Meshivas Nefesh (42) Opening Up Through Honest Speech
Takeaways:
- The power of honest communication is a central theme in Rabbi Nachman's teachings, emphasizing that speaking truthfully is essential for spiritual growth and connection.
- Words possess an inherent power to facilitate healing and connection, enabling individuals to articulate their feelings and experiences, irrespective of their current circumstances.
- Rabbi Nachman elucidates that the act of speaking can draw one closer to Hashem, highlighting that even in moments of despair, communication remains a vital tool for spiritual revival.
- The significance of speech in the context of redemption is underscored, illustrating that through honest dialogue, individuals can reclaim their identity and connection to the divine.
- In the narrative of the Jewish experience in Egypt, the inability to communicate is portrayed as a profound spiritual ailment, necessitating the rediscovery of words to restore identity and purpose.
- The podcast reiterates that engaging in meaningful conversation with friends or mentors can serve as a formidable source of strength and encouragement, particularly during challenging times.
Transcript
First, I want to thank the primesser Chodesh sue and Rob Weinberg, and children Josh and Alyssa are sponsoring the month.
Speaker A:The Eli Nishma.
Speaker A:Sue's father Naftali Ben Srishoma, Shavan Elia and all the family Shalom, Simcha, Naches and Bracha.
Speaker A:Also, I want to thank one of the chavu sponsoring la Eli Nishmas, Esther Tova Bas, Eliezer Bayam and Hakohen, and the Shamsham Ali and the family Shamisimchanachis, and always thanking the Chavera meridian for all the years of sponsoring.
Speaker A:So we just started the Torah Simchaf Aleph Meshivas Nefesh of the parish of Meishit Napsi.
Speaker A:It's on paid samch dalit samr dal.
Speaker A:We're talking about talking Diburim kedosim, diburam kedoshem doesn't only mean kashem.
Speaker A:Dibum kedosha means with each other, the friend, the teacher, the parent, the child.
Speaker A:So we just, we had just started this last time two weeks ago.
Speaker A:So let's, let's, let's start again.
Speaker A:Let's go back in Simchafalu fayet sam radalutzer les chaskas radivu.
Speaker A:The most powerful eitzer when it comes to Ischaskas is deep word speaking, regardless of what a person has fallen into.
Speaker A:Afar Pichen yish kazek gamsham la daba dibura emes.
Speaker A:This is a very, very major theme in Rabbi Nachman's teachings, that wherever you are at that point in life, the ichir is to speak words that are honest.
Speaker A:Dibui emes.
Speaker A:It would be many, many years after Rabbi Nachman that there would even be a concept of therapy, of people talking about what's on their minds and their hearts to somebody who's trained to that.
Speaker A:Or people sitting around and having group therapy or having an honest conversation.
Speaker A:I mean, people are always talking to each other if they felt like it.
Speaker A:But it was never, it was never understood, it was never seen to have such powerful therapeutic and religious value.
Speaker A:Of course, to go to a tzadik, to speak to a tzadik, to speak to a navi when they were neviim.
Speaker A:But the koacha of Diburi emmas, Rabbi Nachman took this to another level.
Speaker A:Danu diburi tarotila, of course, words of learning, words of davening.
Speaker A:And to speak.
Speaker A:To speak words that are honest in your own words.
Speaker A:To speak to kadish baruch hula suachim chavera, and to speak to A good friend talk to a good friend.
Speaker A:A tremendous karach, and people talking to each other.
Speaker A:Nikola, to speak to a teacher, to Rabbi.
Speaker A:You all know I'm not going to go into this right now because we discussed this many times in the past, but the whole.
Speaker A:The whole golis of mitzvah was a golis of Deborah.
Speaker A:And therefore, when.
Speaker A:When golis begins, when we open up sefer Shemas, nobody's talking to each other.
Speaker A:No one's talking.
Speaker A:People are crying, they're screaming.
Speaker A:No one's talking.
Speaker A:Not find anybody talking.
Speaker A:And the one who's supposed to take us out can't talk.
Speaker A:He says, I can't talk.
Speaker A:The atzum of Golas is the inability to speak, to communicate.
Speaker A:It's the etzem of Golis.
Speaker A:And therefore everybody knows that Pesach is Pesach.
Speaker A:The mouth can speak, speaking, talking.
Speaker A:The inion of the night of Pesach of Yitzchaim is being able to.
Speaker A:Being able to communicate.
Speaker A:Paro is hairev.
Speaker A:Paro is the.
Speaker A:Is the.
Speaker A:Is the war against open communication and speech.
Speaker A:It's paro haurif, the neck, the back of.
Speaker A:Not to be able to speak, not to be able to talk.
Speaker A:That's golis is golis.
Speaker A:Adib says, I can't communicate this to the Jews.
Speaker A:How Paro listened to me.
Speaker A:So no one's talking, no one's listening.
Speaker A:That's how gullus, that's how Sevishmos begins.
Speaker A:We don't even have anybody calling each other by name.
Speaker A:It's Bas, Levi.
Speaker A:There's no.
Speaker A:No names.
Speaker A:There's nothing.
Speaker A:It's just numbers.
Speaker A:And of course, the beginning has the names of the Shvartan.
Speaker A:But then in Gols mitzvah itself, there's no.
Speaker A:There are no names.
Speaker A:There's no.
Speaker A:There's no talking.
Speaker A:When you speak to somebody, when you communicate to somebody, you call the person by his name, by her name.
Speaker A:Not, hey, you, you talk to the person.
Speaker A:So the whole goddess is a goddess of Dibu.
Speaker A:Because Deborah is a very powerful way of remembering Hashem, speaking to Hashem, speaking about Hashem, speaking to somebody else about Hashem, talking to another person about your inion that you have with Hashem.
Speaker A:It's very powerful.
Speaker A:Even if you're in a place that you're very, very far, you feel very far from Hashem by talking about it.
Speaker A:Since Deborah is Malchus, the lowest of the spheres is malchus, is dibu vara Sham Shulta means that a person, when you're speaking, you're activating the most basic part of what it means to be human being, which is the karchadibur, because that's a human being.
Speaker A:Everybody knows that.
Speaker A:And hashem breathes into man and soul.
Speaker A:The tagum translates speaking soul.
Speaker A:Man is defined by the ability to speak, to communicate.
Speaker A:What's most human about a human being is the ability to talk.
Speaker A:Animals, plants, inanimate things can't do such a thing.
Speaker A:What defines a human being is called the madaba.
Speaker A:Therefore, it reaches even the furthest, furthest point of what a human being is.
Speaker A:So no matter how far away a person is, the korachatiba goes with him wherever he is, because that's the ichor of what a human being is, is a speaking being.
Speaker A:Those things that are not the ichor of who you are don't necessarily travel with you.
Speaker A:So you can't take your house with you.
Speaker A:You could forget your shoes at home.
Speaker A:But dibu are the kafadibur, your words.
Speaker A:It's the at some of whom Nachman says, they say, if I meet this, you test.
Speaker A:Rabbi Nachman says the Debra is called the mother of the children.
Speaker A:Libra is called the mother.
Speaker A:The same way that a mother will always go together with her children.
Speaker A:Hafilah, mechemis, hamutanafim, even to the most disgusting, horrible places.
Speaker A:If a child, khalilah, has to go somewhere, the child is in some situation, the mother will be with the child.
Speaker A:I was just noticing this in such a clear way in the street in Yerushalayim.
Speaker A:My daughter and my grandchildren and her children, Shifi and her kids.
Speaker A:And we were walking at night in the street in Yerushalayim, and the two older ones were running away up ahead and playing and doing all kinds of things that kids like to do.
Speaker A:And the little one, her name is Tamar.
Speaker A:So the little one wanted to also be like a big girl.
Speaker A:She wanted to run away with her sister and brother and to.
Speaker A:And to have a good time.
Speaker A:Then she felt, you know, I was keeping an eye.
Speaker A:I was keeping an eye on them.
Speaker A:Shifi was a little bit behind.
Speaker A:Suddenly little Tamar felt that she might have gotten away from her mother.
Speaker A:Like she might have pulled away.
Speaker A:And she had this horrible, terrified look in her eyes turning up because there were some other people that were coming.
Speaker A:She got scared, I guess, and she had this terrible look in her eyes.
Speaker A:And Shafi said, I'm here, I'm here, I'm here.
Speaker A:And then everything's beseida.
Speaker A:That's just how it is.
Speaker A:The mother and the children, and that's Kamosheim, halachas, tamitin, bana, sambatunafen.
Speaker A:Wherever the child goes, the mother will be with the child, even to the worst places.
Speaker A:And the mother is not capable.
Speaker A:The mother will not forget her children.
Speaker A:So too, speech is with a person always, even to disgusting places.
Speaker A:Your speech is with you.
Speaker A:Your ability to talk about what you're going through, what you're in, it stays with you.
Speaker A:Therefore, by speaking words, even if you're in a horrible situation, by speaking words about hashem and to hashem, you will realize that he's there with you.
Speaker A:If you remain silent, it's very easy to slip away.
Speaker A:But if your words.
Speaker A:If your words stay with you, they're there.
Speaker A:You have to force yourself, you have to find words.
Speaker A:And if you push yourself, you'll find words in the place that you're in and that time that you're going through to begin to talk, to begin to davenport.
Speaker A:Therefore, in mitzrayim, when we.
Speaker A:When we.
Speaker A:When we discovered our words, when we.
Speaker A:When we rediscovered our words, and when we began to talk to Moishe Ben and to each other, to daven suddenly remember who we were.
Speaker A:And that's the end of Gullah.
Speaker A:That's when Gullah ends.
Speaker A:Ummaski Ois taught me this.
Speaker A:Hashem has.
Speaker A:And through one's words, a person can always, no matter what he's going through, no matter what you're in, you can always remember hashem.
Speaker A:Even if a person's hashem in a very, very low place, I guess doesn't mean a physical.
Speaker A:It means you're in a.
Speaker A:You're in a low place.
Speaker A:Nevertheless, by speaking yochalah haskev es hatzma, b'hashem is baruch lalam.
Speaker A:You can always find a way back to hashem.
Speaker A:If you talk about it, discuss it, discuss it with hashem, talk to a good friend about it.
Speaker A:No matter what situation you're in, if you can be mishazik, to least speak words that are holy in that matzah that you're in.
Speaker A:Words of Torah, words of tevila vasicha in conversation, Ben levenkona between you and hashem, Nesbodidus alasuchem rabbo to speak to your teacher, your Rebbe, oh chavera, your friend b'yoshamayim.
Speaker A:Talk about, Talk about Yiddish, guy, talk about what you're going through.
Speaker A:We were never ever taught such a thing.
Speaker A:Growing up by anybody was never part of anything I ever heard in any class was Shia something you keep to yourself.
Speaker A:You don't talk about These things.
Speaker A:Just try.
Speaker A:If I would imagine like being in 10th grade in sank to my rebbe, 11th grade.
Speaker A:I'm really not feeling so connected.
Speaker A:Takadja baruch hu.
Speaker A:And I'm not really feeling like keeping with us anymore.
Speaker A:So I imagine such a conversation and I don't see it going well.
Speaker A:Maybe I'm wrong.
Speaker A:Maybe he would have.
Speaker A:Maybe it would have been a pleasant surprise.
Speaker A:But I don't think so.
Speaker A:I don't think it would have gone well.
Speaker A:I think at best it would have been.
Speaker A:Could you just put your finger on the Gemara?
Speaker A:Continue.
Speaker A:I don't even know how to.
Speaker A:I never would have thought of having such a conversation to even talk about it.
Speaker A:We never had it in class.
Speaker A:There was never any, ever, ever, ever any conversation about the baish.
Speaker A:We just had one rebbe.
Speaker A:It was actually my 10th grade movie.
Speaker A:One Rebbe that was Stalin choset.
Speaker A:That's how they came.
Speaker A:And with him there were conversations about Yiddishkeit and Akashboro.
Speaker A:Otherwise there was no such thing.
Speaker A:That wasn't part of the experience growing up.
Speaker A:Again, I'm not blaming them.
Speaker A:They also.
Speaker A:That's how they were raised.
Speaker A:Just how it was.
Speaker A:I had to speak individually, to speak privately.
Speaker A:Yeah, it wasn't.
Speaker A:It wasn't really.
Speaker A:It wasn't part of the way thing.
Speaker A:It wasn't how things were then.
Speaker A:Even the Arabi of mine I had when I was older was a very, very great sadi and a huge guy in a sadiq.
Speaker A:So I wrote him a long letter.
Speaker A:I was nice to sell.
Speaker A:He was here, and I wrote him a long letter describing some things that I was struggling with and so on.
Speaker A:And the response was very, very beautiful.
Speaker A:It had Tyra in it and all kinds of words of love and he was davening for me.
Speaker A:But it didn't open up any kind of a dialogue or conversations.
Speaker A:Right, Right.
Speaker A:I've been looking for Liszt.
Speaker A:I don't know what I did with that letter.
Speaker A:Such a special thing.
Speaker A:I must have put it into a cipher.
Speaker A:I don't know what it is.
Speaker A:It's a collector's item.
Speaker A:And it did give me tremendous chizzer because of his expression of caring.
Speaker A:But I don't feel that he responded at all to what I was writing in the letter.
Speaker A:Well, not.
Speaker A:Not even one nakuda that I actually had raised.
Speaker A:And the letter was being addressed, but it was in a very personal way that I wrote and I was bringing myself to do that wasn't so personal either.
Speaker A:I wrote it in marshmallow kiddish, but it wasn't a Common thing to be open and honest about your feelings.
Speaker A:It wasn't something that was common.
Speaker A:So separating from those words and not being able to be open and honest with your words is like being separated from your mother.
Speaker A:It's not a good thing.
Speaker A:Even if you've fallen, Khalil into a terrible way, as long as you keep on talking, your words will not allow you to forget Hashem, what he says.
Speaker A:Hashem gave us this ability through our words, Hashem is brought.
Speaker A:Even if you feel that the words are not honest or not authentic or hollow or shallow.
Speaker A:But the diburim do not allow a person to become separated.
Speaker A:Is Rabbi Nachman, is he telling us here that really the in Mitzrayim we had the ability to talk even though we were in that type of gollus?
Speaker A:Or was that something different?
Speaker A:So he doesn't mention here godless or gallus mitzrayim.
Speaker A:He doesn't mention it here.
Speaker A:The words are there even in mitzrayim.
Speaker A:And the Tsaram talk about that.
Speaker A:The osius being in Mitzrayim.
Speaker A:That's why we began Sefer shmos with Eilish mos neis or boy Mitzrayim.
Speaker A:So the osius of the names and the words are there.
Speaker A:But we were so tsiklapt and tzahakt and broken that we weren't.
Speaker A:We were not.
Speaker A:We weren't able to draw them out, to draw those words.
Speaker A:The oasis of the neshama were there, but we couldn't draw them out.
Speaker A:So even in the worst Golas golis begins eilesh meis minisa barimitzvai, which means the shemus are there, the isis are there.
Speaker A:Yeah, the possibility is always there, but it's very, very hidden.
Speaker A:It's very hidden.
Speaker A:It's very hard when you're in a difficult place of goes.
Speaker A:It's very hard because I want you to understand the great power of speaking for eights on the floor, the Nairo.
Speaker A:And it's a wondrous eitzer and awesome.
Speaker A:The flow of the Nairo for a person, Shachavitz Bames, who really, really wants not to lose Khalila, not to lose his world, this world and the other world.
Speaker A:So it's an 8 in the flow of an error.
Speaker A:So on page same begins to explain as in each of these Torahs, there's a short explanation, very practical, what.
Speaker A:What this is, but Parish does on the floor of the Isa, on a very simple level, Rabbi Nachman is revealing to us a wondrous eitzer.
Speaker A:A person can always be can always hold on.
Speaker A:It can be Mechazik himself or the Kohedimur again, because that's the atzom of a human being is the ability to speak.
Speaker A:That the neshama and the Gu are able to join together.
Speaker A:And he's one is able to articulate thoughts and feelings that no animal can do that to articulate thoughts and feelings.
Speaker A:It's the definition of a human being is the person's a madaba.
Speaker A:And naturally, the instinct of a person is that when you're in a bad situation, you don't feel like davening, you don't feel like speaking, you don't feel like learning.
Speaker A:That's the first reaction that a person who's going through a difficult thing is not the daven and not to learn.
Speaker A:But if a person is like he said at the last sentence, if you still care about having a life, that's true in this world and beyond this world, then you force yourself to speak words of tefila, words of Tyra.
Speaker A:Again, to talk to a person that you can talk to.
Speaker A:Because there's nothing as powerful as words, as speech.
Speaker A:To be a more Ira person, not to forget Hashem's bar.
Speaker A:The whole reason we were created was to speak about Hashem.
Speaker A:I created.
Speaker A:I formed this nation to be able to be able to speak about Malchus Hashan, to talk about Kashboy, to speak oberfrab, diburi vidoidvaram.
Speaker A:And especially to be honest and to admit one's.
Speaker A:One's faults and also one's Kaichas.
Speaker A:To be open, to be honest, Vidui devar dibro is Malchus.
Speaker A:Malchus is the shrina, like the Malchus, like the shrina is Shechina is speaking through the mouth of Maisha.
Speaker A:It's only Moshe in his mouth.
Speaker A:Malchus is the final sphere.
Speaker A:And that means.
Speaker A:That means knesses hashrina.
Speaker A:Which is why, explains in Pachi Yitzhak, that we see that since Pesach is the time of the of Shirashim, of Hasnan Kala, that's Pesach, Hasnan, Kyola.
Speaker A:So Chazal tells that there are certain coven of speech in the world.
Speaker A:There are 10 portions of speech and women have taken nine of them.
Speaker A:Which the silly people think means that women talk a lot.
Speaker A:There are men that talk more.
Speaker A:There are plenty of men that talk more than women.
Speaker A:The Enyav malchus of the Shechina is the Karachadibur.
Speaker A:There's a Koch Hadiva.
Speaker A:And the way Rafutna explains is that for years that we Were all those years that we were in Golos, we weren't speaking to Hashem.
Speaker A:The kala was silent.
Speaker A:So when you're.
Speaker A:When you're finally able to speak, it's on your heart, what you really, really feel.
Speaker A:So the words come rushing out like a flood.
Speaker A:That's Pesach night.
Speaker A:The words like, you can't not talk.
Speaker A:You were forced to be silent.
Speaker A:There was a silence, there was a gull list, and you couldn't speak to that person.
Speaker A:And now you're finally free and you could express yourself.
Speaker A:So the words.
Speaker A:The words come out like mambrasaka, a flood.
Speaker A:That's the ending of the Tisha Kavim, that a woman has nine portions of speech because the woman is the pekina of the Kala, of Malchus, of the Shechina.
Speaker A:And when the Shechina is silenced in this world, it's very, very painful because the kala wants to be able to express her caring, her love.
Speaker A:She's unable to.
Speaker A:So finally, that's goalless.
Speaker A:And finally, when that godless is over, so the words come out.
Speaker A:There's a ribui of Kalamarba Les Harper.
Speaker A:That's Pesach night.
Speaker A:There's a lot of talking.
Speaker A:Pesach night.
Speaker A:Regardlesschrina.
Speaker A:On the night of Pesach, for a long time we weren't able to.
Speaker A:We weren't able to talk, to be ourselves, to say what we're thinking, to say what we're feeling.
Speaker A:I mean, ever can't do that, and ever can't speak about what's on his mind.
Speaker A:Somebody else, maybe, if they don't get caught.
Speaker A:And the Shekinah, of course, is the mother, and the Shechina, the mother goes with us everywhere.
Speaker A:That's the Shechina Besar to Masa.
Speaker A:It says in posse that even the worst tomah, the Shechina, goes with us.
Speaker A:Even in the biggest tomb of the Shechina goes, that's the shekhinah, that's the mother, that's dibur.
Speaker A:So dibur shechina, the mother, they're with you always.
Speaker A:Therefore.
Speaker A:Therefore, when a person speaks bepas, not just to mumble wordshoi v'shecha and yishtaba without thinking, but when you speak bepachtis in a very, very simple way, as we were learning by Richas during the time about his bardidas, yochel esakinashchina could bring a tremendous tikkun to the Shechina, which is the korach av dibur, which is malchus and to be magala.
Speaker A:Kvad malchus and to bring the aura of the shechina out of godless by speaking the Kabul shef arua hakodesh, to draw upon oneself through the shechina, being able to speak, a person becomes elevated.
Speaker A:And from his own mouth there comes words of ruha hakaddesh.
Speaker A:Ruha kadish doesn't mean that he predicts the future.
Speaker A:I mean, the ruach ha kedusha begins to pour out words, feelings and thoughts that he didn't even know that he had.
Speaker A:They were locked up for so long.
Speaker A:There's a shefa of ruha kadish.
Speaker A:You know, sometimes it seems that your words are not.
Speaker A:Are not being paid anything, that the words don't.
Speaker A:Don't have any effect, and that the words are not rising and the words are not being heard.
Speaker A:You keep on talking.
Speaker A:You try again the past.
Speaker A:In addition to this very simple and powerful aitza kloliskus hamzgala, there's another.
Speaker A:There's another very, very important an.
Speaker A:A general aitza when it comes to his chaskas that we're learning from Rabbi Nachman, which is a thread that runs throughout this sefer, that we're learning even after you learn this entire seifer, and through learning this seifer, you are able to know all of the different strategies of his chazkas.
Speaker A:You become an expert in the ways of his chazkasach nims.
Speaker A:And now you are already certain and you feel very, very clear that Hashem is with you everywhere.
Speaker A:The biggest haskus, that Hashem is proud of you despite everything and takes pride in you.
Speaker A:Reika nachazurach shalashemizbor.
Speaker A:And you've also learned to accept and to believe very strongly that the biggest nachos that Hashem has a davka from those who are.
Speaker A:Who are far away and who pull themselves back to Hashem, that they renew their relationship with Hashem, that that's the biggest.
Speaker A:All the good stuff.
Speaker A:You already have become very, very well educated in all of the ways of his chaskas.
Speaker A:Sharida tachlis aliyah.
Speaker A:Like we were learning earlier, that the erida is takhlas aliyah, that was the last Torah.
Speaker A:A few times we were learning, and we'll see more about that, that the yurida is for the purpose of aliyah, Hashem is with you everywhere.
Speaker A:By the erida, the worst yurida, he's there, and so on and so forth, is tachnasailiyam took the dinim and so on.
Speaker A:Nevertheless, with all of these, with all of these, all of this knowledge that we have, vishat nisayin.
Speaker A:Nevertheless, the reality is that when you're going through a nisayin yurida, a time of darkness, you usually don't remember this stuff, all of the good stuff, and there's all the.
Speaker A:All the topics of the sefer.
Speaker A:When you're in the actual.
Speaker A:You're in an actual state of darkness, you don't.
Speaker A:And you test it like.
Speaker A:Well, then you just learn the whole machine of snappish.
Speaker A:So let's review.
Speaker A:The mind is blank because you're in a place of kaisha.
Speaker A:And you might be able to pull out a couple of.
Speaker A:It doesn't depend on memory, is because the darkness that you're in is machshechumalim.
Speaker A:It's a hastapan.
Speaker A:It takes away.
Speaker A:That takes away all of this chaskas, and you can't remember.
Speaker A:And at that moment when you're going through a terrible, terrible cheshach, a terrible yerida, you have no inion to.
Speaker A:You're not masugal to remember and to remember how to mishazik in this matzah that you're in now, even though you might intellectually be able to spit back some of the limudim.
Speaker A:Yeah, I know, I know.
Speaker A:Like, that's what people talk in there.
Speaker A:I know, I know, I know.
Speaker A:You read this tachta saliya.
Speaker A:I know, I know.
Speaker A:That hashem is imi vesli ve'eiti cholmakamba.
Speaker A:I know, I know, I know.
Speaker A:You still don't feel.
Speaker A:You don't see how this is no GE to you and your life and your matzah.
Speaker A:This is maybe for somebody else, but it's not for you and your life.
Speaker A:It seems like at that time, it seems like this is all about other people.
Speaker A:Everybody who everybody knows that this is true.
Speaker A:That's how it is when you're in a hasta ponim.
Speaker A:That's how it is.
Speaker A:It seems like it's not about you.
Speaker A:So therefore, this Simon, after we already started this ephemer, we've already learned 20 Simonim of his chazkas.
Speaker A:This Simon is here with an eitzer klalas.
Speaker A:Now you might say, I'm not going to remember this either.
Speaker A:This is different.
Speaker A:See, all the other things that bring to us haskahs require thought and contemplation on some level.
Speaker A:But thoughts, meditation, contemplation don't necessarily go with you everywhere.
Speaker A:They don't travel necessarily with you.
Speaker A:Because right now, if you're in a place where your mind is numb.
Speaker A:Your thoughts are not there with you.
Speaker A:Even though you might be.
Speaker A:You might be able to recall things that you learned, but those thoughts are not with you.
Speaker A:You left them at home.
Speaker A:You left them in a bismaedras.
Speaker A:You left them in the safer.
Speaker A:They're not with Nakshadas don't travel with you necessarily.
Speaker A:But one thing that travels with you everywhere is godless Karachadibra.
Speaker A:Is godless Karachadibra.
Speaker A:Just to begin to talk, the daba prepared to talk to a good friend about how miserable you are about it is my sigigar to talk.
Speaker A:To talk to her brother or sister to talk to hashem as bar adav pemole is d'ivrei vilumudius haskis.
Speaker A:So your mind, your mind not be there at all.
Speaker A:You don't feel any.
Speaker A:Your heart is not there at all.
Speaker A:But the words, the words, with very, very little effort, one can begin to talk.
Speaker A:That's the amazing Koch of.
Speaker A:Of therapy again.
Speaker A:You could have a as many people have some horrible therapist that messes your whole life up.
Speaker A:There's no shortage of.
Speaker A:Of killer therapists.
Speaker A:But when you have a.
Speaker A:A good therapist, a person who's able to draw out Deborah because that's really what the therapy is about drawing out, helping you with your Deborah, helping you in a healthy way, helping with the guru.
Speaker A:So you're able to.
Speaker A:You're able to through those words to be able to come back to yourself, even if the therapist doesn't have any.
Speaker A:That's through the debura themselves.
Speaker A:You come back from Golas khlem eladabra yim Chavetov.
Speaker A:To talk to a good friend.
Speaker A:I'm Rabo teacher Divesh has you Kabul.
Speaker A:It's just naturally to talk about what's on your mind and about trying to yourself, whatever that will open you up to all these limudim that we're learning.
Speaker A:And you'll be able to get your kias back.
Speaker A:You'll be able to come back to life, get your kias back.
Speaker A:Because there's nothing like the kacher dibur that can be maira person who still wants to have his errors, who still cares about it.
Speaker A:Obviously, if you don't care, you walk away.
Speaker A:Gamke you love.
Speaker A:Even when that inion on its own is not shining in you, it's not strong in you.
Speaker A:But by beginning to talk, you're able to come back to that bottom of the page, the next place page.
Speaker A:Just like we learned.
Speaker A:When it comes to his baridus, it's not enough to Think about these things.
Speaker A:You have to understand, articulate them.
Speaker A:You have to speak.
Speaker A:It's not enough to think.
Speaker A:You have to talk, to say, all right, you know everything.
Speaker A:No, you have to speak, to talk.
Speaker A:A very clear word.
Speaker A:Perish las haskas amitis.
Speaker A:And this will bear fruit of truest.
Speaker A:Haskis explained this in a very simple, simple way.
Speaker A:The same way that we're learning about this in the sefer, in meshivas nefesh.
Speaker A:We should be marbeurim Tashem to ask Hakash Baruch Hu that all of these aichas that we're learning, that they should find a place in my heart.
Speaker A:I was ask Hashem to help me with these Aichas, to talk about the aichis that we've been learning all the asavis is Chaskas and to euphrate per proteus terebovshom tainly lash of kach vakh kamashikas.
Speaker A:I've been learning about.
Speaker A:I've been learning about Yurida Tzarahaliya.
Speaker A:I don't know what that means.
Speaker A:I don't feel that it's supposed to be that from this lowest place that I'm in, I'm supposed to be able to come to a much higher place than I was to begin with.
Speaker A:I don't know how to do that.
Speaker A:I'm told you virtual.
Speaker A:Explain to me, open up my heart that I should be able to understand this.
Speaker A:I should feel this, that this Yurida should become an aliyah.
Speaker A:Hashem helped me to understand.
Speaker A:I learned about it, but I don't know how it applies to me.
Speaker A:Help me to understand.
Speaker A:How does this leema would apply to me?
Speaker A:How is it talking to me?
Speaker A:How's it shayach to what I'm going through?
Speaker A:Not just something interesting that I read in the seyf that I could say over in a Shia.
Speaker A:How does it to me so you daven for that Whenever a person falls into a place, Khalilah Av Tzar and Agnes Nefer, you have to scream out to Hashem, rabbi, please remind me, help me to remember the Ischaskas that I've learned in the past, and help me to use the Ischaskos to believe in the Ischaskas and to say words that I've learned.
Speaker A:And I should be able to use the way of his Chaskas, the shaykh to my heart right now, in my life, in this matzavah that I'm in this Chaskas that I need, I should be able to find those words.
Speaker A:I Should be able to have this chaskas that I.
Speaker A:I need, as we learned when we learning the sugi of his.
Speaker A:I will remember my niggin in the night and speak with my heart and to search through my soul, my spirit, to come with these words.
Speaker A:This is explained in, like the sister volume of meshiv, nefesh of mishivas.
Speaker A:Nefesh, rather is nefesh, which you know, is just about.
Speaker A:The whole seva, is about davening Shivas nefesh is.
Speaker A:And ishtapachis nefesh is tfila shamati b'shemainuzal shomolakama novshlachem of maid.
Speaker A:I heard in the name of Rabbi Nachman that he was explaining to some people that since your guf is very, very coarse, it's very thick.
Speaker A:The body, your physical taivas and so on are very thick and coarse.
Speaker A:Chaivis very strong.
Speaker A:Your body is very strong with taivas, with desires.
Speaker A:Therefore, you have to stuff, like it says, ba'es of halite, you have to fatten.
Speaker A:He was telling these people, listen, you're very fat people.
Speaker A:He didn't mean to say that you're fat with typhus.
Speaker A:You're very fat with this world.
Speaker A:The only way you can get out of that is by stuffing yourselves with words of tefillah, with the words of his Buddhist.
Speaker A:You have to munch on a lot of.
Speaker A:A lot of.
Speaker A:On a lot of the boom of Torah and tevilah.
Speaker A:Okay, Your guf is very fat.
Speaker A:It could be the person with skinny.
Speaker A:That's not the point.
Speaker A:It means you're.
Speaker A:You're very overweight.
Speaker A:You're heavy with this world.
Speaker A:You need to.
Speaker A:You need to chew on good words of tyran to eat words of tyranny, words about minina tachlis.
Speaker A:Why am I in this world?
Speaker A:What's the point of my being in this world?
Speaker A:To talk about it, to speak with oneself.
Speaker A:Not to become khalilah, to become weak and to lose yourself to fresh on debur, on deburah, debur Torah, debur, honest words, words that.
Speaker A:Words that are amnestic words and so on.
Speaker A:To speak a lot.
Speaker A:The Dov said, guard my soul because I'm a chassid.
Speaker A:The dormaph was teaching us how to speak, that we should also talk that way and say to hashem shamanav, she, like we see in the davening, we're your children.
Speaker A:To say words of ischalskis to oneself, to remind yourself of who you are and who we are.
Speaker A:And from all of this we learn how careful a person has to be not to say words of yay.
Speaker A:How dangerous.
Speaker A:As powerful as positive words are, negative words are terribly.
Speaker A:The speech is very.
Speaker A:Is very powerful.
Speaker A:And if you say bad words, words of I can't, it's finished, I'm done.
Speaker A:Even if you feel that way, don't say it, don't talk that way.
Speaker A:Words of yesh and shivan lev, you don't really feel it deep in your heart.
Speaker A:Don't say negative words.
Speaker A:It's part of your conversation with Hashem.
Speaker A:You can say I feel this way and talk about it.
Speaker A:But don't define yourself with words that are negative.
Speaker A:People are very careless with this.
Speaker A:This is very, very powerful.
Speaker A:Words are very powerful.
Speaker A:To always speak words of iskowskos to yourself, to other people, repeat over and over.
Speaker A:Even if you don't feel it and you don't mean it.
Speaker A:One of the tzadikma explains.
Speaker A:What does it mean to mekalovari?
Speaker A:To be savior?
Speaker A:Paramount, right?
Speaker A:Means that when you see another person, you should smile upon your right.
Speaker A:What does it mean?
Speaker A:Savor.
Speaker A:Pardon?
Speaker A:What does it mean?
Speaker A:Savor.
Speaker A:Now usually the word savor is a svara.
Speaker A:Svara means how you translate svar, a thought, right?
Speaker A:So the siddiquim say Sava panna VY office means that even if you don't feel like smiling at all, make a face.
Speaker A:That person thinks that you're smiling even inside of you, you don't feel like smiling.
Speaker A:Seva Penang.
Speaker A:Let the other person have a svara that you have p office.
Speaker A:Save your p office.
Speaker A:Have a s.
Speaker A:Because that could change that person's entire day and yours.
Speaker A:Save a puny office.
Speaker A:Even though.
Speaker A:Even though you don't feel like it.
Speaker A:A smart like that.
Speaker A:Save a pun.
Speaker A:In office we had a lot.
Speaker A:Life and death are in the hands of one's tongue, of one's words.
Speaker A:Very powerful to be a married person.
Speaker A:Even if you're in a dark place, speak lots of words of tyra tvila.
Speaker A:Whatever the matzah is, kamehen call misha writes las chazikim chave to say positive words, words of the and so on.
Speaker A:Your friends with hashem is baruch.
Speaker A:And then you will see that it's an unbelievably powerful ancient to take you out of that difficult place that you're in.
