From Concealment to Light: How Speaking Your Words Restores Malchus to Its Source

Ajouté : 2026-05-17

[00:00:01]Okay. So, we're continuing with Torah Dal and just to be just inside so that we have the connection to where we're going to.

[00:00:13]So Abenu hints to the fact that there's a secret unity available where a person can live in this world as if they're in the next world can live with the light of Haba in this world. And that's done by way of unifying havaya and alkim the light of a kadeshu in revealed goodness with the belief that a kadesh is also found in concealment as well.

[00:00:35]And even though it's not present right now and we're not there yet, nevertheless, it's accessible because the future stands beyond time.

[00:00:46]And this element of seeing the world completely as good, the good and the bad, the the light and the darkness.

[00:00:53]>> All of my experiences, all of my frequencies is dependent upon our capacity of elevating malus from within its exile amongst the nations of the world.

[00:01:07]Because now malus and rulership malus and mesh is in the hands of the nations of the world.

[00:01:15]>> Amazing.

[00:01:16]>> And that's why it's referred to as avoidas alim. It's the work it's the handiwork of idolatrous forms of godliness because when maltus falls down into a low place it begins to congeal into separation into concealment into denim and into gurus.

[00:01:34]That's the akum. That's the world of the nations of the world. That's the world of separation. That's the natural order of things. That's tea. That's a world that appears to be devoid of the animating light of aeshu. It emerges slowly but surely from the originalsum and it congeals ever so slightly until it expresses itself as aim.

[00:01:55]Now, God forbid to think that the din is separate from the source above because obviously alohim is the same as hashem.

[00:02:04]But the nature of the gluros is that as they descend downwards congealing themsel more and more they begin to take on the appearance of separation. That's the quality of den. It's its severity.

[00:02:14]It's cutting something off. And so the dimsum in its loftiest place which we hinted to was shimo the name of a kadesh that exists prior to the world as it conceals itself slowly but surely it congeals into real denim.

[00:02:28]And the only secret of being micdim is bringing it back up to its source.

[00:02:32]Because in the source dimin are also an expression of the ultimate din isum.

[00:02:41]So by definition the sum opens up the possibility of the ofus which is to conceal themselves and to burn away anything but their severity. And therefore naturally in the world of sum of elohim there's the possibility of avoid that's referred to as that's outside of the realm. That's all of the tyos.

[00:03:00]That's all of the various voices that are at war within us. And it captures over the tea. It captures overim. It captures over this worldliness where we're looking around and we're stuck in the bar and of it all unable to see how it's really rooted in.

[00:03:18]But when we elevate from within concealment nowades is going to reveal that he himself is king hava is king even in the realm of elohim and elohim what's referred to in the zoradesh as the name of the secret of faith the shalim the full name havaya elim these two unifications fundamentally necessary at each and every moment now here Raenu is going to take us directly into a very specific spiritual suggestion a realm called that once explaining to us that there's this concept of malus which is the possibility of elim which is separation which is the sense of concealment if we don't keep our eyes on its true source that sense of concealment becomes stuck within akum it is akum malus without being understood properly appears appears as if the nations of the world have malf themselves.

[00:04:22]And so we have to elevate malus. How do we elevate?

[00:04:29]When gives an there's there's no questions in terms of what he means because the simplehat of the is what Rabbi Nakman meant when he gave over the Torah. You can't deny thehat no matter how discomforting it might be to one's orientation to their spiritual work. So that's olive meant that used to have his and pass by him when they would visit and in their they would take the time to not confess but to be mit to express in front of Rabbi Nman transgressions that they may have struggled with or gone through. And with Rabbi Nathman I mean obviously there were thousands of people coming towards the end. The question was how was he going to be able to handle all of just the simple sheer amount of time?

[00:05:17]But they say that what would happen is sometimes the would come in they would start speaking would raise his hand and then they would go out meaning and felt that he was being mak everything. So obviously already there you see that it's not a a function of what we may think in the most negative way of like it's a power thing where has to hear god forbid right there's a mechanism here beyond comprehension of why might bring about a certain rectification yes >> I heard as well that you also sometimes have this back to them as they came in >> yes >> and then >> yes yes and even towards the end if I understand correctly and there's a lot of mecca in this which I was not able to read up on properly yet but even towards the end and I don't want to mistakenly quote something but it's not that this was the final tradition of what the were meant to do and it was meant to be cultivated kind of in in the broader scheme of one's relationship toadu to to vi to aadeshu in the light of the sadic with a conception of what the sadic would tell us to be able to say etc. Meaning it's not as specific a practice. Isn't there really took it from the Eden because that require the person everything everything you know the whole uncomfortable >> no I'm not even I I I mean the discomfort with this reality is is multi-level not everybody has access to a living sadic not everybody has the capacity to go to living saddic not everybody has an orientation towards sadic in such a particular way this is when we're looking at rabian Torah, there's no evading the Saddic and and there's no real fundamental understanding of the of Saddic other than taking the words seriously and and on the level because that's the biggest secret. It's still a revealed secret, but it's a secret nonetheless. So there's no denying what means when he talks about specific atos and heaven forbid to come and say that this might be what it means. But separating from the the minhug or the real ata of what to do in vi I'm going to talk more about how I understand it from a a psychosspiritual lens right I understand the the gesture of vi to to mean a certain psychological mechanism within the self now that's not to deny the fact that there are other layers of practice that a person can theoretically engage in but for the purpose of giving the shir this is where I find myself most comfortable and most authentic and kind of talking about it not to not to say anything about voy at large and but in order to understand voy we have to understand malus and we have to understand let's read the words of rabb first we're in oiml the e fashim It is impossible to restore to return Malus back to meaning it's not like Malus was taken from us and given to the is the Malus of that the have occupation over and so what we're trying to do is we're trying to restore Malus back up to so that down here can look in a real way like it's fundamentally light and good.

[00:08:50]The only way to do this is through expressing your words in front of by way of speaking your words to you rectify and you elevate the aspect of back up to its source.

[00:09:13]Let's go abstract first. Okay? Because on the simple level, on the psychological level, the value of speaking out your words, especially things that are burdensome upon a person's heart is self-evident. Right?

[00:09:25]Already tell us that.

[00:09:28]So there's two ways that I'll read this.

[00:09:30]Either to speak it out to another person or to kind of subjugate it and not allow it to be overwhelmed. Reb already points out that there are two gestures of two pulsations in a singular thing. By speaking it out, you overcome it. By talking out the issue, that my soul emerges from within me. It gets unstuck by way of my speech. So there's a a therapeutic sal that speech brings by just not holding it in anymore, by not holding something in.

[00:10:01]Malus is speech. Malus is our capacity to articulate. Malus is the way that our lives begin to take shape in a revelation of the story of Akadesh.

[00:10:13]When we get stuck, when our letters fall down, when our behaviors fall down, when we lose and we fall into and we fall into all sorts of struggles, our elim, our plea becomes something concealed. It now appears that which is our is amongst the it's stuck within concealment right now because it has no capacity to be mayor itself out of there. It can't climb out back to its source and kaduca.

[00:10:40]And so we have to start with the most accessible space which is also kind of the elevator up. We have to start with malus. When you find your malus stuck you have to reactivate your malus. And the easiest way to reactivate your malus is dbor because dbor can be done through right that a person has the source of dor is not dbor is not a even diore is a a speech act. It's a misa but it's also one that elicits an awakening internally. It's also one that's fundamentally connected to the deepest place of the soul. Dbor is the on the one hand it's the lowest quality because it's just you know an animal can make noises also. So we're intelligent animals but on the highest level dior is the crowning jewel of what it means to be a human being revealed through his pipet and tikuni and turning Torah into and the utilization of speech.

[00:11:36]You see the same thing the emphasis on letters as kind of the building blocks of existence when when life is entangled and tea becomes totally concealed. We have to dig down deep into the fundamental core of reality which is the oios the oios that create malus and those oos are jumbled when they get caught up amongst the amen and the lonos of the amen. And what we have to first and foremost do is elevate our debour to the highest place imaginable to recaptivate our strength by way of speaking in slundim. This is a major clim of Mosha Corbin which is I believe because I speak. Ah you're struggling with your amuna. Speak it out. Ah I'm speaking out things that I don't necessarily have amuna in.

[00:12:18]Nevertheless by speaking it out you concretize your amuna by engraving deeper and deeper by speaking. Speaking has a profound impact. Profound impact known and unknown. And so the quickest way to break oneself out of malus in the where I feel completely speechless and overwhelmed because there's the great noise of the only way is to recapture the one thing that has given me which is my capacity to speak to speak and again >> reflects the world. It does reflect the debort. It's we're we're always engaged in the maamaran in the assaros that used to create the world. But but the mechanism of his and the mechanism of using one's speech to kind of create spiritual openings and pathways is one that goes even higher. It goes all the way up to a place even higher than the original. It goes to the mimerass. The dber goes all the way back up to the to the highest place imaginable.

[00:13:18]Hi to tell us train your mouth to say I don't know speech is is rooted is rooted in racial in the loftiest place imaginable which is why it sometimes feels like such an empty act but nevertheless we have to have amuna in our debort a person has to believe in the words that they're saying and so the quickest way is to elevate our words where are we elevating getting our words back up to these words that have become we're all we all have so many things and so many blockages and and things and letters that have congealed into into bad kind of into the wrong arrangements as we're going to see and these wrong arrangements of the letters weigh and they engrave themselves upon ourel the body keeps score right the letters are written upon the soul and because of the suim we we feel heavy and bogged down and stuck amongst the so by elevating and and being and elsewhere and emphasizes how vid and not follow the alf and would say this and about is an amazing teaching but the fundamental root source of vid is the alf that conveys the words that are being expressed sadic is not listening to the particular. In fact, it's user to announce in public in a way that's kind of unabashed. But the saddic hears the particular words, the the syllables and each and every point of the word. And that's where the rectifications are taking place. Meaning the saddic sees to the core, >> not to the oh all of these letters have conveyed themselves in this particular engraving. That's a foolish thing to do to look at the end result is to look back at to the jumbled pile of letters and where we want to bring the letters up to. Where is malus really rooted?

[00:15:19]Where is our concealment and our selfhood and our and the tea of our heaviness rooted? It's rooted in a doesn't say right. He doesn't say I don't know if that language will come out in the Torah but right now he's saying is the go said someone who occupies and lives in a space of what's pure unadulterated it's the it's the divine nothingness that enliven and vitalizes all of existence at every moment from the perspective of anoid in truth the deepest bond in the world is between and malfus and this is the secret of Kabala and this is what Aman starts the entire with right that we have to restore we have to restore and together the to give us that's what every Torah in the is talking about and unfortunately we tend to assume that malus is just emergence from really bina and then like lower levels because in the order of the unfolding of things.

[00:16:31]Malus is really the lowest. But always and forever there's a hidden circuitry going on in silence bits between and Malus. This is how this is really where we're holding in in adumse or the past few weeks that there's a unique relationship between the and the of the divine nothingness and allightness and the anoid mado of it all as represented by the who has who has who carries the light of the saddic and the light of the Torah.

[00:17:00]objectivity and bringing malus from its entanglement back into its source and that's ultimately the pmius of what's taking place when we bring malus back up to explains in so many places that's the isu the clarification takes place in malus' job is to throw itself back into the ani has to take itself and throw itself back up to that's our job the takes the ion and and issu like that say that I forget which it was it was of who whenever in he saw that the wasman falling into he would say ah they're doing the chuva right this ofio this is the path of the ultimately to transform nega into and s into because the letters already carry within themselves the very light that needs to come out of them var is not saying please take this away from me pretend as if it never happened it's the process of chuva it's that this is what has happened and let me rectify this particular malus and bring it back up to because that's where the is going to take place >> I have a question >> can we generally say that that is the source of all the dehav this is not right so bina is bina is dinina that din and gura begin to emerge from within bina. That's why bina the name for bina is y which is but the which is the canellation expression externally meaning how it reflects itself is the nudos of elokim. So on the one hand bina is this of opposites. On the one hand it's rooted in the realm of the higher levels. On the other hand it has a susceptibility to expression downwards because and all of the midos come from bina and that's really where shir takes place. So we see din expressing itself most intensely and for the first time in a real way from bina. But we also have another cloud that abus that and are never separated from one another and that the yud and the of kavaya even though they appear to be separate expressions are fundamentally unified fundamentally always and forever never not which means that whatever we're saying by bina we have to naturally say by kma as well you have to be because nothing emerges at bina on its own which means that the gura uh is not emergent in some point of separation. It's rooted already up in but how can you have dam and how could you have any separation inma? So this is what's referred to as the this is the secret that the real shape of Simsum is ultimately taking place in not in Vina and that Simsum is not a hiding but rather a revealing and that the denim in their highest root are simply the engravings that a kadeshu is engraving so that there can be existence in order to serve him. ah that very naturally slowly but surely descends down the number line by way of dimsum into congealment and severity when you trace it all the way back up to its source you come to find that in its root the purpose of gura is a further expression of soina is the beginning of where din begin to take shape in an activated way and so when we want to be mik the din in daily experience we bring it back up to bina because in bina we see how these these particular denim are coming down into the world and I have to bring it to Bina. But the only way that bina is actually being is by then going even further into the light of which is the recognition that there are no meaning.

[00:20:52]Does that make sense?

[00:20:55]This is what the zor refers to it as like clear and still wine that rests upon its judges.

[00:21:04]that wine has the sediment to it which is the potential emergence of din but in its purified state the wine is above that it's the shish of din and but it's not actual it's bringing ani back to that's the quickest way the path of pain the path of suffering is to bring malus and to be my malus has fallen into the so now I have to do chuva on my that's fallen and my acts of that have gone the wrong way and my gura and then I come back to kuchab and then I have to and then I climb back into that's a d that's a long d that's a lot of effort and that's a necessary effort and a necessary process but there's a secret path what raenu describes as the shilman in the beginning of the lost princess which is just bringing malus directly back up to just bringing malus directly back up to and and affirming that is everywhere no matter what simple varing The impossibility of is what? Is that there's something unintegratable in my life. There's something that's too bad to be spoken out. There's something that's too shameful, too dark, too removed from the possibility of integration. That's what keeps us stuck in our lies and our, you know, self-p protection that keeps our symptoms at at, you know, enabled. And what that's fundamentally rooted in is a fear of what will happen if this information comes to light. Will I be loved? Will I be connected? And again, each and every person in their own context. But when it comes to the answer is always a person is still loved. Always. Other relationships become a reflection of your relationship with. But the vid is the fact that there's absolutely nothing to hide. There's absolutely nothing that is too far gone. That doesn't mean that you don't have to then climb your way up from and to do the hard work of chuva. But there's no possibility of going from malus back up to bina if you don't first realize that malus is fundamentally rooted in that starting off at the gate before I go through the process of work I have to fundamentally accept that hashem in the end of the day I know that you are with me and I am with you and there is absolutely nothing that can take away that the possibility of connection disconnection fine but there there's no there there's no separation Is it besides chuva?

[00:23:38]>> The process of chuva is ultimately going to be the this is a a process of chuva.

[00:23:43]The mitzvah of chuva always remains upon a person. Vidim is not god forbid a circuous route from from the need to make the rectifications and to do all of the work that a person has to do. But raenu is telling us right here right now. Let's say I'm living my life as a god-fearing Jew who wants your sham in this world and I fall into a god forbid and then as works one leads to another to another until I'm no longer the balabias and theahar is the balabias.

[00:24:10]It's a three-step process for every person could happen at any second every day and it happens countless times a day. Right? So if you're looking at the world from a perspective where there's hava and elokim and they represent two separate things then you're done. Then chu is the impossibility. How am I going to climb my way up if my elohim is different? If it's real, if it's separate from the light of akadesh to do chuva from a place of bina alone, from a place of separation used to be the mahalak where I had to fast and I could beat my body down into submission so that can come close back up to the grace of especially the teaches us that no chuva is far simpler than that. First and foremost, you have to radically affirm that you are connected and in good graces with malus is rooted in and are one and the same. Then you go through the work of doing chuva in a far more calm, collected, comfortable way. That's how I understand it.

[00:25:13]between this world and why is referring to okay that's a great question generally speaking when there's a particular taking place between and so we're going to refer to it as a of the which represents their and the shame adnus which represents malus there's also a way of looking at that in a far broader broader lens where it can represent soal and malic but generally speaking when we're talking about the loftiest most comprehensive perspective of unity of opposites it's alim that's what the zor kadesh refers to as uh as the shaleim the full name this is the secret ultimately so let's look at the words of And as we're saying it, it's to bring our words back up into its source. And that's done through this actual practice.

[00:26:24]Is at least at this revealed level. It even goes much higher.

[00:26:30]And this is what it means.

[00:26:36]Take with yourself things. Bring things with yourself. Dvarum are words. They're the the words that we live by. The language that we live by. The language we carry built into our narratives. The language of self-t talk. The language of our perspectives of ourselves, our assumed weaknesses, our assumed strengths. This is the language. This is the dvarum that's so often informed by all of the negative languages about how to relate to self from all of the external kind of systems of influence.

[00:27:06]That's the here. It's how I look at myself. It's the engraving of my spiritual narrative.

[00:27:14]You have to take these things.

[00:27:17]This process of owning these things and not being afraid of them and being able to reveal them to the light of day as expressed and bringing them to the face of the of bringing those words up and being ultimately able to reveal what needs to be revealed.

[00:27:33]This is the secret.

[00:27:36]is the aspect of how do we know one speaker for a generation means one ruler for a generation. So we see that the ruler is identified through the capacity of the king's speech. Capacity of the king to convey their messaging to their nation is what enables them to be a king. Everything other than that is a farce. Right? It could be that you know that it's hidden behind a curtain for for longer than they've actually stopped speaking. But the ultimate bond between the nation and the king is speech itself.

[00:28:12]So which means bring for yourself your words the baggage that you've collected.

[00:28:19]That's which means the secret of a speaker is the language of a leader and a ruler. And do what with this? What am I doing with my mouth? What am I doing with all of these engravings and I want to bring it back up to that I should rectify this. Now Rabenu is doing something crazy here.

[00:28:46]He's talking about it's about bringing it back up to Hashem. How do you bring it back up to Hashem? By bringing malus back up through but it's always going beyond.

[00:28:57]It's always illuminating and drawing down the highest level of unity that we should elevate and raise up these things. This is the element of the element of concealment and the nature of this worldly experience back up to the exactly like we said about before.

[00:29:25]I see you, Hashem, in the ease when things are going well. And I see you when there's things that I have to be misv on where there's an initial impulse of shame or I'm not good enough or I can't and I can't go v. And then I fall into all of the fallen fears of what are they going to think and what's that person going to think and I forget about the fundamental goal which is not to be afraid of anything but and to realize that there's ultimately nothing that's not fixable.

[00:29:55]Nothing that's unfixable. Everything is fixable.

[00:29:59]Every second.

[00:30:08]>> So, so, so we'll see. We'll see. We'll see. Does aid feel it? The commanderba says in the that anytime that there's a beer of in this world, a yid knows.

[00:30:21]how we know when we're spiritually on we all know right explains in the first teaching in that nobody can teach this each person knows in their own heart their closeness tokades but you know there's there's if if if unloading your stuff in front of strangers on on rusty chairs at a 12step meeting is beneficial for the soul imagine doing it in front of you know someone that you're able to own yourself fully in front of without shame right is meant to over here mean the ideal student of so but when or how we'll see Rabenu is going to give very clear mechanisms but in terms of the inner experience I think a person you know when when you trust it you know you know when you trust it that's what I would say so Aman says that this is the secret of here. what's happening in voyar somehow my dvarum or my elohim my stuff my baggage my shames the the bag that I carry the peel whatever it is that's elohim that appears to have fallen into a by bringing your words to by being capable of fully expressing yourself with the full confidence that you are still loved by and that there's a path towards tikun in whatever circumstance a person finds themselves in in that moment there is a release and a relief belief and a comfort and a calmness that restores the soul in remembering that ah I'm right where I'm supposed to be. I'm right with I'm never not with in that moment all of the turn into and all of the concealment turns into revelation all of it when you realize that you're still with after right we're impure we have no ability to bring the next moment you have to realize that but wait you're here with me also expressing I know I was sad today I know I felt far Today the is very often going to be revealed in our hisus in the practice of our which is Hashem I fell into sadness today. Hashem I fell into difficulty today. Hashem I fell into this today.

[00:32:49]Help me remember. Help me remember that all of my stuff is ultimately fundamentally contained within the goodness of your plan and myself. Slowly but surely elohim is restored back into unity with that's the where I realize everything that I've gone through is ultimately for the sake of redeeming the light of mus and rau has not said it yet but he says it everywhere that the light that comes about when malus is drawn out of the is far greater than the light that never had to go into concealment whatsoever.

[00:33:24]This is the ultimate light.

[00:33:28]It's not to remember your shame.

[00:33:31]It's own the experiences and transform them into processes that bring you closer and closer to how this parallels with I think it's exactly that it's together.

[00:33:50]This raenu is not talking about a particular element of here. He's talking about it through a particular mechanism which is why I think the lumbness of the mechanism is so important because it's mal going back up to but the vid here is what's enabling it but absolutely it's restoring all separation but raenu is personalizing it. It's not the separation of existence. It's not the separation of the kipos in the world and the husks. It's it's the inner the inner stuff var the things that the things that that we're embarrassed to say that we feel you know if we were to reveal them everything would fall apart right it's those very human elements that Rabbi Aman is speaking to here in a process of chuva so it's revealing the the depths of like the khal is doing but not only to a group of adept students who are already willing and able to be mosham for the kaduca at any given moment but is talking to any who's walking around carrying this of of their own particular form of and elevating it back up very simply through an act of and speaking to about it and saying what needs to be said. There's no greater disinfectant than the sunlight of reality on things that remain hidden.

[00:35:08]Again, this does not mean in any practical psychological suggestion of go and say whatever one needs to say. there are dynamics and characteristics that need to be taken into consideration in any given circumstance. Right? That's that's my humble opinion. Um other than if a person is a mandated reporter in one context or another. But but disclosure of of feelings is a delicate thing. It doesn't mean you know it's not a it's not a craft thing. It's bringing everything to in that moment where everything bringing up is is re-entering into a place of and in that place it's so I'm not announcing it to the world.

[00:35:52]This is not going out on a loudspeaker and saying look look what's happened but it's that inner light that says I've never been far. I've never been far.

[00:36:02]I've never not been okay. I've never not been held. I've never not been comforted. Everything has always already been fixed. Everything has always already been unfolding in the way that it needs to unfold. Meaning, a person has to know the sweetness of their amuna in order to effectuate the value of bringing my elim back up to seeing how everything is in the light of Hashem.

[00:36:28]So to actively become aware, to actively become aware it's not just that I should know. actively coming to be aware that every moment of concealment is ultimately an opportunity to reveal in new opportunities in more ways to be to be from to rectify and this is the is the whole thing we could go we could go a little bit varied while there's an idea I think what was done was um how who's a person to say that Hashem cannot be found in that that particular space meaning that it's not just bring up but within or itself that's sometimes the greatest revelation I think that's today of hidden as the consuming of revelation starting of it as the revelation of consuming so why why can't a person just stay why does he have to be sacred >> why does he have to go This is very good. When you look at when you look at all of the that talk about the secret relationship between Malus and it's not meant to be revealed until the future. It's a secret that's not meant to be revealed. The truest revelation of this secret is right is malus and seems devoid of water. And then suddenly there's not going to be a flow from outside. the water is going to emerge suddenly and we're going to be forced to acknowledge that oh it's always been water. The Torah of the Bashto of the sadikim came and gave us a taste of this. So we know that everything that we encounter in Malus is ultimately rooted exactly where it needs to be rooted. But the danger has always been and will always be even after the coming of Mashiach is to remember that we cannot go to kesser without going through first. Hma is B. Kesser is the recognition that everything is fine, everything is good. Nothing needs to be changed. Why move whatsoever becomes if it doesn't go through the refinement process of which is BL self-nullification, the recognition that the Torah, the light of what I'm meant to be doing. Even though an ideal is something that we've become allergic to in reality because we're so traumatized by needing to live in the ideals and comes and says you can live in the real that's not to negate the ideal. The the ideal is every second more and more and more chu more and more connection to which means that I can't rest in my laurels and I can't just recognize that everything is exactly the way it has to be. I have to bring it to I have to be in the light of the Torah which is the contemplation of unity that comes about with complete and utter to the highest degree possible >> that can happen within itself >> it's in bina to a person is mash in bina that's the a person can't be matalus in you have to raise malus to bina in order for malus to then have its true rectification in but that's because malus and bina are never separated but the full tikuin is not when Malus goes back to it's not even when Malus goes back to it's ultimately when Malus goes up into but that can only come about by way of the processes of bina and then staying in bina is staying in bina is is the harasha of the yes as opposed to the bit of of of kma and then you go up to kesser that once you've done the b then you can access the selfhood of that of that beina orientation. But now you're totally you're totally aligned with the light of a kadesh. You're not stuck in the desire of what makes me feel good or what what's best for me. It's of >> so is that perhaps the behind me why you have to bring the as beautiful. It's beautiful. I don't know but I would imagine the for the is even more meaning is the it's the the you want to sh the tell us that is going to be is not killing something and throwing it away is being and so so bringing the knife >> it's the bea it's the it's the of it malfus it's thearam He's hinting he's connecting it to the daffi.

[00:41:14]But but this element this is I think what's most important without going further. I I think what Rabinu is highlighting here is that the the individual experience of chuva is reflective of the the the process of of unity. the work of what the mikubalam are doing unifying havaya and alohim together unifying the world of and the worlds of before the dimum and after the sum for most people for all of us right all we can do is be parrots of the parrots of the parrots of the sadikim right but for most people it's inaccessible here is showing that no through your own vulnerabilities meaning var is vulnerabilities var is encountering vulnerability and not collapsing in the face of it because we feel that our love with is dependent on anything and breaking through to the other side and realizing that you know it's not dependent on anything and that comes about through the crucible of admitting to things that we're uncomfortable with because we're filled with shame. Shame only comes about after the of the implication that a person can be separate from on the source level of their soul quotes an amazing teaching from and it's in and he says that was asked why when we say we say it in plural language and said that what we're doing is we're implicating in our actions as well because if we did it that means that the vitality through which we did it was ultimately rooted in the infinite expression of akadesh's infinite light. Now obviously this sounds like a radical idea but it's the ramach's entire premise to tor and this is meaning that that that is running the show always. We're the ones who come to a perspective of feeling that we're totally and completely separate from him and in so doing we keep ourselves in hell. We keep ourselves stuck in shame and fear that exposes us to all of the insanity of this world. And you don't have to scratch the surface very deep to be exposed to it. The only true source of comfort is going to emanate from our connection to from our connection and our deep awareness that everything is fine and who never hid himself. Ahmus is saying the opposite. Okay, that's mitzio. But what does that have to do with and to be moer nephesh on which is and only then is a person able to become a receptacle for this new hak of of a new revelation of through my experiences down here and and taking joy in the fact that I am part of the process of revealing more and more of a kadesh and you know what what could be greater than that what could be greater than being a participant in the revelation And the mission of what created all of existence for which is to reveal his light in dark places and to first and foremost get rid of the shame. The shame is the the first thing that keeps a person stuck without actually changing anything. And and busha does not mean shame. Busha means embarrassment.

[00:44:28]Embarrassment is good. Embarrassment is good because the adal kite of the nama knows no limits. Like said there's no rahman is greater than a yid who doesn't know their sh. So busha is good.

[00:44:42]But the busha that has become this thick swamp land of shame that keeps us so afraid because we identify ourselves as broken that gets broken when a person realizes that I can speak. Many theorists will point to the unspeakability of trauma. First thing blocking trauma from being processed is the impossibility of speaking it out.

[00:45:02]Aman in the next point is going to say that there's an even deeper level that trauma goes which is into the body itself into the bones itself ah how do you undo the trauma that's engraved in the bones theim through speech through reorienting the suim of our experience and transforming our lives into gan into okay Oh.