, Ila ya, Iya ya. Ra.

36:08 We're going to sing one more Niggun before. Reverend continues. Mishaposh yepo. The niggun that we're about to sing is called David Bublos. I'm sure some of you are familiar with the niggun. From many people have this at their wedding. By Chabad Hasidim, they only sing this niggun a few times a year. And the Alter Rebbe speaks about these Daled Babos, these four different parts of this niggun. So much Torah here, but it really represents the Daled almost different worlds. And there's a school specifically on Yom Taz and Kavkislev. The Alter Rebbe said that a person who sings this niggun with proper kavanah And even if you don't know the niggun You'll catch up. And you should daven for Yeshua's in the world of your Limmud Torah this year

37:40 As Rebbe has been speaking about not only the Limmud Torah but knowing how to translate that Limmud Torah to this world. So we shall all have a lot of kavanah singing this niggun. Daven above us. Dhiraya ya, dhiraya ya, dhiraya ya, ya. Aya aam. Tira aya aam. Tira aya aam. Tira aya aam.

39:00 Tiraiya ya. Tiraiya ram ya Tiraiya ra. Ra. Ram. Aay, a.

41:04 Ra. Ayaya Ayaya, ay. I am I.

42:37 Ra. Na. Aya Di da.

44:07 There's a story brought down by the Mishnah Sacher that the Rav of Chust was going to mikvah one morning And he saw there was a group of Russian prisoners cleaning the streets of Chust. There was one prisoner that appeared to show the Rav of Chust more respect than any of the other prisoners. He started sweeping the street in front of the Rav of Chust so that he wouldn't have to walk through any of the filth in the street. So the Rav went to mikvah. He didn't think much of it. On his way back from mikvah, the same crew was cleaning the streets. And again, this one prisoner jumped down in front of the rav and he started sweeping the streets so that the rav wouldn't have to walk through any of the dirt. And the rav noticed this was the second time it was happening So the chosder rav said to him Thank you very much. I appreciate it.

45:26 This Russian prisoner said Kavod arav, of course Have to be mechabit the rav d'shtat. This is after all What people in my town used to do for me when I was the ruf of the town. The ruf was shocked. This person did not look like a yid. He started speaking to him. And it was revealed to the chosder ruf that he was a tremendous talmachal And he invited him to come speak in the shul. That everybody should hear from this tremendous talmudacher who had been taking prisoner in Russia and was now sweeping streets. So this rav came to the shul wearing his Russian prisoner garb, and they came to him and they said, 'Would the rav like to change into Jewish garments, Jewish clothing? A yid wears certain clothing' And he refused. The Rav walked up to the ark. Stood by the lectern. That's what they call.

46:42 He stood by the stender. He quoted the passage from this week's parsha. Hakirna Haksoymes binchei inlo. Take a look, the brother said to Yaakov Avinu. Is this the garment of your son or not? Zrav turns around to the Aron Kodesh and grabs the paroches and he says, "Master of the universe" Are you getting nachas from my clothing? That was the whole Joshua. Perhaps the most painful words in all of Chumash. A haksinas bin chehiyim lo. Could you imagine what it's like for a parent to have to identify the clothing of a child? The story of Yosef HaTzaddik and the clothing is a very interesting story because Yosef HaTzaddik keeps having his clothing removed. First, we see by the brothers. Chazal say that the brothers tricked Yosef HaTzaddik out of his haksinas pasim. Because the Ksainus Pasa would have protected him, they had to trick him out of it. Then we know they dipped it in the seeries and dipped it in the blood and showed it to Yaakov Avinu.

48:09 And then later, when it comes to the house of Asher Potifar Once again we see that Yosef HaTzaddik for Tisvasehu the big day. She grabs him by the back end And he runs out naked into the streets of Mitzrayim, where he ultimately goes to jail. The connection is obvious, but even Rashi points out. That when Yaakov Avinu says "Tarof Taraf Yosef," that Yosef must have been devoured by a wild animal, the wild animal that it's referring to is Eishes Peitifer. That Yosef HaTzadik would be attacked by the wild animal of Eishes Peitifer. So these two ma'asim are clearly linked. Yaakov Avinu saw that this begad would be related to another begad that Yosef HaTzadik would lose. Question is, what's the pshat in Big Day Yosef? Why does he keep losing his begadim? We also know that Gemara in Shabbos Yudam and Olaf tells us that Yaakov Avinu did the wrong thing in giving Yosef the Ksainas Passim Which had more volume to it. It was worth more.

49:14 More layers in it, higher thread count, whatever it is. Chazal were critical of Yaakov Avinu for doing so Because a person should not show favoritism to one child over the next. It's also a medrash. The Rambam paskens this la halacha. So of course we must ask ourselves the question: What was Yaakov Avinu thinking? If the Avos in fact kept the entire Torah So nochera Yaakov Avinu knew the Rambam. You could say How could Yaakov Avinu have known the Rambam if the Rambam was based on his mistake? That's a kasha for litvaks. By chassidim, we like this kasha. And anyway. What does it mean, Yaakovinu, favored one child over another? That's terrible parenting. We all know that. One final question: Rashi says that the brothers excommunicated and cursed anyone who would reveal the truth, Yaakovinu, that Yosef had been sold down to Mitzrayim. And somehow this excommunication and the curse, Rashi says this Included Hakadosh Baruch Hu. And so Hakadosh Baruch Hu himself, on some level, was bound not to tell Yaakov Avinu that Yosef and Tzadik were still alive.

50:41 Rashi says that Yitzchak knew But Yitzchak didn't say anything because Hashem wasn't saying anything. So what does that mean? Hakadosh Baruch Hu is bound not to say anything. And Yitzchak really knows, but he doesn't say because of the Eibushter. Beged is from a lashon of beged. Adam Marishan is given begadim by Hakadosh Baruch Hu after he sins because he's engaged in treacherous activity. They cover us. They cover the real person that we are. That's the nature of what a beggar does. In times of Avodah Merishah before he sinned What does it mean that Avodah Mechava walked through Gan Eden without any clothing? It means there was no need to cover themselves. There was no shame in who they were. Their essence was revealed for all to see. There was a deep sense of belonging that existed. There was no need for the cover-up that comes when a person acts in a traitorous fashion.

52:00 Today We'll say it in its neatest fashion. But when things are anonymous, accessible And free A person can act in a traitorous fashion towards themselves, towards their Rebbeinu Shalom, towards their loved ones. Person can do things that are unbecoming of being a yid And they lose a sense of belonging. Because I don't want to tell you who I am Because you'll never treat me with kindness and compassion. You won't see my humanity. You won't love me. Even though I've done these terrible things, we all cover up. We wear these begadim tzayim, these filthy garments. Because we don't want to. Come and be honest with the person and say "Chakasi avisi pashati." And chaval Chaval for every one of us to live hiding from who we really are to ourselves, to our friends, to our loved ones, to our avayim. Because the truth is, if we all got up and said our avayim out loud, they would all be the same avayim.

53:11 And we would treat each other with kindness and compassion because we want others to treat us with kindness and compassion. But we live with this sense of vahida, the sense that we're all traitorous on some level. So we don't want anyone to know who we are, so we cover up. But there's a secret that Yaakov Avinu knows. The secret is that it's Dafka the Beged that has the opportunity to show who you really are. A person in today's day and age, if they walk outside without clothing, Maybe it's not true anymore. But it used to be that if a person walked outside without clothing, they were told to go back inside. When I was growing up, we used to go every summer to Anset, Massachusetts. Anset, Massachusetts, is a beautiful beach town. And it's a very sweet place. It's where Saloveychev had his shul many years ago.

54:12 And every restaurant that you go into, because it's a beach town. No shirt, no shoes, no service. I haven't been to Anset in many years, but I can't imagine those signs are still up. Who would they serve? Everybody today in the world is walking around without clothing. But the truth is that a person walks in with clothing because it enables them to come in. So there's a fascinating duality to a beggar. On the one hand, the beggar covers us. On the other hand, the beggar allows us to engage with the outside world. That we can go out clothed like a mensch. Yaakov Avinu knows, as we said before That Yosef HaTzaddik represents the Tikkun of Esav. The Yosef HaTzaddik is going to go out into the outside world. When a person goes out into the outside world, there will always be begida. There will always be treachery.

55:05 There will always be times where we go against Hakadosh Baruch Hu's will. And Yaakov Avinu says to Yosef, "I'm going to give you a coat that even has extra begida." That you're going to be a person. Who's going to be in difficult situations where the opportunity for avera will be present, and there will be times where you're mamish in the middle of it? And if you look, we're not going to get into it now. But if you look in the Gemara and Siftei We all knew growing up that Yosef Petadik didn't do the avera with Asher's Potiphar. But if you look in the Gemara and Siftei, what does the Gemara say? He was mamish in the throes of the avera And he stopped himself at the very last moment from completing the avera. But the avera itself, he was certainly engaged in. But Yosef HaTzaddik is a person who has that begida, but the begida is always torn off of him.

55:54 The begid is always torn off of Yosef HaTzaddik. But Yosef HaTzaddik, there's always a dimension of revelation. The true Yosef HaTzaddik has to come out. So when he's given the ksinus pasim The hashkachu demands that the ksinus pasim is ripped off of him. And what does Rashi say? That the ksinus pasim was dipped in the seirizim. It was dipped in the blood. Daimel Adam Rashi says, "What does Daimel Adam mean?" On a simple level, on a pshat level, it means that Yosef Etzadik would be considered dead because this blood is similar to a human being's blood. But on a deeper level, it means that beged When we're in that state of begido We're only daimel Adam. Atem keruyim Adam. The destiny of the Jewish people is that we are called Adam. We are the human beings of the world, not to say that a goy is not a human being, but that we represent for the world what a human being is meant to be—the ultimate bridge between Hakadosh Baruch Hu and this world, At and Kariyim Adam.

57:00 In this state of begida, we're only Daimelu Adam, the brothers say. Yaakov Avinu says Va'keret. In this state of begida, in this state of coming against the will of Hakadosh Baruch Hu, is exactly where a person will find themselves. Yosef Hatzadik In the house of Beis Shas Potifar, also has his beggar ripped off. As Yosef Hatzadik continues to go lower and lower into Mitzrayim, he goes to higher and higher levels of tikkun. To the point where his Emuna Na Kadosh Baruch Hu in that jail, languishing in that jail for all of those years And an Egyptian jail is like a Russian gulag. It's not an American prison with prison reform and people saying that we need to treat prisoners like they're malachim asheres, and that they should have everything given to them and they need to be protected. Used to be going to jail as a punishment. Today, going to jail is like what do you mean? I have three meals a day. I have a roof over my head. I have rights. I get a college education, and it should be that way. There should be. We should treat prisoners with dignity. But an Egyptian jail is not such a place.

58:07 But as Yosef Attabik becomes stripped of all of the chitzonius, all of the externals. Exactly when Yosef Hatzadik finds himself to the point where now, all the way in the Egyptian jail, when Paro comes to him and says, 'I heard you interpret dreams,' he goes, 'I interpret nothing.' Everything is the Rebbeinu. When you strip away all of the chitzonius, all that's left is the neshamah. This is the deeper reason. That Hashem Baruch Hu could not reveal to Yaakov Avinu that Yosef HaTzaddik was still alive. When a person goes down into such a place The end cannot be known. It needs to be shrouded in mystery. What we want in this world is certainty. Everybody wants certainty. The chaos of this world. Demands from us psychologically, we feel unsafe. When a person passes away, what's the first thing we ask? What happened? What's the difference? If I know what happened to him, it won't happen to me.

59:23 There's a certainty that we crave. I'll be on my plan. It was on a plan. You grow up in a certain town on a five. And then you go to a certain school. And you go to a certain high school. You go to a certain yeshiva in Eretz Yisrael. You spend a certain amount of time. Then you go to a certain college, to a certain program to become an accountant. To raise your kids in a certain town One of five And send your kids to that school and then to that high school, and in between tenth and eleventh grade to that camp. Familiar with this program? You're about to meet Madre Chema. Looking forward to spending the summer with. Why do we want this certainty? Why do we do the same thing over and over again? Because it works. If I only stay on the plan But there's a terrible loss that happens with that.

1:00:31 There's a lack of creativity. A lack of essence. The expansion of what we could be. It's a big hack today in the Jewish world. Why are people in our community not going into chinuch? You heard about this hack? It's arrived here in North Iyalon. Last week. The eagle has landed. Everybody has their thing that they're doing it in their way. I'll tell you the real reason. The real reason is not because of money. If we would pay the rebbeim, then they would become rebbeim. It's not that. There used to be a sense of individuality that was cultivated in our community. We embraced the lack of certainty. We said, 'Enuchanami, we don't know exactly how it's going to work out, but do amazing things' Change people's lives. The end cannot be certain. But we crave that certainty. If I just do this plan, it'll work. I'll make X amount of money. I can retire by this age.

1:01:41 But we lose something so precious. Remember, many years ago, I heard a shmuuz from a rav. He said, "In all my life" I have never seen a dentist's tombstone in the shape of a tooth. And on the tombstone, it never read. I've never seen this once in my life. He filled cavities better than anybody else. It's not to say that a person shouldn't be a dentist. A dentist is an amazing job. You can make a great parnasa being a dentist. But it's a tragedy if a person becomes a dentist, and they could have been mashpi on klal yisrael in an enormous way. Of course, it's a tragedy if a person is meant to be a dentist then they don't do that. I mean that sincerely. Our people—that's their role in life. But today we're losing people in klal yisrael. Who would be mashpi and klayos on amazing ways? It could very well be that there was a mechanech in the last ten years when people stopped going into chinuch. It could very well be that there was a mechanech in those ten years that could have changed the entire game of chinuch.

1:02:45 But we created a system of so much financial pressure and such a need for certainty that perhaps that person became an accountant, became a dentist, a chaval or asman. What could have, what he could have been. The brothers said, "The journey of a Yosef Hatzadik down to Mitzrayim, the journey of self-discovery, of Dir BeTachtayim." That journey, nobody can know the end. Nobody could tell Yaakov Avinu what's happening, because if Yaakov Avinu knew what's happening, he would stop. Yaakov Avinu was perfectly capable of going down to Mitzrayim and taking Yosef right out. But Yosef needs to take this journey. That's what the Hachshachah demands. And that's why Hakadosh Baruch Hu Himself is bound by this excommunication. By the chayim of the brothers And Yitzchak Avinu was always the bechina of the future. Yitzchak Avinu, who always laughs in the future, is the bechina of Olam Habah.

1:03:41 Yitzchak Avinu sees past it all And he says, "Really, I know. I know what's going to happen." Yitzchak, living in the dimension of Olam Habah, looks at and says, 'I know how the story ends.' And of course, Yitzchak wants to tell Yaakov Avinu, 'I want you to know everything is okay' And the certainty that you crave. And that mourning that you can't seem to get over—I want you to know—it's all happening exactly according to plan. But Yitzchak sees that Hakadosh Baruch Hu Himself says the journey must be uncertain. The journey to self-discovery does not have a destination that a person can say this is where I arrive. A journey for truth can have no destination. It has to be that a person gets thrown into a pit. It has to be that there's nechashim and akrovim in the pit. And then a person goes lower into the house of Aschius Potifar, and just when you think that things are good, things get even worse. And just when you think that things are getting good again, things get even worse. And only in the very, very last moment, right before a person is completely about to be snuffed out, does a person have that moment of self-discovery where they discover Ein Oyd Mavado.

1:04:41 Everything is just the Rebbeinu Shlomo And they give over their lives completely to the Rebbeinu Shlomo. There has to be tremendous yiridus Has to be. There's no way around it. And a person could foolishly say, "So what does that mean? I'm supposed to do an avera on purpose? Of course not." But you will anyway. You won't do the avera lishma. You won't say, 'I'm doing this avera in order that I could do tshuva.' You'll do the avera because we're designed to do the avera. But there's two ways of looking at our begida. We could look at our begid and we could say. Chaval, it's covering me up. Or like Yosef HaTzaddik, we could say, I'm taking it off. The beggar is being ripped off of me. Wherever I go, I'm running naked into the streets of Eretz Yisrael. I'm leaving all of my treachery behind.

1:05:38 Many years ago, when I finish with this, a boy came to me in the summer And it was a boy who went to a very fine yeshiva. He came from a very fine family. A very well-known family Rabbanu'shah family And the boy was a good boy. A good boy means he always did the right thing. And I gave a shmuuz and a sheir that this boy was in, and we spoke about the yuridus that we have in being honest and discovering ourselves within our yuridus. The boy came to me afterwards and asked if we could talk. So we took a walk together, and he started crying. He said, 'What I'm about to tell you, nobody knows—not my father, not my mother, not my rabbi, not my friends.' I can't tell you because you don't understand what it means to be me. This is my father, this is my mother, these are my siblings. I have to do the right thing. You don't understand what it's like—the level of pressure that I experience on a daily level—because I'm just like.

1:06:50 I can't tell anyone that I'm messing up. I have to be this perfect thing. But Rebbe, I have to tell you, I'm struggling. He told me the avera that he's struggling with. It's a common avera. And he's struggling mightily with it. When it comes to these things, there's no words, there's no piece of advice that anybody could give. You just have to listen to people in their pain. And allow them their journey of self-discovery. You can give little tips, but at the end of the day. Everybody has to find their way. I asked him if he could be honest with his father. His father's a great man. Kind man, a sensitive man. His face turned white. With my father My father would think of me. I said, I don't know. I can't tell you for sure what your father's reaction is going to be, but I can tell you your father deals with many, many boys.

1:07:48 He's good at this. Because I know. He's always going to look at me differently. I said maybe Or maybe you'll finally have an open and honest relationship with your father. Back and forth. Think about it. Comes to me about two weeks later and he tells me I just did the hardest thing in the world. I took off my begodin. I didn't say it in that way. I told my father everything. He said, "Wow, I must have taken a tremendous amount of courage." He goes, "It did, but I was tired of living a lie." So I took a deep breath and I jumped. And I told my father, "I want you to know You think this, but really this. He said, "How'd your father react? He said, "Rebbe, you're not going to believe it." So my father told me that he knows the struggle well. Not only because so many of his talmidim have struggled with it, but because he himself has struggled with it.

1:08:56 He said, "Rebbe, you don't understand what it's like for me now to know that my father isn't perfect" And that he could love and accept me because I'm not perfect, and together we're in it. I can't tell you how close I feel to my father now. We're all in a process of going down to Eretz Yisrael. Our begadim are being ripped off. We could stay in secrecy. We could pretend to be people that we're not. Or To the right people, to the appropriate people We could share our humanity. We could share our imperfection, and we could be told A piderchah chassidus, that our imperfections are beautiful. That it's dafka in that bar that we discover ourselves, and in that house of Eshkol Potifar, and in that jail That we're in the process of becoming ourselves. Do you remember the lie? Do you remember the lie that was told to you when you were in tenth, eleventh, and twelfth grade? Do you remember the lie of those guys that had come back from their year or two or three in Israel? The lie that now they were perfect. Do you remember that lie?

1:10:06 They didn't tell it to you with their mouths. They didn't say that lie. Do you remember you were in high school? That guy came and he visited and he became a chaburah guy, and all of a sudden he's giving advice. You know this guy I'm talking about? Everyone knows this guy. We all met this guy. I also had this guy. We look at them and we say, "If only one day I could be like that." I'll never do an avera again. You remember thinking that? And now you arrived here in Eretz Yisrael and you know it's a lie. They're also struggling just like you and they didn't figure it out and they're not perfect. And nobody is. The Rebbeinu Shalom doesn't want us to be perfect. The Rebbeinu Shalom wants us to be whole, and completion only comes from a place of brokenness. It's the cracks that allow in the light. I think by now it's pretty well known that there's a Japanese art form where they take a beautiful vase and break it.

1:10:59 And then they rebuild it with gold. All the cracks, they put gold in those cracks to rebuild it. And the vases are beautiful. Because it highlights, it accentuates the imperfections. But it takes the courage of a Yosef Hatzadik, and we have that in our DNA. Ma'aseh Avosim Lebanim means in your DNA there's a Yosef Hatzadik. In your DNA there's a Vino. That saying 'Go out' and 'Go out' means inuchnami. It's not going to be pasht. There are going to be times that you mess up. You won't always be able to stay in the confines of the beis medrash here in Shaldim. But it will be those moments when you go out and fall that you'll discover yourself. And the difference between those who build a diyer b'tachtanim and those who don't is the courage to say, "Hinei bini" This is me. Here, here I am, in all of my glory.

1:11:57 I want to bless everybody in this room. That as we are winding down our Yud Tiskes Lake celebrations That we should have the courage to take this time in yeshiva to become comfortable with ourselves To invite the Rebbe Nissim even into the parts of ourselves that we're not proud of To stop being ashamed The haynu, to stop believing that we are unworthy of love and connection because of our averus, and to start feeling what the Rambam says, which is a healthy sense of regret. It is unbecoming of a godly soul to behave in this way. And now there's a tremendous opportunity to build diru b'tachtina. B'ez Hashem, if we can build ourselves up at this time As we leave the confines of the bais medrash We enter out into the world, and we're building a diru b'tachtina. It will be in the suchos of these years that we will be zaycher to greet Mashiach Zakenu techav miad manish.

1:13:01 I just want to make one note, and then we will end with the niggun. Is that afterwards, anyone would like? Rabbi Berg has a series of books here. It's written on the Parsha, Manish, amazing. We also have them in the library, and I don't know, maybe he'll leave some also here for afterwards if people want to buy. Sure, you can pay in Venmo or whatever it is. I want to thank Rabbi Berg for coming out. I want to thank Josh for coming out. I want to thank you guys. I know it's very late. If I could just request that we put this room back to the way we got it. It'll take us five minutes if we do it together. It'll take me an hour if I do it by myself. I want to get to Shabbos on time tomorrow. That's just again. Thanks. I'm so happy I got to be here with everyone. Every year coming is awesome.

1:14:01 And just again, look around. Realize you're with good people. You're a good person. You're around good people. We're growing together. We're singing together. We're having good feelings and good experiences. There's nothing better than that. As long as you know that, as long as you realize that, you're in good hands. Ra. Ya. Ya. Ya. Ya. Hare Rama.

1:16:13 Ra.

1:17:41 Ayya Ram, Ram. I ride, I. Ra, ra, ra ya, ra.

1:19:20 I am I. La.

1:21:32 Yeah, Yeah. Oh La. Na. La, I.