B'Yam Darkecha Avodah L'Maseh (113) Screaming Out From the Depths of the Heart
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Want to thank the Parnassum of the Month Sulan Rob Weinberg and Josh Melissa Weinberg for sponsoring Lili Nishma's.
Speaker A:What we've been learning throughout this mimer is that katnos is not a time of just disappearing and shave al Tahase.
Speaker A:There's a specific type of avoid that we need to engage in during the time of Katniss.
Speaker A:Every single moment of life is a moment of of avaitus hashem.
Speaker A:There's no break, there's no time off.
Speaker A:But we adjust to the different kufas that we're going through.
Speaker A:As we learned in the Loshon of Rabbeinu Tan, that there are yemei ahava, yemei sina.
Speaker A:There are different t'kufas that we all travel through all the time could be from day to day, week, month, hour to hour.
Speaker A:We go through different kufas of gardlas and kafnas and so on.
Speaker A:And one needs to.
Speaker A:One needs to adjust one's avayda to that time that he's going.
Speaker A:Instead of fighting and kicking against the time and disappearing as a result of katmats or getting lost in gaiva as a result of Godless, the person has to be in Oyved Hashem every moment of his life.
Speaker A:So there are different strategies that are very practical, very real how to adjust our avaida during times of Katmas.
Speaker A:Instead of thinking about the Katos, worrying about the Katmas and and being inactive in Aravoda as a result of Katniss, there are strategies.
Speaker A:So Aleph, we've been learning some of them and we're continuing Alif luchtsev lutzeik v'peva pni mishalev the katniss during a time of Katniss and all times of difficulty not to walk away from Hashem to turn to him the true heart.
Speaker A:Le sapalafonuchola shaalibo kalma shaivarov.
Speaker A:This is what we were talking about yesterday.
Speaker A:We're learning in the Rabbi Nachman Chabur that it's a time to work on very, very simple davening in his Boydus and to about an honest way about what one is going through.
Speaker A:Look at tough mem hey means being open and honest and talking to baruch about one's failures.
Speaker A:If you're not happy with this and you don't want to continue this fight and so on, even though it seems to you that the shechina has disappeared from your life and calls, but of course the truth is that hashem is there with you.
Speaker A:The icu is to speak at that time, simple things.
Speaker A:Al na, al na tava me.
Speaker A:Allah, please don't go away from me.
Speaker A:Don't leave me, stay with me.
Speaker A:As we were learning yesterday from Shiva Snefesh that the boor and Rabbi Nachman says are compared to the ima, to the mother.
Speaker A:The same way that the mother never ever leaves her child.
Speaker A:When the child is going through difficulties, the mother is more there than at other times.
Speaker A:So too, Rabbi Nachman says that diburim words, words of tefila, words of Torah, are always with a person and can always.
Speaker A:And can always help the person get out of what he's in.
Speaker A:Just like the mother's there to take care and to help, so too the diburimba are there with us all of the time.
Speaker A:Back inside.
Speaker A:And one should repeat over and over in these deburim.
Speaker A:Again, very simple deburim.
Speaker A:The kudeshamunima aniyadeiti kumai kaida mitisei.
Speaker A:I know that you're here with me the same way that you've always been with me.
Speaker A:It could be that everybody else will go away from the child, from the kid.
Speaker A:The kid is in a terrible place or has done something disgusting.
Speaker A:But the mother never goes away.
Speaker A:Right now I'm feeling darkness and difficulties and so on.
Speaker A:This is a.
Speaker A:And he signed a test, a concealment.
Speaker A:But the truth is that you're with me to complete Ahava yisair bikisufim vishtaika kus alashem tasep sukim tasing the gunim that palpio abani reichaiska lias itcha.
Speaker A:And I'm asking you to be with me.
Speaker A:And I want to be davuk to you and to.
Speaker A:And to reveal yourself to me.
Speaker A:That I should feel your presence and to please, please help me.
Speaker A:Because the main way to acquire, to connect to the shechina.
Speaker A:There's two words and crying out.
Speaker A:And that's how person can get out.
Speaker A:That's the strongest way to get out of katniss amor.
Speaker A:Not thinking, not worrying.
Speaker A:But diburim and sargos in a very simple way.
Speaker A:Chibem is hakot tolui kama adam osek la daba lof neshem.
Speaker A:Everything depends upon a person speaking, speaking to akadish baruch adam nofal, the kazukatnas.
Speaker A:Sometimes a person is in such a katness shikashu writes Piv Lashemishbach that he wants.
Speaker A:But he wants to open his mouth.
Speaker A:He just can't say.
Speaker A:Nothing comes out.
Speaker A:That person feels like moishe rabbeinu, which is not a bad person to be Moishe rabbeinu.
Speaker A:But Moishe Benu said vani Arals Vasaim, I can't speak, I can't talk, I can't open my mouth.
Speaker A:The person feels like that not to be Khalili Masyaish, to give up Eliyedash at that time you could reach a very, very deep place within yourself.
Speaker A:Especially this is all Rabbi Nachman.
Speaker A:Of course, the tzedikim all speak about this.
Speaker A:How at a time when it's.
Speaker A:When you find that you can't even open your mouth, it doesn't mean you can't scream inside your head.
Speaker A:You can't be yelling inside your heart.
Speaker A:Sometimes it's just can't open your mouth even though it seems to you that your heart is cold, that you're frozen.
Speaker A:You're just in a frozen place.
Speaker A:The truth is.
Speaker A:It's not.
Speaker A:The truth is that in your heart there's a lab aseish, there's a FAI Madhulu Yiva has not.
Speaker A:Why is it that the bush is not.
Speaker A:Doesn't catch on fire?
Speaker A:Why is it that you can't feel that?
Speaker A:But the Torah says by Moishe rabbeinu, the Torah says that the lab basaish, the lab basesh means the.
Speaker A:That in the essence, in the core, in the center, deep, deep in that place there is a fire.
Speaker A:Madhu la yvarana swarm point out that the words.
Speaker A:You know, Reshuin was wondering why isn't the bush catching on fire?
Speaker A:Mr.
Speaker A:Shwaram said that why is it that deep inside I believe that I have these feelings.
Speaker A:I believe that there's a fire inside.
Speaker A:How come I'm not catching on fire?
Speaker A:And how comes I don't feel that?
Speaker A:So the Svarams point out that the words madur lo, yevar, hasnevas, mila mila.
Speaker A:A lot of it has to do with the pekamadris.
Speaker A:That is from talk about that Madhu la yiva hasna is that there's a certain coldness that overtakes a person.
Speaker A:We're learning about this.
Speaker A:We'll talk more on finish the mimara that we're learning on Sunday morning from the Islam rabbi Madhu.
Speaker A:It's not why isn't it?
Speaker A:Why aren't I able to feel?
Speaker A:All the swarm are telling me that I have these feelings.
Speaker A:I don't feel them.
Speaker A:So how come I don't feel these feelings that you're telling me that I have?
Speaker A:And a lot of that career is that coldness and that blockage is because of this problem of kedusha madhula yarasna.
Speaker A:Why isn't it catching on fire?
Speaker A:But there could be many reasons, of course.
Speaker A:Not just that, there could be many, many reasons, but that, the swarms say, is one of the most powerful causes for the.
Speaker A:For this coldness.
Speaker A:But the person.
Speaker A:The person, of course, does have to believe and to try to scream, at the least in the heart, even if he can't say the worshimaspro truth is that deep in his heart there is this crying out to Hashem el shabbashvil of galuses in order to be megalodat sarkla.
Speaker A:Read this.
Speaker A:Omek otson belayv.
Speaker A:You have to go deep, deep into the heart.
Speaker A:And the way to.
Speaker A:The way to reach into that part of oneself is two words.
Speaker A:How is that?
Speaker A:Why does that work?
Speaker A:How come there's such an Indian of hermanti ki adabe?
Speaker A:A person whose mamish in the lowest place, dali Dallas means he feels totally impoverished, he can't open his mouth.
Speaker A:He's able to be zoichel to go to that place, that deepest, deepest part of who he is, that is filled with words.
Speaker A:It's filled with feelings.
Speaker A:Once the person's.
Speaker A:If the person begins to cry out and scream inside of himself silently, then over, over a little bit of time, the words begin to creep out of his lips as well.
Speaker A:And then he discovers something.
Speaker A:He discovers those.
Speaker A:Those treatments that he didn't even know that were there.
Speaker A:Like Rav Cook writes, and we've spoken of many times over the years in his introduction to the Shird and Shad, that the neshamas, tamid mispalelas, the neshama Jew is perpetually davening.
Speaker A:Our neshamas are constantly in a state of daven.
Speaker A:And all of the kavanas are too.
Speaker A:Remove those obstacles so that the person will be able to hear the kavanas halev to be able to feel the kavanas of his own heart.
Speaker A:The heart of a Jew is always davening.
Speaker A:Always.
Speaker A:Let's look at the notes.
Speaker A:Tough membrav and on.
Speaker A:Because when there's darkness and there's a hasta pardon, this concealment between you're going through says that's one of the terrorists that a person needs to live with.
Speaker A:That if the person is able, during this time of hastar, to cry out, where Hashem?
Speaker A:Where are you, my father?
Speaker A:I want you and I'm looking for you.
Speaker A:That will cause many, many of kalem to be strengthened, to appear by crying out ayem'kam kirado you're making every time you say where are you?
Speaker A:I need you.
Speaker A:I don't know what to do.
Speaker A:Every single Debra is creating a klee.
Speaker A:It's creating a container for that chef of Hashem's light to appear.
Speaker A:Every single word is a clay is for the for the chef of Hashem.
Speaker A:For the or of Hashem to appear during a time of difficulty and hast upon.
Speaker A:If a person does not speak either with actual words or inside does not speak, he's lakhasha to connect Hashem as a yagish Boyded ba'ulam then he will feel completely alone in the world.
Speaker A:And even your friends will not be able to help you.
Speaker A:Of course, many times our friends do help us.
Speaker A:And Hashem is a good friend to try to machazek and to try to desires.
Speaker A:A person is frozen.
Speaker A:He doesn't feel that emunah Mishrahik Mashem is Baruch Shulem and he's distancing himself.
Speaker A:He's running away from Hashem.
Speaker A:Even your friend tells you a couple of things.
Speaker A:You're not going to be able to hear is lorus lakhana lasham and you're just going to try to run away.
Speaker A:Wherever you go, you're not going to find peace.
Speaker A:You feel like.
Speaker A:Like a person that has seras that you're by yourself and you're chutzl machina outside the machina.
Speaker A:Therefore person has to be love.
Speaker A:And Sha'ah allows Bachem to know that at the end no one can help you.
Speaker A:Only Akash Baruch hu can help you.
Speaker A:There's so many people that they're looking for Chizuk and this friend or in this sefer.
Speaker A:And that's all wonderful to look for Chizuk to go to a revah to go to a Rebbe to get chizzek from outside of oneself.
Speaker A:But the Ichika Chisuk a person to be mechazid.
Speaker A:The question is to go to Khadish Baruch Huzek.
Speaker A:Now there's a new mahalach that I get every week.
Speaker A:There are a few messages that I get from somebody who I don't know yesterday was from Australian to please call her son who could use Chizik.
Speaker A:And she sent me the number.
Speaker A:I don't know what he needs Chizik about.
Speaker A:I don't know who she is.
Speaker A:I don't know who the son is.
Speaker A:Talk to your son.
Speaker A:You should talk to your son and try to encourage him to daven.
Speaker A:Doesn't have to be some Kind of art from some rabbi, some major breakthrough.
Speaker A:This is so part of what.
Speaker A:How things are going these days with, you know, the messages and everything.
Speaker A:Please call to give my son some chizzen.
Speaker A:I'm not making fun of.
Speaker A:Mother cares about her son and she wants the son to have chizzy.
Speaker A:But the ichikhi chizik that a person is going to get is first of all a mother.
Speaker A:And besides that, to try to.
Speaker A:The best encouragement which the ichirish has, you can give to any Jew, no matter what he's going through, is that he should talk about it.
Speaker A:To talk takash, baruch hu.
Speaker A:If he doesn't know how to do that, then you could help him and talk to him about his bodedushom, some things about his bodedush.
Speaker A:Give them some things to work on, to listen to.
Speaker A:There are different books.
Speaker A:There are different things, English or Hebrew, whatever, to help that person to begin to work on tefila.
Speaker A:Because at the end of the day, you give another person.
Speaker A:These days, things don't travel that far, they don't last that long.
Speaker A:And people slip very easily back into whatever it is.
Speaker A:But if a person's.
Speaker A:If you help a person with this bhaidness, you help a person to daven, and you try to talk to the person or work with a person, or you have a friend that's going through something that doesn't know what this is about, then take him and go with him someplace quiet and say, you know what?
Speaker A:I'm gonna both do his boat that's talking about how to do that and so on and go somewhere where it's nice and quiet.
Speaker A:That's the biggest chisak you can give somebody is to help person come back to me.
Speaker A:That's.
Speaker A:There's nothing that's.
Speaker A:That's stronger than that.
Speaker A:It's not to hear.
Speaker A:To hear this var.
Speaker A:To hear a sh.
Speaker A:All that's good, this safer, that's.
Speaker A:It's all nice things.
Speaker A:But the ikir is that the person himself should begin to daven.
Speaker A:Whatever the matzah that a person is in.
Speaker A:If you think about this and you turn to hashem, you begin to talk.
Speaker A:For some people, it could help to say.
Speaker A:But the ikah here is not even saying tehilun.
Speaker A:It's to talk like Dovid Hamelech spoke Dovid Malach didn't say Telum.
Speaker A:I mean, he's the author of Telm.
Speaker A:He didn't say Telm.
Speaker A:You know, he didn't have a book on his shelf that he took down to say somebody Else's words, Tilum Adavan Amalf's words.
Speaker A:So there's like the Chazal tells us, there's Mizrah le Dovin, there's le David Mizmer.
Speaker A:So sometimes Mizra le davin is when David Malach was on fire and he was.
Speaker A:I'm sorry, the le daven Mizra is when David Malach was David Amelach and the singing and so on, and.
Speaker A:And his mizzmal Adavid.
Speaker A:And sometimes Adam Malach was not like that.
Speaker A:He would begin to talk.
Speaker A:He would begin to talk until finally he became David again.
Speaker A:Sometimes he was David right away he was singing.
Speaker A:Sometimes only through the mizmorim he would begin to talk and through the talking he would become David Amalek again.
Speaker A:But David Malach didn't, didn't Dabnal didn't, Didn't have a linear telum or he didn't have all different versions of telum.
Speaker A:Those were his words.
Speaker A:And he was teaching us a way to daven.
Speaker A:Of course, this tilam is unbelievably powerful, but Dormav wants us, each one of us, to have our own tilam and to make our own tilam.
Speaker A:So it might not be as eloquent, as beautiful, as profound and so on.
Speaker A:Doesn't make a difference.
Speaker A:The person's own words, his own tefilas are the most powerful way of communicating to khajboku and of being able to make kalem instead of somebody else's kaleb, have your own kalem, right?
Speaker A:Instead of together with telum to have the kalem of one's own words and vrakazu, we have rafua.
Speaker A:And that's really the only refua.
Speaker A:That's the refu.
Speaker A:That's the cure.
Speaker A:Shi'a gyeshes habedidus.
Speaker A:To feel, to experience this loneliness, what it is without the kajibaogo, the.
Speaker A:To understand that there's no eitzer.
Speaker A:There's no eitzer.
Speaker A:See, it's, it's.
Speaker A:It's.
Speaker A:Nowadays it's so much harder to.
Speaker A:To be able to feel the depth of that bedidus.
Speaker A:It used to be that if you couldn't when you were alone, you were mamish alone.
Speaker A:But a person nowadays doesn't let himself be alone.
Speaker A:See, if he's feeling lonely, he takes out this.
Speaker A:He takes out his phone.
Speaker A:He starts to look at all different things.
Speaker A:And all of a sudden he has a thousand people talking, saying things, and he's watching, you know, it's not like it used to be when a person tamis was alone.
Speaker A:I was able to gain something very, very important from that feeling of loneliness, being able to turn to Kadishpur.
Speaker A:But there are people who they never, ever allow themselves to be alone or to feel alone.
Speaker A:And even though loneliness is something that hurts, but it's the strongest and greatest opportunity for a person to die if a person doesn't ever allow himself to be alone, to be lonely.
Speaker A:So then he's cut off from one of the greatest makuras of Twila in his life.
Speaker A:Tough memches va FA p the east of Azarakrodeshavali ovid mi talking about.
Speaker A:Now he's talking about this davening without speaking.
Speaker A:Everybody knows there's a famous Torah from a Mandela Vorka, N.J.
Speaker A:a few weeks ago I spoke to the heaver there about this var from Amendla Horka where it says there by Jabi Mendel of Orca said that that it says by Bas Paro she saw Binar ivri boycha tachima love.
Speaker A:She saw a Jewish baby crying.
Speaker A:A little maisha was in the basket and a little bit taiva.
Speaker A:She saw kinar ivri boycha of a tachimul love.
Speaker A:And she saw there was a kinah.
Speaker A:There was a baby that was crying with Taql.
Speaker A:She said, miyada yvimit is a Jewish baby, maybe Jewish baby.
Speaker A:It's a Jewish baby.
Speaker A:So Rabban Lavorica said that it shouldn't say that she saw a baby crying.
Speaker A:She said that she heard a baby crying.
Speaker A:The first thing you hear is a baby crying.
Speaker A:You don't see the baby crying.
Speaker A:You hear the baby crying, then you get closer to the baby.
Speaker A:So the wife said that she saw.
Speaker A:So that's why it says that it was a yelled meow.
Speaker A:And she said, oh, yelled the ear of him.
Speaker A:It's a Jewish baby.
Speaker A:So Ramandel worked his head when he's a Jewish baby.
Speaker A:Because Ramandel said that Jews know how to cry without making a sound.
Speaker A:Jews cry without anybody else hearing.
Speaker A:It's the terror of a Jew to cry without making a sound.
Speaker A:That's why he says, she saw that he was crying.
Speaker A:She didn't hear that he was crying because he was silent.
Speaker A:She didn't hear him crying.
Speaker A:She understood, oh, this is a Jewish.
Speaker A:This is a Jewish child.
Speaker A:Jews know how to do that.
Speaker A:And I had to cry in silence.
Speaker A:So that was very much how Ahmed Lavork himself was like.
Speaker A:I didn't talk.
Speaker A:But even though it says.
Speaker A:Even though it says that you don't daven in your head you're supposed to daven with your mouth.
Speaker A:You don't daven inside your head.
Speaker A:That's not how davening works.
Speaker A:Inside the brain, there are many reasons why we're supposed to say the words.
Speaker A:We're supposed to talk.
Speaker A:Nevertheless, there are times that a person has no choice.
Speaker A:God forbid a person can't talk either because of some medical linear.
Speaker A:He's not able to talk.
Speaker A:He's only able to daven inside of his head.
Speaker A:But Rabbi Nachman didn't see it as being a big.
Speaker A:You know, the ikad feel of course is mediber is speaking and my semis is kept shoot deep words a maisa mitzvah.
Speaker A:And davening is a mitzvah.
Speaker A:It's supposed to side note hakima sevisay is a maisa.
Speaker A:In other words, moving the lips is a maisie.
Speaker A:And like and mitzvahs require physical act.
Speaker A:The physical act of davening is moving the lips, is saying the words kamakum.
Speaker A:Nevertheless, next page.
Speaker A:Nevertheless say that the person is able to go deep, deep into oneself and to die daven from that place that's called debu, that is considered to be deeper.
Speaker A:That's called daven.
Speaker A:So if you just stop a little of a St.
Speaker A:Makshava is not davening, but mahshava of pneumi is of pneumi is deep inside.
Speaker A:That's also davening.
Speaker A:Not only is it also davening, it's a very, very special and beautiful davening.
Speaker A:Well, people in Monish usually told the opposite.
Speaker A:How is it people usually we're all told the opposite.
Speaker A:You have to move your lips.
Speaker A:You have to this.
Speaker A:Everything is better that way.
Speaker A:Now you've been told you don't have to.
Speaker A:Are you happy?
Speaker A:That's a little confusing because in a way in your head is normal not to be confused.
Speaker A:People teach you.
Speaker A:But the tzedikim is saying, of course one should have.
Speaker A:But if.
Speaker A:But there are times that you can.
Speaker A:The alternative is not to be dead.
Speaker A:The alternative is to go into that deeper place and that the tzedikim we trust that tzedikim we believe the tzedikim have taught us that such a tfila that comes deep within one's feelings, one's mashabis.
Speaker A:That's cool.
Speaker A:That's called daven.
Speaker A:It is.
Speaker A:This is called Avenue.
Speaker A:Imran said they can broad a proof of this from.
Speaker A:From a very, very simple and obvious place that by Yom Kippur in the Da Viom Kippur.
Speaker A:One of the things that one of the things that the crime, you know, the kangar went inside.
Speaker A:It was a tila qsar.
Speaker A:It was very little da.
Speaker A:Very little da.
Speaker A:He went inside tefila qsar, which we say in Musa from Kippur.
Speaker A:He said a very short daven.
Speaker A:There should be rain and tabilisha be bitten and so on.
Speaker A:That women should miscarry.
Speaker A:Short davening.
Speaker A:One of the things he said is that Hashem should not listen to the tefilas of the oyvedrachem.
Speaker A:I was congola daven.
Speaker A:Don't listen to the davening of the.
Speaker A:Who are these?
Speaker A:The ones that are leaving.
Speaker A:Oyvedrachem means the people who are travelers.
Speaker A:Because travelers don't want rain.
Speaker A:Why don't they want rain?
Speaker A:They didn't have concrete roads and cars.
Speaker A:And when it was mud, it made it impossible to.
Speaker A:And they couldn't make a pronounce it.
Speaker A:People would get stuck in the rain.
Speaker A:So the don't listen to the tefillers.
Speaker A:The davening of the ov.
Speaker A:Drachen of the travelers same.
Speaker A:Raymond says a Jew would daven such a thing that it shouldn't rain because he's having a hard time with his carriage.
Speaker A:So therefore.
Speaker A:All right, so starve mean the people shouldn't have their farms, Nothing should grow.
Speaker A:Because why?
Speaker A:Because I'm having a hard time.
Speaker A:So.
Speaker A:So wouldn't say it.
Speaker A:They would think it says not Jehud daven.
Speaker A:There shouldn't be rain.
Speaker A:Maybe in America.
Speaker A:She remains annoying.
Speaker A:It's America.
Speaker A:Whatever.
Speaker A:Even that's not particularly nice to daven for.
Speaker A:But the Jews should say there shouldn't be rain.
Speaker A:That's a thing.
Speaker A:So the terrorist says nobody would say those words.
Speaker A:But in his head he's davening.
Speaker A:I hope it doesn't.
Speaker A:Hope this doesn't.
Speaker A:Doesn't mean it's getting cloudy and we have a hard time.
Speaker A:So don't listen to those tfilas.
Speaker A:The person never said those words.
Speaker A:Tfilas.
Speaker A:If I be Drachem.
Speaker A:The person who's thinking those words, he's feeling those words.
Speaker A:So they're very strong.
Speaker A:Because this guy's very nervous about his parnassa.
Speaker A:So he's saying, don't, please rush on.
Speaker A:I know that the guys.
Speaker A:This guy's davening hard inside of his head and his heart, he's davening.
Speaker A:It shouldn't rain.
Speaker A:Don't listen to that.
Speaker A:Please don't listen.
Speaker A:It's like these competing feelings.
Speaker A:Don't listen to the guy's feelings.
Speaker A:So they see that there's such a thing that means they're screaming inside the.
Speaker A:It's very good.
Speaker A:Listen to our screaming.
Speaker A:You're there.
Speaker A:The one who knows this.
Speaker A:The deepest and most hidden secrets.
Speaker A:That means that because even if you're davening, I know that this davening is not going so great like my davening.
Speaker A:But you are you there, Tallumas.
Speaker A:You know that inside of me, the snare, the bush is on fire.
Speaker A:I just.
Speaker A:I can't come to it.
Speaker A:I can't come to it.
Speaker A:And you thought yourself tucking his butt up.
Speaker A:And to believe that the nishamas taught me the mispales.
Speaker A:Nisham is taught besides davening yaber with dibura emunah.
Speaker A:You should say words of emunah even if you're not feeling them.
Speaker A:I am.
Speaker A:I am announcing my emunah with my mouth.
Speaker A:My mouth is not.
Speaker A:I don't feel it in particular, but I'm talking about it.
Speaker A:Idea of hermantiki adaba.
Speaker A:And through the diburim, a person can come.
Speaker A:Can be mechazik, the munu can come out again.
Speaker A:Deborah has this very, very powerful topic, as I explained yesterday, because the nature of human beings, that he's a madaba, it's the deepest nakut of a person is the kachadibra.
Speaker A:That's a person's a medaber.
Speaker A:He's a madabra.
Speaker A:And that when a person has gone through a difficult time, that's when he's able to find the worm that he normally would not be able to find.
Speaker A:That's why the Balatanius speaks about this.
Speaker A:How really the ichidavening that Kleisol has is after the.
Speaker A:During the time that we had the beis hamikdish, our vaida was primarily revolving around kabamis, around the beis Hamikdash.
Speaker A:That's how the avodah was.
Speaker A:We didn't have sidurim in the time of the beis Hamikdash.
Speaker A:There was no sidurim.
Speaker A:There was no machse.
Speaker A:The ikar voda was that.
Speaker A:There was a bay hamikdish.
Speaker A:We had our shlochim.
Speaker A:They were taken care of.
Speaker A:We ourselves would go up there.
Speaker A:When did davening really, really, really catch on Davkir?
Speaker A:When we were in.
Speaker A:When the beis hamit was destroyed and we were in a place of terrible desolation and emptiness.
Speaker A:That's why the word midbar desert is the same letters as the word midaber midbar.
Speaker A:Because in a midbar, a person becomes a midaber.
Speaker A:When you're in the desert, when you're in Others when you don't have the kabbanas to hold on to, the resamiktirs, the kayangadla, the leviim and all the stuff.
Speaker A:When you don't have all those things to hold on to.
Speaker A:So then you give a cracks and say no, just me and you.
Speaker A:I guess I have nobody working for me right now in Yerushalayim.
Speaker A:It's just me.
Speaker A:I'm in amidbar and davki and amidbur you become a midaber.
Speaker A:Our daveni comes post chum bes hamikish, not during kurb mez.
Speaker A:And there's all the seder kashbohu wanted.
Speaker A:It's not a mistake.
Speaker A:How it happened, why it happened.
Speaker A:It's not tisha of talk.
Speaker A:The mitzi says there's no beise hamikdish, but the inion of davening Davkin in a time of golas hashim.
Speaker A:And when a person feels that he's in the midrib, he starts.
Speaker A:He begins to.
Speaker A:He begins to speak.
Speaker A:He begins to speak.
Speaker A:Yesterday was here in America and I.
Speaker A:And I was narrow and I was coming back and he was already.
Speaker A:He was in Brooklyn.
Speaker A:So he had one of the cheva call me to say that he's going to be in the orel.
Speaker A:Can we meet in the orel?
Speaker A:I ran over to the OR yesterday and to see Rav Busa and to daven together.
Speaker A:We daven together.
Speaker A:He gave me the telum from the babasale to daven front.
Speaker A:I was able to daven from the babasali.
Speaker A:It's all the things written in there.
Speaker A:And he left in the little satellite, little notes inside and all things to hold in hand.
Speaker A:The tilm from the baba's islem was really bound together.
Speaker A:A few times it fell apart, the babasal still.
Speaker A:Who knows how many.
Speaker A:How many babies were born, how many people were saved and how many.
Speaker A:All kinds of things that happened from that.
Speaker A:From those feelings.
Speaker A:And the arts is coming up, right?
Speaker A:The earth's coming up.
Speaker A:I think.
Speaker A:Not too sure.
Speaker A:Yeah.
Speaker A:This.
Speaker A:This Moses Shabbos.
Speaker A:Yeah.
Speaker A:Yeah.
Speaker A:Was it D?
Speaker A:What's the.
Speaker A:One second?
Speaker A:What's today?
Speaker A:Today is where the rabushi is basis.
Speaker A:The rebush so is the Babasalis.
Speaker A:And then heishvat is shabbos.
Speaker A:So they have the river of Zusha.
Speaker A:Shabbosaling is great lineup.
Speaker A:Great lineup.
Speaker A:Yeah.
Speaker A:The Baba Salim.
Speaker A:I was zacha to see the babasali twice.
Speaker A:Was anybody a Zochet?
Speaker A:Yeah.
Speaker A:Anybody Zach to see Baba Salim?
Speaker A:No, there's some.
Speaker A:There are a Few people that are open up to see him twice.
Speaker A:And I told you, and I shared with you what I saw with my own eyes.
Speaker A:That and I'll share with you again the color of the Aztec.
Speaker A:And the outside's coming up like that.
Speaker A:When I went there the first time, I went there first to this mitzvah and there were people crunched into the room there.
Speaker A:And I didn't understand that he was speaking in Arabic and Hebrew very, very.
Speaker A:And I was asking him something that was explaining a little bit.
Speaker A:Something next to it was hard to understand, wasn't clear, it was hard to listen to.
Speaker A:But I saw with my own eyes was I that he was pouring kaishal bracha for everybody.
Speaker A:And when there was like this much left in the bottle, he took a towel and he wrapped the towel around the bottle.
Speaker A:And the guy next to me said, watch this carefully.
Speaker A:That's the guy said.
Speaker A:And he wrapped it.
Speaker A:He wrapped the towel around the bottles and then he continued pouring for the rest of the night from that bottle.
Speaker A:I saw there was this much left in the bottle very slowly, just wrapped like this.
Speaker A:And he was pouring that.
Speaker A:In those years, we didn't say, that's cool.
Speaker A:But I guess if that would have been around then, wow.
Speaker A:So when a person repeats Harvey Divemun, he says words of emunah.
Speaker A:And if it's hard for you to come up with them, Sidi tell them especially Kufiya Tas.
Speaker A:Then you could say to say over and over everything Hashem does.
Speaker A:Hakol, the torava is good.
Speaker A:Hashem is with me.
Speaker A:Even though I don't feel him with me, he is with me.
Speaker A:To say these words, there's a tremendous ashbaas because there's this deep, deep connection between the mouth and the mind and the heart.
Speaker A:Everything is the toyva.
Speaker A:No such thing that he's going to Khalilah, he's going to.
Speaker A:That he's going to leave me.
Speaker A:And the zadish says, look at that down in Tough mem test.
Speaker A:He says in the Zoe that when did we go into Gauls?
Speaker A:We didn't go into godless until we.
Speaker A:Until we turned away from Hashem and from David Melach, which means from Tfilu.
Speaker A:What?
Speaker A:It means that we went away from Darmach.
Speaker A:Everybody loves Dar Meloch.
Speaker A:It doesn't mean that we don't love Darnlech.
Speaker A:It means that we don't live the life of Darnlev life.
Speaker A:Darmach was so we didn't go into godless.
Speaker A:Atrakafra of Hashem is Baruch until we Kafra and Hakash, Baruch, Hu and David.
Speaker A:Because even if a person feels distant from Hashem, as long as he's still connecting to the mahalach of David, which is Deborah, so he'll come back to Hashem.
Speaker A:But gullus is when a person goes away from Hashem and doesn't bother with dav, doesn't, doesn't say, that's when the gulls becomes really, really, really thick.
Speaker A:Everything Hashem does is good, and all he wants to give us good.
Speaker A:Therefore, even when it seems that there are things that are the opposite type, the opposite of good.
Speaker A:I believe that this is also that to say these words.
Speaker A:I believe that even though this is hard for me, I don't understand why I have to go through this.
Speaker A:But I do believe that it's that you're putting me through this, that it's for my good.
Speaker A:I believe that it's for Tavas Yanisches.
Speaker A:This is the simple amuna of every Jew.
Speaker A:But it's important to say these words.
Speaker A:Everything Hashem does is for the best, is good to the depths of one's Nashamay day.
Speaker A:Shimon.
Speaker A:By repeating, by going or saying over and over, a person is able to feel their moon.
Speaker A:I mentioned over the years many times that the Alterebi by the Baltani lang, that the Baltani was tall, it was a strong person.
Speaker A:And they say a story, that there's a background to the story.
Speaker A:It's not for now, but they didn't know where he was, and he wasn't.
Speaker A:He had stayed in shul after everybody and the chaveyim went to look for him, and they didn't know where he was.
Speaker A:All they saw was his place in the B's Medra, is that the stenda was broken into pieces, the shestenda was broken.
Speaker A:They say that they were looking for him.
Speaker A:They didn't know what happened to him, what happened to the shedenda.
Speaker A:They went looking for him.
Speaker A:They found him.
Speaker A:He was walking in the forest.
Speaker A:They heard somebody calling out, he was walking in the forest.
Speaker A:And they saw him holding a piece of the shtander like a cane, like a stick.
Speaker A:And he was saying, he was saying over and over again.
Speaker A:And they went, they told this to the Mizuche Maggi, to the Rebbe, that he's okay, that he's Mesuch Magi is leaving alone, he's walking in the forest.
Speaker A:So Mizushmaki said that emunah from the.
Speaker A:From Zalman, the Balatani's emunah is so strong that he's that he's giving over emunah into this stick holes into piece of wood.
Speaker A:That even this piece of wood is feeling emunah from the Baltimore the ways of the tzadikim.
Speaker A:And.
Speaker A:And you see again the diburum of Sadiqim that is repeating a thousand times.
Speaker A:Enel Bavad.
Speaker A:But he didn't know that Hashem.
Speaker A:This whole Hasidis is eino bavad.
Speaker A:It's the whole Hasidis at the Batavian is that everything is Hashem but all the repeat over and over and over again.
Speaker A:Deburim of emunah and tikkun that take place the deburm of emunah.
Speaker A:Even a piece of wood.
Speaker A:A piece of wood means that there's no question.
Speaker A:And I understood from this story.
Speaker A:It means to me that Galatani was trying to mashpeer on those Jews who feel like pieces of wood.
Speaker A:There are broken Jews like the standing who are not feeling any connection Takash baruch hu.
Speaker A:And the Baltanyi was doing whatever he was able to do somehow helping that even a piece of wood should be able to feel it.
Speaker A:There's a varish, even a Jew who feels who's going through a time in his life that he feels like a shtick halt like a piece of wood that he should also be able to have his harusa chuvah that Tzadikim always davening for other other people.
Speaker A:So it's important to repeat the words over and over again.
Speaker A:Do you really feel the toy of the love of Hashem?
Speaker A:Hashem's that Hashem is good and everything Hashem does is good.
Speaker A:And this is the main character that a person gets not only to survive Katniss, but actually to make the Katniss into the foundation of the next Madreg, which is the whole point of Katniss, which is Nisai to get to a high Madreg Hashem verlachzev makshava bedibu.
Speaker A:To go over to repeat is here with me during this difficulty.
Speaker A:And that's going to.
Speaker A:And through that the person will be zacha to feel that amun raz dafke b'katnas.
Speaker A:And then the person looks at Katniss, he's hoping.
Speaker A:He's hoping that he's not going to go away from anything.
Speaker A:You can't imagine becoming even stronger through the QDs.
Speaker A:But it's not true that the whole point of the countenance that Hashem puts us through is that we should become greater.
Speaker A:Even though it seems to him shlochay nirshe I avshal has hollows.
Speaker A:But I can't get any better.
Speaker A:I can't become better.
Speaker A:No, just the opposite.
Speaker A:Higher recognizes that he's able to get through that Tamil kappenance to acquire the ikra avaida as Ahiza b'shem's this is really one of the main things that a person notices when you first start to learn the Svarm gadeshem is this.
Speaker A:Is this type of, you know, the difficulties of Nos chavaler is the Dafka through those difficulties that a person.
Speaker A:That a person has been given opportunity to become closer and closer to the Jabor.
Speaker A:And that's a very strong contrast to what you see in Reddance in different Svarm before you were.
Speaker A:Before you were Zecha to come to the Svarm of the Tamia Balsham where there is even when you're going through something you see in a lot of the other types of Svarva that even when things are going well for you, you should look deeply and deeply and see that you're not really who you're not really in a place that you should be.
Speaker A:And it was just the opposite.
Speaker A:The movement of many of the Musa's farm is that is to remind you of how inauthentic you are and how what you're doing is not real and how the truth of the matter is that you're very, very, very far from Hashem.
Speaker A:You think that you're close to Hashem, you're very, very far from Hashem.
Speaker A:And a little bit of closeness that you're feeling, if you study it carefully to examine it in order to do a microscope, you'll see that it's filled with all kinds of knees, all kinds of false things, distractions and so on.
Speaker A:So it's so whereas by the Svar Makadosham, when a person feels like he's far, far away and he's not connected to Hashem, the tachlis is to find that connection and to believe in that connection.
Speaker A:And you see by many other Svon that you read is that even when you're feeling the tachless is to find.
Speaker A:Find that point inside of you that doesn't feel close to Hashem.
Speaker A:Now they have something to that because they want to purify it, to refine it, to become nishabis and so on, which works for, you know, a couple of weeks of Deacon, but for the most part has never caught on as any kind of a mass movement for reasons that are very obvious and understandable, because it's Easier to commit suicide before, you know, getting to the point inside of yourself for most people.
Speaker A:So this is one of the things that's most noticeable when you learn the sheval relationship with the words of ischaskas.
Speaker A:But of course that could be taken the wrong way.
Speaker A:Also many people do they take the word.
Speaker A:They take the chizik that the siddiq can give and they don't really use the mishazik which is one of the times that the other people have that this is just a crush that you're using to everything is good and you don't have to do anything.
Speaker A:You have to change.
Speaker A:So either extreme is not healthy.
Speaker A:And.
Speaker A:And the the ICU is that a person.
Speaker A:That a person can use the time of distance to become close and that the tachlis of Israel the tachos are being far away is to get close, not to get further away.
Speaker A:And even the tzadikim, the balimus of course they also wanted a person to get closer to Hashem just in the words they highlighted the words bahamis and the Tammy was some help highlight the words law of the and through law of the that a person will come to the Abbes.
Speaker A:So there are different Mahal Khim and Avanish Hashem.
Speaker A:Well it's adiq and wanted that the Jews should be connected.
Speaker A:But how to get to.
Speaker A:And what's the ikar avoid of how to get to GH and so on.
Speaker A:So that.
Speaker A:That in that we find that there were differences there were between.
Speaker A:Between the.
Speaker A:The.
Speaker A:Between the tzadikim.
Speaker A:Okay, let's go.
Speaker A:We'll go down.
