Subscribe
Share
Share
Embed
What type of rest do we yearn for on Shabbat? How do we frame our mindset during the week to prepare for Shabbat and how can we transform our Shabbat experience? Using the teachings of Rabbi Yaakov Meir Shechter, a leading Breslov Rabbi, in his sefer Yom Machmadim, we build tools towards enhancing our ability to connect to the day of rest.
Ai dai dai dai, dai dai dai, dai dai dai dai. Ai dai dai dai, dai dai dai, dai dai dai dai. Ai dai dai dai, dai dai dai, dai dai dai dai. Ai dai dai, ai, ai, amama mama mama.
Ai dai dai dai, ai dai dai. Ai, ai, ai, ai. Ai ai ai, ai ai ai ai ai ai. Ai dai dai dai, dai dai dai, dai dai dai dai.
Ai dai dai dai, dai dai dai, dai dai dai dai. Ai dai dai dai, dai dai dai, dai dai dai dai. Ai dai dai dai, dai dai dai, dai dai dai dai. Ai dai, ai, ai, ai, ai, ai, ai, ai, ai, ai, ai, ai, ai.
Ai dai dai ai ai ai ai. Ai, ai, ai, ai, ai, ai, ai. Ai ai ai ai ai ai ai ai. Ai dai dai dai dai dai.
Ai, ai, ai, ai, ai, ai, ai, ai, ai. Ai dai dai dai dai dai dai, dai dai dai dai dai. Ai, ai, ai, ai, ai, ai, ai, ai, ai. Dai dai, dai dai dai dai dai dai.
Ai dai dai dai, dai dai dai, dai dai dai dai. Ai dai dai dai, dai dai dai, dai dai dai dai. Ai ai ai ai, ai ai ai ai ai ai. Ai dai dai dai dai dai, ai dai dai dai dai dai.
Ai ai ai ai, ai ai ai ai ai ai.
בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, אֲחוֹתִי כַלָּה.
בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, אֲחוֹתִי כַלָּה.
אוי אוי אוי אוי, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, אֲחוֹתִי כַלָּה.
בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, אֲחוֹתִי כַלָּה.
בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, אֲחוֹתִי כַלָּה.
בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, אֲחוֹתִי כַלָּה. Ai ai ai ai, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, אֲחוֹתִי כַלָּה.
בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, אֲחוֹתִי כַלָּה. Ai ai ai ai, amama mama mama, mama mama. Mama mama mama, mama mama mama. Ah, ai ai ai ai ai ai ai.
Ai ai ai ai ai, mama mama mama. Mama mama mama, mama mama mama.
אדון, אדון, אדון. So we're continuing to to learn this מזמור לדוד from ר' שלמה's שלוש סעודות, and this is the נוסח that ר' שלמה wrote on his mother's לויה for מזמור לדוד.
And we we sing it here not not differently, but it was the נוסח was taken to different places. We sing it here for נשמת. But really it came down like this.
מזמור לדוד, ה' רועי לא אחסר.
בנאות דשא ירביצני, על מי מנוחות ינהלני.
נפשי ישובב.
ינחני במעגלי צדק, למען שמו.
גם כי אלך בגיא צלמות לא אירא רע כי אתה עמדי.
שבטך ומשענתך המה ינחמוני.
תערוך לפני שולחן נגד צוררי.
דשנת בשמן ראשי, כוסי רויה.
אך טוב וחסד ירדפוני כל ימי חיי, ושבתי בבית ה' לאורך ימים.
So if you have the the ספר open up please to דף ש"ל. I have some copies here for those that need, if you need an extra copy here.
דף ש"ל. As we're continuing discovering the יסודות של אמונה, the foundations of of faith, really based on how ר' בידרמן here is giving over to us מזמור לדוד.
And this this שיעור is לעילוי נשמת בתיה פייגא בת ישראל, לעילוי נשמת לוי בן יוסף. For the רפואה שלמה of עליזה חנה בת נעמי and שושנה יונה בת אדל. And the whole week was sponsored by the Wolfsons לעילוי נשמת אברהם מרדכי בן יוסף. So whenever you see in the following name, you get excited in the ספר like this when he starts quoting ר' צדוק הכהן מלובלין.
The ר' צדוק, זכותו יגן עלינו.
עלינו, the תלמיד of the מי השילוח, who was נפטר in the year 1900 or 1901, depends who you ask, a giant of all giants. And he says in his ספר פרי צדיק like this, הרב הקדוש ר' צדוק הכהן מלובלין, זכותו יגן עלינו, מדקדק בלשונות פסוקים אלו.
בנאות דשא ירביצני, על מי מנוחות ינהלני, נפשי ישובב, ינחני במעגלי צדק למען שמו.
גם כי אלך בגיא צלמוות, לא אירא רע כי אתה עמדי, שבטך ומשענתך המה ינחמוני. So he says, take a look at the way that the לשון is in Hebrew.
כי בתחילה דיבר הפסוק בלשון נסתר.
בנאות דשא ירביצני, על מי מנוחות ינהלני, נפשי ישובב, ינחני במעגלי צדק.
In what tense are we speaking about when we talk about השם in the beginning over here? Well, I didn't mean future, I meant present or not present? Not exactly. It's לשון נסתר. Meaning, he will make this happen. It will be, right? This is very much similar to the difference between the first two ברכות in בענטשן, נכון? in ברכת המזון.
דאס. You're triggering me right now with high school בגרות, לשון. Anyone here in אולפן do not ask me התפעל or anything crazy. We're trying to get עונג שבת, מה פתאום לשונות?
משוגענער.
So, let's just go like this.
לשון, לשון נסתר, right?
לשון נסתר, it's it's hidden, it's not face to face. It's like all these געוואלד things will will happen, right? Or or are happening, right?
ואילו בהמשך, but then he changes.
ר' צדוק says, look, then it changes.
ואילו בהמשך שינה הפסוק לדבר בלשון נוכח.
כי אתה עמדי, שבטך ומשענתך. You start changing and you start speaking with the לשון of right in right in front of you, נוכח פני השם. Like we were saying before in בענטשן, the first ברכה, we said this many times, the first ברכה is לשון נסתר.
הזן את העולם כולו בטובו.
הוא נותן לחם לכל בשר, ובטובו הגדול. You're speaking about השם. The second ברכה, ועל הכל השם אלוקינו אנחנו מודים לך ומברכים אותך.
Changes from נסתר to נוכח. So we we've said many times, who's the first person, who who wrote the first ברכה?
משה רבינו. Who wrote the second ברכה?
יהושע. Who goes into ארץ ישראל? Because in ארץ ישראל the relationship has got to be not a relationship that talks about השם, it's got to be אתה, נוכח.
But here he's going to explain the difference in the לשון of of דוד המלך, how and why it changes.
ומבאר. ברוך אתה אדוני אלוהינו מלך העולם שהכל נהיה בדברו.
אמן.
ומבאר כי כך הוא דרכו של אדם. How do we usually act?
שבתחילה כשמתנהל אצלו הכל על מי מנוחות, when things are מי מנוחות, בחינת טוב, things are געוואלד, אז היה מזכיר את הבורא יתברך רק בלשון נסתר. Wow.
שאינו רואה אותו במוחש.
I don't really see God. Things are okay. Things are okay. God's there, but it's not something that I'm putting a spotlight on.
It's not אתה, it's not נוכח.
אבל כאשר חס ושלום גם כי אלך בגיא צלמוות, when things start to get a little shady and dark, כשמוסדי תבל מתמוטטים וייסורים באים עליו, when my world is crumbling, the mountains are crumbling, the hillsides are fading away. It's not like it's everything's coming down.
הנה כבר רואה הוא את הבורא עומד לפניו.
Now I need to see השם in front of me, ומדבר אליו בלשון נוכח כי אתה עמדי. Right? Now I could start speaking about the language of you are right in front of me. So what do you think he's going to say over here? What do you think ר' בנימין is going to take this to a place of explaining that this is not ideal. It's just the way that we've become habituated, but it's not ideal.
The ideal is what? That it's always אתה. That it's great, to scream out to השם now. That it's always אתה. That it's great.
That it's always אתה.
נכון. Human nature has it that it's I'm going to I'm going to be dancing around it. But did you ever experience a moment of ecstasy and דביקות through שמחה?
ברוך השם, I think many people have.
That ability to experience ecstasy, דביקות, which really means the language of אתה. Because when things are על מי מנוחות ינהלני, then this is a תיקון for for only showing up with גם כי אלך בגיא צלמוות לא אירא רע כי אתה עמדי. Doesn't mean it's always going to work like this. Now he's going to speak about this.
ובאמת יש כאן טעות בטרתי. There there's two mistakes going on over here.
כי גם באותה שעה שהוא רואה סימן הצלחה, אזי חלילה לו מלחשוב שכוחו ועוצם ידו עשו לו את החיל הזה. Like he says over here, it's when things are going good and you're killing it and your business is taking off, obviously, the it's easy to forget the אייבישטער is the one that enabled this to happen, because you could credit it to all the hard work, blood, sweat and tears.
Like also when your children finally leave the house and, you know, they they feel like מוצלחים וכולי, and you could and then you close the door and you you pat your wife on the back and you say, "Wow. We did really good, huh?" What a what a joke. I mean, we did really good? A איד that turns to his wife and he says, "Wow. The רבונו של עולם was so good to us.
We we enabled him. We just didn't get in the way." ואלמלא הקדוש ברוך הוא עוזרו אין יכול לו, אפילו להניד אף אפיו. And if the ריבונו, but really if the רבונו של עולם didn't help you, you couldn't even להניד אף אפיו. You couldn't even blink your eye, yeah.
וכמו שאמר הרב הקדוש מלכוביץ'. So look to the Hebrew right beneath the Yiddish, אם הריבונו של עולם אפשר לחצות את הים, ובלי הריבונו של עולם אי אפשר לעבור את מפתן הדלת. This is such a great statement. With the רבונו של עולם, you could cross over a sea.
Without the רבונו של עולם, you can't even cross over a doorpost.
ועל כל צעד ושעל נצרך לו לאדם לבוא לעזרו של הקדוש ברוך הוא. For every step, in the אמת של אמת, for every single step, you needs to what should be taking place is what happens to you during a גם כי אלך בגיא צלמוות moment. Go down to אות כח in the footnote.
בספר כנפי שחר, שאלות ותשובות, מביא מאמר נורא של דודו הרב הקדוש רבי יחיאל ממורש, זכותו יגן עלינו.
בליל שבת קודש, בבואו לביתו לקדש על היין, והיה אז איזה כפור וקור גדול. This איד came home to be מקדש on Friday night. It was freezing.
עלה רבי יחיאל על גבי ספסל קטן הסמוך לתנור כדי לחמם את ידיו. He stood up on a little bench to go and warm his hands because there was a heater there.
פתאום נשמט הספסל מתחתיו. Lo and behold, the the bench he stood on somehow broke down.
ונפל רבי יחיאל ושבר את ידו. And he fell and broke his hand.
מי שהקימוהו העומדים אצלו שמעו אומר את הפסוק, בנאות דשא ירביצני, על מי מנוחות ינהלני. This is after he breaks his hand falling off of a bench on a Friday night.
And he's saying, בנאות דשא ירביצני על מי מנוחות ינהלני.
ונענה אל הסובבים, and he answered those that were surrounding him.
הנה המפליג בים הגדול בספינה רעועה, someone that's sailing out in the great ocean in a shaky little ship, או שהוא עומד על גב גשר רעוע, or when you're crossing over a a shaky bridge, בוודאי ישיא תפילותיו בכל רגע ורגע למען ישוב לביתו ללא כל פגע. Of course, you're gonna you're gonna דאווען every single second.
רבונו של עולם ותחזירנו לביתנו לשלום. Right? Every second.
אבל, בנאות דשא, which means when things are just calm and steady, right? When things are just calm and steady, כשנראה שאינו נצרך לרועה, I don't need a shepherd right now to bring me back into the flock.
וכן על מי מנוחות, and really it's a calming waters, ים קטן שלא ראה שום רעש במימיו.
A small little piece of the ocean that the waters aren't in a frenzy.
כשנראה שאינו נצרך לנס מיוחד לעבור בשלום את הים הקטן, אז לא יתפלל. And this is what רב is, this is the נקודה. What causes you to דאווען? Only when you feel that there's clear and present danger, but that is not that's not the way that we have to train ourselves.
The way we train ourselves is ממש לא ככה. Then why, why is it that whenever we travel we don't say תפילת הדרך? There's specific rules that you need to go a certain distance or you need to whatever it may be. If that's the case, then whatever we do, there should be specific, we should be able to, we should say it every single time. You should say it, you shouldn't, always say something.
100%. But that's asking for protection, not not saying thanks. You should always say. That the point over here isn't about תפילת הדרך or not.
The point is consciousness of, of an awareness of what's actually happening right now in your life. So to say הלכה, you're going to the הלכה ramifications of תפילת הדרך is not what he's speaking about over here. Whatever the תפילה is.
זה לא משנה מה היא.
לא משנה. It doesn't matter what it is. You know what would happen if every time you had you left your house you had to say תפילת הדרך? No one would say it. No one would say it.
It'd become הרגל. You would never say it.
לא היה קורה. What he's pointing out over here is this ענין of can you say, can you דאווענען over some, what's that? Can you make a ברכה every time you have a cup of coffee? Yeah, but it's a one, it's a, it's a one-liner.
It's a one-liner. But the, but the we're not focusing on what he's saying over here. The focus on what the צדיק is saying.
זה משהו אחר.
זה, זה החידוש, חברה. Go back inside five lines from the bottom.
זה החידוש חידש דוד המלך.
לא ולא.
בכל עת ושעה, על כל צעד ושעל.
תמיד יתפלל להשם שישמרהו מכל פגע, מכל צרה... It's constant. The the the דאווענען, the the being in a state of דאווענען to השם is every single day.
It's דאווענען for your child's health when they're healthy, not just when they're sick.
ממש. Like that's, we once, oh man, so many years ago, we were challenging each other if we could דאווענען over having all the food that we need in our fridge when the food is in the fridge. Like דאווענען over it or or all these different examples of crying out to השם over things that you already have.
Because you're not crying over that they should be. You're דאווענען over the fact that I want to acknowledge that this comes from you. And that's a משהו אחר לגמרי. Yeah, you're on, the מזמור לתודה should be more than the ממעמקים קראתיך.
Listen, I'm proud that, you know, one of the few שול'ס that says this every single, every single morning after what we've been experiencing this year. You know there was this, uh, these twin boys from רמות who were killed in a פיגוע, like uh, say אוף, say קוף. Right. The the mother at the שבעה said, don't say אוף, say קוף.
And they had a whole campaign to say מזמור לתודה. At the שבעה.
ואמר. So this איד that fell and broke his hand, ואמר, מי חשב בעלותו על ספסל קטן ונמוך שהוא מסוכן ליפול ולשבור יד.
When you looked at this little bench, right, you'd never think, wow, a מציאות could happen from going on this, what could end up happening is that a broken hand could be the result of going on this, right? But what?
בדיעבד it moved, meaning, but it did.
אלא מכאן תראה כמה יש לאדם לקיים שויתי השם לנגדי always, תמיד.
ובכל עת לבקש ממנו על שמירה והצלחה בכל ענייניו. Now go back on top by the כף, like by the footnote in the text on the right column.
ועל כל דבר ודבר עליו להרבות בתפילה. Someone told me recently, I forget who it was, maybe it's someone in this room, I just, I don't remember. Someone told me they felt recently unaligned, they didn't feel aligned with themselves, and they couldn't pinpoint it until they realized that they haven't been דאווענען for their children as much as they used to. I said, what, do they have, do they have some kind of an illness? He said, no.
I just used to דאווענען for my children all the time and I don't know, it just, things, life became life and I just stopped, I haven't been דאווענען for them as much as I used to. And I think that's what he needed, he felt to realign himself with himself just by דאווענען.
ממש. על כל דבר ודבר עליו להרבות בתפילה.
Now בית, the second problem here that רב דודמן is saying, second mistake.
פעמים שהקדוש ברוך הוא מביא על האדם ייסורים, רחמנא ליצלן, בכדי להזכיר לו כי יש מנהיג לבירה. Amazing that this comes up this week because this is the לשון of the מדרש of אברהם אבינו looking for a מנהיג לבירה.
ראה בירה דולקת.
He sees the world on fire.
ראה בירה דולקת. So the רב דודמן is saying, sometimes the ריבונו של עולם brings afflictions, God forbid, on a person to remind them that, hey, you know there's someone running the ship over here. The פיאסצנא writes this in, in I think he says it in חובת התלמידים, and I forget where right now, but this crazy piece that he wrote about that why, why a יהודי goes through suffering is that the רבונו של עולם is sometimes just saying to him, this is not real and it's not going to last, but I just wanted to get your attention.
או בכלל, that's his whole, the whole thing is that.
ואילו היה חי בהרגשה זו שתמיד נצרך הוא להגיע לבורא יתברך שמו, if a person lived with the feeling that he always needs to reach the רבונו של עולם, אזי לא היו מביאים עליו את הפורענות. Then, then this is like a statement that people have a hard time with. But he's saying that if a person was living with the feeling that I'm always needed to come to the רבונו של עולם and come close, then he, פורענות, hardship and pain wouldn't have been brought onto him.
ובדברים הללו כתב השל"ה הקדוש, and the של"ה says the following in פרשת בלק, this is beautiful.
דע כי אין רע יורד מלמעלה לאומה ישראלית, כי בנים הם להשם. A person has to know that bad doesn't come down from שמיים to the Jewish nation because they are children to השם.
ואף שחרה אף השם בהם בחורבן המקדשות וגלות ישראל לבין האומות, and even though it seems that the anger and wrath of God came about through the destruction of the בית המקדש and the exile that we've been experiencing amongst the nations for so long, הכל הוא לטובתם כאשר ייסר איש את בנו להעמידו על דרך טוב.
This is all for their benefit, just like a father sometimes, in order to get their child who's been acting naughty to get back on track. These are all statements that when we heard them in high school, they made us want to be naughty.
ממש. Yeah, yeah, I'm never going to fall into this, like people still, there's a trigger in in statements like this.
I want to understand it על דרך הפנימיות.
נמצא שאם הם מעמידים עצמם על דרך טוב. The point here is that if you set yourself up on a דרך טוב, and that doesn't mean being a good שיינע בוילא. For those that got that reference when they were younger or not.
Not. Not.
יוסף you didn't get, no, no one got, your father didn't say, "Come here, שיינע בוילא"? That's not the term he used to call me.
יופה חיו.
Not, well, the equivalent of that in, yeah. So he's saying, what does it mean to set yourself up as being a good boy? He's not saying over here being a צדיק. What is setting yourself up על דרך טוב?
על דרך טוב is על כל צעד וצעד להתפלל, is that אתה, the level relationship of you, of נוכח, is also when things are שטימינג, when things are going good, when there's money, plenty of money in the bank. It doesn't mean to lose your mind, it just means to like to to לייצב את עצמך.
לייצב means to stabilize yourself, to concretize your צורה of a יהודי in saying in this relationship, it's always going to be דיבור. It's always going to be, you're always there. You're always going to be part of everything I'm going through. When things are bad, the nature is to cry out more, and then, and thus bring about a deeper sense of sense of closeness.
But when things are good and things are just okay, to also establish that that relationship of נוכח, not only when גם כי אלך בגיא צלמוות. So he says like this: נמצא, שאם הם מעמידים עצמם על דרך טוב, כבר אין צורך לייסר אותם. Meaning, if I'm constantly always with the the awareness of that יש בירה, יש מנהיג לבירה, I don't need reminders. I don't need something to wake me up and shake me up.
ובזה מבאר הפסוק, נאום הגבר שתום העין.
נופל וגלוי עיניים. Who says this?
בלעם. פירוש, בעת אשר מזלו של האדם גובר לטוב, when things are looking, when things are working out for me, הרי הוא מצליח בכל דרכיו, אינו זוכר כי השם הוא המטיב לו.
You don't remember that it's all comes from השם, the same way you remember that a ישועה out of hell would come from השם.
והרי הוא שתום העין. What is נאום הגבר שתום העין? What does literally that that relation, what does that that concept mean? Yeah, one of the eyes is blind.
שניסתמו עיניו מלראות שכל הטובה והברכה מאת השם יתברך.
Many people become שתום העין. When? When things are good. When things are good.
דאַווקאַ through goodness.
דאַווקאַ through הצלחות.
ורק כשנופל, בעת נפילתו, but only when you fall, אז וגלוי עיניים. Then the eyes open and realize, oh, where does it come from? from? It's like the רש"י of the boy on the father's shoulders that the father take him around then he asks a guy like, do you know where my father is?
בדיוק. And השם's like, you know, you're on his shoulders.
בדיוק. Very good. This week's רש"י.
אז נתכחש שיש בורא ומנהיג לבירה.
ומה דוע לא זכר את השם ברוב הטוב אשר עשה לו.
שאז לא היה נצרך לבוא לידי הנפילה. if I would just would have remembered, I wouldn't need all this. If I just would have remembered.
אלא זוהי עבודת האדם לזכור בוראו בעת שטוב לו. This the עבודה. So if we want to say what is Reb Nachman saying the עבודה of today is? Is to come is to is to talk to השם and talk about coming close to him when there's plenty of money in the bank and the kids' health is fine and you and your wife are getting along and you feel love in the air, דווקא then to choose to say how could this become intimate? How do I get here, right now? There's no, I'm not on an emergency תהילים list or anything right now. I could if I wanted, if I looked for it.
But now, from this place, this is this this is the עבודה, right? Like how do I do it right now?
בעזרת השם. When once a person plugs into that, he says, you don't need reminders afterwards. You know that's אין צורך בזה.
ובכך יאריכו לו מן השמים את ימי הטובה, and then his days of goodness will be lengthened from שמים and it'll be, look.
This piece, this small piece is a wake up call, a big wake up call because as a people, we're experiencing a revelation of godliness of אתה, of people that saw השם in עזה in the tunnels. But like I told you that the ינוקא when he when he was looking at סגב כלפון on the phone, on the on the when they did that first initial video call. So I sent out a short version. It was really about seven or eight minutes of a of a of a of a conversation.
One of the things the ינוקא said there, and this week the ינוקא came to דימונה, I don't know if you saw this. He came to דימונה to be to greet סגב כלפון that was released. His father and the ראש ישיבה and רבנים and thousands and thousands of people came, it was unbelievable. The ינוקא said, I said, אני מסתכל על עיניים שראו את השם.
אני לא מאמין. I'm looking at eyes that saw God. Okay, so the great, so they they had to go through whatever they had to go through.
בסדר, זה לא משנה.
We're not we're not looking for that לכתחילה. You know, what we are looking for is looking, like, looking to establish eyes that look, that see השם not in a tunnel in עזה, but sitting on איש תחת גפנו ותחת תאנתו on a hilltop in ארץ ישראל. Yeah, just like that. That, yeah.
And how is it that so many people are looking at this war and they're, ah, this is the power of our army and the power. Is that is that not what people are, I mean I see ממש not everybody is saying, you know, מזמור לתודה. Yet. It's okay, he's he's.
No, you're planning. What's that? The Torah portion is about it. It's human nature, man, it's it's not something it's not like a חידוש, you know. Is it the חידוש would be, the the real חידוש would be is if it was really looking at what what's going on and just being from what you the state of mind you're speaking about.
Or we're talking about, we're talking about half of the people already see that it's השם. Right. And that way, yeah, and that's contagious thinking. You know, that's beautiful contagious thinking.
It's really special. Listen, a great thing would be is like one of the moments we have in שול on שבת when the fire is on, דווקא at that moment to say, ריבונו של עולם, how much I need you. and not just to float and and float and be like, wow, this is so strong. But actually, actually there to catch yourself and say, הקדוש ברוך הוא, I know and you know this is what I need.
I know it can't be always but please engrain this into me so deeply so that when I'm going, חלילה, through a גיא צלמות, I won't forget that this is what I need. So according to Reb Binyamin, the אייבישטער is saying to you, brother, listen, I I don't really need to wake, if this is if you're here with me in this place, then I don't need to go and wake you up in other other ways.
עם ישראל tasted אחדות for a few seconds somewhere between October 7th and 9th, right? Like real, right? So, it's the same exact זאך. It's the same thing, like on the almost ultimate level to taste אחדות and say ריבונו של עולם this is everything I need for my נשמה for כלל ישראל.
So השם, השם will say, you know what, you finally חאפט it. You have you finally חאפט it, you're not going to get פאטשט in order to remember I need this. Right? Enough with the פאטשעס. It should be just a שפע of רחמנות coming from down from שמים on all of us and כי אתה עמדי.
כי אתה עמדי.
שקויח.