Yud Tes Kislev Fabrengen / Vayeshev - Yosef HaTzaddik: Loyal Shepherd of a Wandering Flock

2:46 What Roshner Zalman meant was that he knew a tremendous amount of Torah. But to connect with the Ecosystems and the Data, it's not such a simple thing. So Shneur Zalman traveled to Mezritch to learn Chassidus from the Maggid. And because the Alter Rebbe was a tremendous tzaddik There were khitrugim against him. There were people that opposed him And those people moister him to the Tsarist government And the Tsarist government. Put the Alter Rebbe in a jail In an island off of Petersburg. The Alter Rebbe, when he was in jail He understood that the reason he was in jail was not because of anything he did, but the Alter Rebbe understood that there was opposition to him. That there was going to be a shaila. As to whether or not he would be allowed to share the light of chassidus with the entire world One of the ways that the Alter Rebbe knew this was because while he was in jail The interrogators who were interrogating him The entire time that he was there, they kept asking him questions about the chassidim. They kept asking him to explain his teaching and that teaching.

4:08 Ostensibly to determine whether or not. It was treason. It was designed to overthrow the government, which, of course, it wasn't. The Alter Rebbe understood that in Shamayim there was a big decision going on Would the light of Chasidus be allowed into the world? And in a miraculous fashion The Alter Rebbe was released from jail. Nobody understood that the Alter Rebbe would come out alive. And after that, the Alter Rebbe wrote a sefer called Tanya. Which is a sefer that today has been shared throughout the entire world. The Alter Rebbe wrote one chapter for every single day that he was in jail. The sefer Tanya became the encyclopedia for Chasidus. It became the first sefer that said this is what Chasidus is all about. And from that From that movement of Tanya, Baruch Hashem There's been a tremendous proliferation. Of Chasidus in all corners of the entire world.

5:13 Even as recently as a couple of weeks ago As holy Israeli tzaddikim Those chayalim that entered into Gaza to protect our ability to learn Tanya in this holy land. So there were certain Chasidim that brought with them a printing press And they started printing once again. Even though it's not the first Tanya that's been printed in Gaza. But they started printing Atanya again in Gaza. That wherever we go We bring the light of Chasidus into this world. And one may ask, what is the light of Chasidus? So I want to share with you a Torah. It's a small Torah. It's a very deep Torah. It's a life-changing Torah. In my opinion, it's at the core of everything that we're trying to teach you here in yeshiva. And if you can For everyone in the room to try Just to open your hearts for a couple of minutes, as worth. I bring in together when Jews sit together.

6:17 So there's There's a special shkina that comes into an area where any Jew is sitting and learning Torah. Let alone where you have ten Jews. The altar Rebbe writes in Tanya. Any time you have ten Jews together, the shkina shere hasham. And Baruch Hashem, we have a yeshiva that's sitting here Ten to eleven at night. To bring people together, to learn Torah together, to sing together—what could be more beautiful than this? Especially in the times that we're living In the middle of a war. Avichai was here just a couple of minutes ago. I know many of you saw him. That we have a chayal who comes back to yeshiva, and the entire time that he's back in yeshiva, he's telling me, Rabbi, how badly I want to be back with the boys in yeshiva, but I have to be there. I have to be there to protect what we're doing here in yeshiva.

7:03 So b'frat at this time. To take a couple of moments to share the light of Chassidus, it should be a slus for all of Klal Yisroel. It should be a slus for those Chayalim that are walking into those areas of the world that are most dark. And blessed Hashem, in just a short couple of days, we'll be lighting menorah in the darkest places to illuminate even the darkest places. So I'd like to share with you this short but very beautiful דבר תורה. There's a mishnah in Megillah. The mishnah in Megillah says, "Ain bein shiloi liushalayim." There's no difference between Shilo, where the Mishkan was, and Yerushalayim, where the Beis Hamikdash was. Ella, except for one small matter, she be Shilo, echlem kachem kalim ma'iser sheni b'chol aroya. A person did not need to be in the Mishkan. A person did not need to be in Shilo in order to kachem kalim or ma'iser sheni.

7:59 Of course, we're speaking about a private carbon shlomim, a carbon toida, a carbon pesach. A person in the times of the Mishkan, if they saw Shiloh If they were distant from Shiloh but they could see Shiloh So they were able to eat kachim kalim and ma'aser sheni. Ubi yushalayim l'etnim enachaim. Yushalayim ir akaidesh in the times of the Beis Hamikdash A person could only eat kachim kalim, and a person could only eat ma'aser sheni within the choim of Yushalayim. The obvious question is, what's the difference? Why is it that the Mishkan you only need to be inside of Shiloh The Neushalayim you mamish need to be within the Chaimis? What's the difference? So I want to share with you a story of the Ruzhin Rebbe. The Ruzhin Rebbe was a great tzaddik, a descendant of David Malkhesh and Meshicha. Listen to what the Ruzhin Rebbe says.

8:56 Eilat told us Yaakov Yosef. These are the generations of Yaakov Yosef Ben Shiva Esri Shana. Yosef was seventeen years old. Hayaroya es Achav Batzoin And he was a shepherd. And he went with his brothers to tend to the flocks. Vunar He was a child, he was a lad. As bnei Bilov, as bnei Zilpa And he was with the sons of Bilah. He was with the sons of Zilpa, his father's wives. The other Yosef is the boss of Ra'el Avian. And Yosef came with a bad report to their father, Yaakov. And he told him, Rashi explains about evil things that the brothers were doing. Exactly what they were doing, it's not clear. Maybe they were eating Eber Menachai. Maybe they were referring in a derogatory way to the Bnei Hillel and the Bnei Zilpa. But whatever it is, they were doing something not so good. And Yosef Hatzadik came running to his father to tell him dibasim roth to tell him all the bad things that were happening.

10:10 Yisrael loved Yosef Mikol Bonov And the very next pasuk tells us that Yisrael loved Yosef from all of his children kiben zekunim hulo because he was the child of his old age. Va'asulak xainus pasuk And he made for him xainus pasim. We all know the coat of many colors that Yosef Hatzadik wore. That ended up being the downfall of Yosef HaTzaddik, which his brothers took from him, and that ultimately they showed to their father as proof that Yosef HaTzaddik was dead, when in fact he was sold down to Mitzrayim. It's a very strange story. It's a story that makes no sense. Yosef HaTzaddik goes to Yaakov Avinu and he tells him dibasam ra. He tells him all the bad things that the Shvatim were doing. And the very next words that we read in the pasuk are that Yaakov loved Yosef more than any other child.

11:04 The last thing that a parent wants The last thing that a parent wants is to hear negative things about any of their children. And a father, you guys are going to learn that the last thing that a father wants is for one child to snitch on another. The last thing that a father wants is for one child to go against the rest of the children. There's nothing that brings a father more nachas. Than when children sit together This is what every parent wants. So how could it possibly be that Yosef the tzaddik, the great Yosef the tzaddik He sees that his brothers are doing something not so good and runs to his father. That by itself is not understandable. But the fact that Yaakov Avinu says to him, as soon as he comes and he tells him all the bad things, he says, 'I mamish love you. I love you more than any other child.'

11:55 You're so special. Here's a ksinas pasim. Here's a special coat. This is not the way a child behaves. It's not the way a tzaddik behaves, and it's certainly not the way a father behaves. So listen to the Torah of the Ruzhin Rebbe. It's a life-changing Torah, Rabbi Yisachar. I hope I have deep faith that this is a life-changing Torah. Listen to the words of the Ruzhin Rebbe. The Shlach Kadosh says "Debasamra" means that there was some truth. To what Yosef HaTzaddik was saying Because if it was totally not true, the Shlach Kodesh says it would have said Moitzidiba, meaning on some level, whatever it is, and we're not going to get into what the Shlach says is a deep Kabbalah that the Shvatim knew from Avram Avinu, they had a mesora from Avram Avinu from Sefer Yitzira that they knew how to make animal, that they knew how to conjure up animal using Kabbalah.

12:54 And they were taking avar menachay. It doesn't mean they were taking avar menachay from a real animal. The shvatim never would have done that. And Yosef HaTzaddik didn't know. We're not going to get into all the Kabbalah. It's irrelevant for this bar Torah. Dibasam ra means there was some truth. There was some truth that Yosef HaTzaddik saw that his brothers were doing something local. But seventeen Yosef HaTzaddik is described here as a seventeen-year-old. Seventeen, the Roshner says, is the gematria of Toif. As the pasuk in Mishrei says, "Imru tzadik ki toiv" Praise the tzadik because he is good. So we see here the fact that Yosef haTzadik was seventeen years old is a reference to the fact that Yosef haTzadik, in this moment Was a tzadik. In this moment, as he sees his brothers doing the wrong thing, he's in a tremendous state of tzidkus. He's seventeen. He's toiv. All he can do is toiv. There's no bad that comes out of a tzadik.

13:48 This is the madrega that Yosef haTzadik is on. It's a very strange language. If you listen to the words of the pasuk, they don't translate well. Listen to the words of the pasuk. Hayaroyah es Achav batzoyim. It should have said that he was aroyah with his brothers over the flock. What does it mean? Hayaroyah es Achav batzoyim. The Rosh Hashanah Rebbe says in that moment, Yosef the tzaddik was acting like a shepherd over his brothers, like one tends to their flock, like one tends to the sheep. The role of the tzaddik is to look at every single Jew and to say, "I am your raya mehemna" I am your faithful shepherd. I look over you, I take care of you. There is not one sheep, if one sheep goes off, my raya mehemna runs after that sheep. Yosef the tzaddik sees his brothers behaving in a certain way. He says, in this moment, I am called upon to be the tzaddik. To be the tzaddik means that I must be a shepherd over my brothers. I have to take care of every single one of them.

14:48 Vuh nar. It doesn't mean that the person is a child. The Ruzhin Rebbe says, listen carefully. The Ruzhin Rebbe says Eibishter Rebbeinu Shlomo, Master of the Universe. These people, these are the ones that are acting like children. They're acting in a certain way. I don't know how to say this nicely. They're acting in a certain way, a little bit cruel. They're looking at animal and they're taking Abraham Nachai to not kill animal first. To take its life force while it's still alive, there's a certain bchinah of cruelty there. They're speaking negatively about the other shvatim. There's a certain level of cruelty there. Rabbi Nachshon, they're acting like children. Don't punish them. Don't punish them, Rabbi Nachshon. They're acting like children. They're children. They're kids. We don't punish children. A child doesn't know what they're doing. A child is a very precious thing. A child is testing out the world. A child is unsure of themselves. They're on shaky legs. Rebbe Nachman, don't look at these shvatim, these holy people. Don't look at them and say they're acting cruelly. They're children. Vunar, they're acting like children. And why are they acting that way?

15:59 Because they're bnei bila and bnei zilpa. Because they're surrounded by two things. Number one, they're surrounded by bhalah. They're surrounded by confusion. There's not one guy in this yeshiva. Not one guy in this entire nation. There's not one person in our entire nation that's bad. It doesn't exist. A person who's doing the wrong thing, a person who's lo alenu going against the will of the Eved Shur, the Hunair. That person is a child. And you should know they're only acting that way because they're in a state of confusion. The only reason they're in a state of confusion is because they're in a state of exile. And Rebbe Nachshon, if you would only know what this kid would be doing if he had Gula. What would this child be doing if they were living in a time of redemption? What would it look like if they were from a family where everything was okay?

16:49 What would it look like if they didn't have to deal with all the stress and anxiety and depression that's in the world today? What would that person look like? They would be shining. It would be unbelievable. But they're Binah Bilah Like so many of us. We're not bad. Chas v'shalom to say that one of us is bad. We live in a reality. I'm going to say it straight. We live in a reality today where a person doesn't have vera. And they rip themselves to shreds because they say you don't understand, you don't understand what I did, you don't understand. You have no idea what you did. You think you did an avir. You have no idea what you did. You were bnei bilo. You were in a state of confusion. It came from the exile. This is a gullus mentality. Not one of you was guilty. I'm sitting in a room of innocent people.

17:35 In a room of innocent people that lo alenu think that they're so guilty. The whole depression that's going on in the world today is because people are tearing themselves to shreds. And the job of the tzaddik is to come to this world and say,"You guys are innocent. Stop treating yourselves this way. Stop treating each other this way. We're bnei bilo. We're only doing this because we're in a state of confusion. It's not us. Innocent people. We should have gotten up, and if we would have gotten up like this, we wouldn't be in the situation we're in today. We wouldn't be in Galus anymore. We should have gotten up on Mitzvah Yom Kippur. We should have clapped on the beam, and we should have said innocent. Every one of us is innocent. We came out of Yom Kippur, but did we feel innocent? Because we said, 'Rebbe, I know what you're going to say. I know what Aveiros I'm going to do on Sukkot. I know those places that I'm going to go.' No, you don't know. You think you went to those places, I mean, like, you know, I think it's good. You weren't there.

18:25 You weren't there. You were Bnei Billa. You were in a state of confusion the entire time. Chazal say, "Ein Adam Chayte Ella Mnikneske By Rosh Tuss." A person doesn't do an Aveiros unless a Rosh Tuss comes into his head. This is the teachings of Chassidus. It's not you. It's not you. Like, like the Balshemtu said, if a person faints, we run and we say his name, and you can even whisper his name in his ear, and he wakes up. That's the secret of somebody who faints or somebody who's in a coma. We say their name. If you say to a yid, this is not who you are, then it's not who they are And they know it deep inside of them. And we have this false, ridiculous Christian notion that somehow became Jewish. That if I'll only beat myself up enough, if I'll only suffer from enough shame, if I believe that I'm unworthy of love and connection because of the avera that I did last night.

19:18 And Rebbe, how could I go to davening because I did that avera last night? How could I wake up like a lion if I went to sleep like a pig? Because you're a bnei bila. Because it wasn't you. You were in a state of confusion. You were dealing with whatever you were dealing with, but you're innocent. I'm sitting in a room of innocent people walking around with a 10,000-pound knapsack on their back that says I'm guilty. We're bnei bila, every single one of us, and that's not an exaggeration. And the voice in your head that's saying right now, that's a chesed shetayiv. It's a nice thing to say. It makes us feel better. That's the yitzharo. There is no yitzr toyiv to that thought. That thought itself is a product of the exile. That thought itself is a product of the confusion. I'm in a room of innocent people. Who have convinced themselves that they're guilty, and then there's another b'chino. The Jewish and Rebbe says that you could be b'nei zilpa.

20:10 B'nei Zilpa comes from the Russian of zolpe. Of cheap talk. There are people, lo aleinu baruch Hashem, not in this room Not in this room, not one person in this room. I'm sure of it. But there are people that speak And the words that come out of your mouth. Are you worthless? You're worthless. It's a communication. It's a subtlety. It doesn't come out. The words don't come out. They never come out like this. You're a zero. There was a time. There was a time, many years ago. There was a time where there was a mussar of a rebbe who would say to a child, "You're going to be a zero." In fact, there was a very famous actor whose name was Zero Mustel. His real name was Chaim Shmuel. But his stage name in Hollywood was Zero Mostel, and they asked him, 'Why did you take your name as Zero?' He said, 'Because I had a rebbe in my cheder that always told me, "Do besta garnish, you're going to be a nothing." So he named himself Zero Mostel. Today, Baruch Hashem, the world is rid of that.

21:10 We don't have people saying it in such an obvious way. But it's subtle. It's subtle, Rabbi, and it's in the water. You have to be careful what you drink. You have to be careful because there are people who behave in such a way that they communicate to others that you're worthless. There's a culture. I'm going to say it. I shouldn't say. I'm going to say it. It's time to say it. There's a roast culture that exists in society today And it's cute and it's funny and people laugh. Isn't it funny how we rip each other to shreds with our words? That's the bchinah zilpet. That's zolp. Don't speak that way. Don't say not nice things to each other. Rebbe, we're just joking. It doesn't matter. It doesn't matter. Those words should never come out of a Jew's mouth. To say a not nice thing about another Jew—that's a cheap way of speaking. It makes a person feel worthless. There are certain behaviors, and I want you to know the rebbeim that you have in your life that hold you accountable. You might not like what they're doing, but those rebbeim are communicating to you that you're worth making the investment in. That you're a person of dignity, and if you're not behaving that way, they call you out on it. They say, "Don't be that guy."

22:16 You're better than that." That. A person, again, especially a child, can hear Rebbe say,"Don't do that, " and they can get very upset. Rebbe, what are you saying to me? You don't like me. That's a that's a way a child sees it. If you have someone who cares about you enough to say,"Please don't do that anymore. I don't see you that way. You're much bigger than that. There are people who have been told their entire lives that they're impostors. They have an inner negative belief, a voice that lives inside of them that says, 'Is this really you? You're a faker. You're an impostor. You're a nothing. You're a garnish. You don't need a rebbe outside of yourself telling you you're a zero mustel anymore.' You have a rebbe inside of you that's telling you that, and that critical voice. It could make you do cruel things. If you see a person and they're acting in a cruel way, you should know it's not them. It's not them.

23:03 Is it Maisa? Beautiful Maisa. Maisa with the Baba V Rebbe. The Baba V Rebbe when he came to America, the Baba V Rebbe when he came to America, he said. Said that there was a minion that they made in the city. And there was a certain yid who wasn't from there. He would come to the minion, but he came to the minion only on condition that he would be able to daven for the yamod. And they said, 'Rabbi, he's a fry yid. He's not shomer taryu mitzvos.' The Rebbe said, but he can daven for the yamod, and he would come and he would daven for the yamod. And one time he didn't come, and the rebbe refused to start Friday night davening without him. He sent the kids out and all the chassidim out to find this guy, and they found him in Central Park. He was sitting on Friday night and he was smoking.

23:50 And the rebbe's son came back to him, and he said, Rebbe, we found him. He was smoking on Shabbos. And the rebbe said, It wasn't him. It wasn't him. He said, Rebbe, what do you mean it wasn't him? I saw it with my own eyes. He was sitting and smoking on Shabbos. He said, It wasn't him. Go get him. Go bring him. You didn't see him. Go bring him. And they went to the park, and by the time they got there, he was completely gone. And the rebbe was devastated. Many, many years later A man came to the Baba Rebbe's tish And he walked in, and there was the Baba Rebbe, and he said, 'Rebbe, do you remember me?' He had a long beard and pears. He was an older man by that point. And the rebbe said, "I don't remember you." And he said, 'Rebbe, I was that guy that would come on Friday night, that would only come into the shul if I could be the chazan, if I could daven for the umid. That was me.' And the rebbe turned to his son.

24:37 Who was sitting right next to him at the tish and he said, "See, I told you didn't see him." All you saw was the Nazi. All you saw was the Nazi. You saw the guy who was coming out of the concentration camps, who was coming out of Auschwitz, who was in the DP camps, who came over to America. So you thought you saw him. You didn't see him not once. You didn't see him. You saw a person. If he was behaving in a certain way, it was because he was acting out the pain that he had in his life. You could be in yeshiva. And this is a tragedy of epic proportions. You could have a guy in the yeshiva sitting in the basement, just learning Yom Elilah. He could be in the top shul room. He could be pounding Gemara Rashi, Tazas Rambam Rosh. He could be sitting there with all the lumpers in the world. If he turns to his chaver and he says, 'You see that guy over there battling in the basement medish? All he does is battle, and that little bit of lashon hara comes out of his mouth, and that little bit of looking negatively with that sour eye, with that nasty way of seeing the world from that high perch, from the ivory tower of Baruch Hashem.

25:34 You've come so far in yeshiva and you're studying so much. From your very high position, you have the right to look out and judge. You see that guy, and he's not acting as he should be in the dorms, and he's not acting as he should be in the basement medish. Look at him; he's on this. If those words are coming out of your mouth, know that you're saying more about yourself than you are about that person. Because the person who's closest to the Rebbeinu Shalom is only looking with a fragment. Okay, so if they see a person behaving in a not nice way, if they see a person behaving in a way that's unbecoming of a Yid, unbecoming of a prince, unbecoming of the child of the Rebbeinu Shalom, you should know that's only because they're in a state of Bnei Bila and Bnei Zilpa. They're in a state of confusion, and they have a voice inside of them that says that they're worthless. As a Ma'isa with the Rebbe. That a chassid came to the rebbe. He came from a town called Odessa.

26:21 And the rebbe said, "Knew what's going on in Odessa? Tell me what's with limurat Torah in Odessa, and what's with tefila in Odessa." And the chassid said, 'Rebbe, you don't understand. There's so much Torah being learned in Odessa. It's unbelievable. The shiurim, the dafyomis, every a nyakov, everybody's learning in Odessa.' And the Rebbe said, 'And the tefillahs, the Rebbe, the tefillah is beautiful. The singing, the dancing, the tefillah is mamish beautiful.' And the Rebbe said, 'nachas!' And he heaped brachos and brachos upon this chassid. And the chassid left the Rebbe, and as he's leaving the town, he runs into another chassid that had come from Odessa. And he sees his chaver, and he says, "I just saw. I just come from the Rebbe." He said, "You just saw the Rebbe. What did he ask about?" He asked how things are going in Odessa. He said, "And what'd you tell him?" He said, "I told him the learning is unbelievable and the davening is unbelievable." And so the chassid, the second chassid, comes into the rabbi, and the rabbi says to him, you're from Odessa. How's it going in Odessa? How's the Torah in Odessa? How's the tefillah in Odessa?

27:14 And the chassid says, Rabbi, I'm going to tell you straight. I'm going to give it to you real. The Torah in Odessa, it's not so great. They have dafyomi, but how many people come? How many people are falling asleep? How many people are just there for the coffee? How many people are just there to be able to say that they went to the daven? And there's an ein yachosher, but nobody understands what's going on anyway. And there's davening, but there's talking throughout the entire davening. And we're trying to sit down and have a tish, and guys are running around all over the place, and nobody's being there. And at the end, the rebbe says, "Okay," and no brachos. The rebbe doesn't say a word to him. So the chasid says, "Rebbe, I know that you just gave brachos to a guy who mamish told you sheker. He told you that everything was great in Odessa. I told you emes, and I don't get any brachos." So the rebbe said to him, "I know very well what's happening in Odessa." I wanted to know which Odessa you were living in.

28:03 There's some people that they're in yeshiva and they're in a beautiful yeshiva, full of amazing guys, a diverse group of guys from a diverse group of backgrounds, and they're sitting there going, Baruch Hashem, to be in yeshiva and Yeshalayimir Hakodesh together, to be able to sit together and learn, and this guy's doing this and that guy's doing that, and everybody's beautiful. There are some people that they're in the first Odessa, the holy Odessa, the Shulamit de la Vega, and lo and behold, there are some people that they're so hurt and they're so confused, and they have such an inner critic inside of them that the way that they see the world is through the lens of their own broken ego. And they look at everybody else and they say, "I see that flaw, and I see that flaw, and I see that flaw." You're living in an odessa of your own making. When you speak about such an odessa, you're saying more about yourself than you are about the second people. Those people living in the second Odessa are beautiful. You are the one living in the second Odessa.

28:55 And this is what Yosef HaTzaddik does. He runs to his father Yisrael, as the Zayar Hakadosh says. Yisrael is a reference to Hakadosh Baruch Hu, who's called Tiferes Yisrael. He runs to his father. He runs to Hakadosh Baruch Hu and says, "Tati, our children are beautiful." You see them doing bad things. You should know those children are innocent. They're living in a beautiful Odessa. They're amazing, and they would be doing even better if only you, the Rebbeinu Sholom, would bring Mashiach. They'd be doing amazing if only we would be living in Geula. And that's why the pasuk says Yisrael avis Yosef mikol banov ki ben zekunim hulo Yisrael laKodesh Bar hulo Yosef more than any other child because he's the child that creates the most achtos. He's the child that's running around saying Tati, look how beautiful your children are. And he's ben zekunim. The Gemara says zaken is from a lesson of zeshakana kachma.

29:48 When you hear a dvar Torah like this, I'm sure there's a voice inside of some of you that's saying, okay, it's naive. You're telling me to act like a child. You're telling me not to be damlakavshlus. You're being damlakavshlus. You see that rep? You see that kid? And you think, he's a beautiful kid. If only he wouldn't be in a state of confusion. No. You don't know him. I know him since first grade. I've already touched him up. I know him since we're little. We were in camp together. We were in Masora together. We were in Dora Golding together. We were in MTA together. We were in TABC together. We know each other. We're chaverim. Trust me. I know this guy, Rabbi. Believe me. He's in the lower Odessa. There's no great kunz. There's no wisdom in such an approach. You have to be older. You have to be able to draw the wisdom of ages to treat each other with kindness. It's that passion of youth that brings you to a stage where you say, "No, I see him for real." No, you don't.

30:41 All you see is the Nazi, and you think that's him. All you see is the Nazi. You see a guy in yeshiva. You see a guy in the dorms, Rabbi. You should know he's playing a certain type of music. You don't know the music he's listening to. What are you talking about, Rabbi? I know exactly what music he's listening to. You have no idea the music inside that person's soul. All you heard was what you heard out loud. And it's coming from our own pain and our own confusion, and the fact that inside of us there's a voice that's saying we're cheap and worthless. So we're projecting it onto others. But you know, Ben Zekhunim, an adult, a Rabbi, somebody who's been around the block a couple of times, when he sees people, he sees them beautifully. Davar Melachus Yafei Naim. It doesn't mean that he had blue eyes. It means he knew how to keep it simple. It means that you can't just take out the words that are not necessary. It's about making sure that the message is clear and concise.

31:28 Such a person is zaychet to oxinus pasim. The oxinus pasim was the same coat that R. Baruch Hu gave to Adam Harishon when he left Gan Eden. It's a coat that protects you when you go out into the world. The Alter Rebbe writes in Tanya based on the Medrash that the tachlis habriya, the reason that we're here in this world is to build for Hakadosh Baruch Hu a dira b'tachtainim. That means that you're going to have to go out into tachtain. You know, the tachles are really good. I think they're like the best ones. They're very comfortable and they're very soft. Yeah, I mean, it's just something that you can wear every day. And they're not too expensive. So yeah, I think I'm going to go with that. Okay, so I'll order them now. You see the avister. Wherever you go, and you see a person who's behaving low, kach tov. To be able to don him lekavzrus, to be able to say, I see the goodness inside of such a person. If every single guy in this yeshiva, if every single guy in our nation would look at each other the way that we're looking at each other now.

32:21 It's a crazy thing. Okay, I think it's very good. Like, the way we're hugging each other in the streets, and there's no such thing as Charedi, Charedi, or anything like that. So all it is Jews. Now we're mamish hugging each other, and everybody's doing everything for each other. Why couldn't we do this before? Why did it take a war for us to come to this place? To sit there and go, this community, that community, what communities? Rabbi said, "There's no communities. All there are brothers and sisters." Who's going to step up in Kli Yisrael and be the Yosef HaTzaddik and say, 'Every single one of us is precious and beautiful.' It takes an enemy from the outside to wake us up and to remind us of the beauty of every single Jew. How could it be? How could it be? We need a ksinus pasim, the coat that protects us. The one that we use to protect ourselves. Is the eyes that we see each other with, the way that we speak to each other, not chas v'shalom to tear each other down, only to lift each other up, and not in a fake way Not in a fake way In a real way, to be able to look gently and compassionately and kindly, and to have empathy for every single person.

33:21 And to love, and to authentically love—not in a cheap way that word "love" today is so cheap. Everyone talks about, "I'm gonna love," "You're gonna love, " "You're gonna love." No, to really love, to make space for somebody. This only comes from being able to see inside of another person's soul. This is the Torah of the Balshemtof. The Torah of the Balshemtof is the Torah that every single Jew is the precious child of the Rebbeinu Sholm. Elai kain the Shemash and the Sat to be tohiri. That every single one of us is pure. That we should be zeicher to a voice inside of ourselves. That we should be zeicher to a rebbe who will give us that voice inside of ourselves that will say you're innocent. You're just bnei bila and bnei zilpa. But Rabbi Nisholom, this is on you as much as it's on us. If you would bring the geula, we're sitting here. Rebbe Yosef already said so beautifully. We're sitting here by the yomtov of geula.

34:08 That's what we're holding now. We're holding in this man of Kislev of lighting up the darkest places. If we would light up the darkest places inside of ourselves, Rabbi Sel, we'd be flying. I heard from Rav Meir Shlita many years ago, and I'll finish with this: A guy doesn't wake up for Shachris. It's not because he doesn't think Shachris is valuable. It's because he thinks he's not valuable. If a guy doesn't wake up in the morning, it's not because he doesn't want to wake up. It's because he says, "Does the Rebbeinu Shalom want me that I should wake up?" It's because we have a voice in ourselves. It's a klepa. It's a sitra achra. It's a satan. It's a malacham aves. A guy in yeshiva comes and he says, "Rabbi, I don't know if I'm into Gemara." You're not into Gemara. You're just afraid. It takes hard work, and you say, 'Rabbi, I don't know if I'm capable.' You're capable.

35:01 I'm going to have to pound through it, but I'm worthy of finding the Rabbanim Shalom inside of the Gemara, and I'll push myself and I'll challenge myself. And I'm not doing it to be a professor of Rashi. And I'm not doing it for some academic reason that I'll be able to understand this hakira in the Rambam. I'm doing it because I'm looking for the Abishur because the Abishur's Ratzon is in the every letter of the Torah, and I want to connect to the Abishur. To connect to the Abishur means to connect to each other. If you're having trouble in a Rambam, the best schula would be if you could connect to each other, and the Rebbeinu Sholom will give us after the Shmaya that we could find clarity in the Rambam. If we have the clarity in the dorms, we'll have the clarity in the beis medrash. And we can have clarity on the t'yu'el. You'll have clarity in she'er. But we sit there and we say, 'but that guy's beneath me.' And what am I doing in this chevrah and that chevrah? If you're with Jews, you know, if you're with Jews, you're with your chevrah.

35:52 But la alena, we built walls We built big walls. And there are places with walls. And if you're only going to be inside those walls, like in Yerushalayim, then you can only eat kudshim inside of your walls. But there's a place called Shilo, and Shilo is in the territory of Yisef HaTzaddik. And Yosef HaTzaddik has beautiful eyes. So even if you're not in the walls of Shilo, but you're within the vision of Shilo, if you have Yosef HaTzaddik eyes, you could eat Kachim Kalim, you could eat Ma'aser Sheni. If you're a Yosef HaTzaddik Jew, you could be far away from Shilo, but as long as you could see Shilo, you're shyach to the world of Kachim Kalim. You're shyach to the world of Ma'aser Sheni. We don't want to be Jews that are bound by walls. We want to be Jews that tear down walls. A place where our walls unite us, not our walls divide us. And I'll share with you the most inspirational walls in the entire world.

36:45 Are in Los Angeles In a place called Yula. And on the walls of Yula, there's two great tzaddikim And they right next to each other. There's a giant picture of the Lubavitcher Rebbe and Roshach on the walls of Yula, and they're right next to each other. And I asked rabbi shai ber in yula. I said, "What's the pshat that you have these tzaddikim who we know in their lifetimes it wasn't so obvious that there was shalom between them? Of course, there was, but it wasn't obvious to the hamonam." And I asked Rabbi Shaiber, "why did you put these tzaddikim next to each other?" And he said, "Because in all of the world walls are meant to divide us, but here in Yula we want our walls to unite us." We should have pictures of those tzaddikim that argued l'shem Shamayim. We should put their pictures right next to each other. And we should be in a yeshiva where every single guy appreciates every single other guy. An imam in Be'Emuna Shleima, that in Shamayim Roshach and the Lubavitcher Rebbe are having a chavrusa together.

37:43 R' Salavitchik said after he left the birthday for bringing to the Lubavitcher Rebbe, and some reporter asked him, he said, "I see now that the Balshemtov and the Vilnagon have made peace, since after all, a sign of the Salavitchik dynasty has come to the birthday of the Lubavitcher Rebbe, a sign of the Balshemtov." And Ryszaliewicz said, "No, they already made peace when they were burned in the same crematorium Auschwitz. When will we learn our lesson? Why does it take the guy in burning us in the same oven to remember that we're brothers and that we're sisters, and that the walls that separate us need to be torn down because those are not good walls? Those are not walls that allow the vision of Yosef Hatzadik to penetrate. That's the klipah. He writes in Avinu Shavashamayim. That in this period of the Chanukah, we should be zayich to have the vision of Yosef HaTzaddik. We should be zayich to the vision of being able to see each other for real on a neshama dika level, and to see only goodness in each other. And because Hashem, if we see only goodness in each other, the Rebbeinu Shem will bring that Geula. Will no longer be boneh bila and manezel.