📋 Shiur Overview
Summary of the Lecture – Erev Shabbos Parshas Ki Sisa, Shabbos Parah, 5786
A. The Foundation: Pnimiyus HaTorah (Inner Torah) Is Not a Luxury – It Is a Necessity
Every matter in Torah has peshat, remez, derush, sod (literal, allusive, homiletical, mystical meanings). The problems of a person’s life – in every generation, every family, every country, with all specific situations – cannot be solved through peshat alone. Specifically sodos haTorah, pnimiyus haTorah, Kabbalah and Chassidus, have come to solve problems that peshat alone cannot reach.
An important point: What is called “Kabbalah” is only Kabbalah as long as one doesn’t understand it. When one understands it, it becomes “simple matters” (devarim peshutim). A parable: One cannot explain the holiness of Shabbos only through the laws of borer (selecting) – one needs vessels, concepts, a language to understand what “holiness” means. And this only has someone who has a comprehension in pnimiyus.
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B. The Main Innovation: “Sur Mera” (Turn from Evil) Requires Just as Much Depth as “Aseh Tov” (Do Good)
This is the core of the entire lecture. We are mezalzel (dismissive) in “sur mera”:
– By “aseh tov” – matzah, seder, Hallel, Shabbos – everyone understands that one needs depth, kavanos (intentions), understanding. A sophisticated Chassidic Jew has a rich understanding of every mitzvah.
– By “sur mera” – “v’lo sasuru acharei levavchem v’acharei eineichem” (do not stray after your hearts and after your eyes) – suddenly he becomes superficial, foolish, without any depth. He only says “run away!” without any sophisticated understanding.
The Verse “V’lo Sasuru” – A Deep Analysis
The verse “v’lo sasuru acharei levavchem v’acharei eineichem asher atem zonim achareihem” (which you go astray after them) stands in the middle of Krias Shema, when a person is already, so to speak, in devekus (cleaving to God) – and specifically then the Torah tells him: “You are a zoneh (harlot) after them” – this is the normal state, this is the reality of every person, even the greatest tzaddik. Tzitzis is a segulah/remedy against this – “lema’an tizkeru” (so that you remember) – but one must understand why and how.
A Proof from the Mitzvos Themselves
There are more lo sa’aseh commandments (365) than aseh commandments (248). This means that the Torah itself gives more ways of warfare against evil than mitzvos of holiness. Just as one cannot fulfill mitzvos aseh without an inner understanding, so one cannot be careful with mitzvos lo sa’aseh without understanding the secrets of evil – both what evil is, how one is saved from it, and how one rectifies it.
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C. Why Are People Afraid to Think About “Sur Mera”?
The reason for the superficial understanding in “sur mera” is because people are afraid to think about it – and they are even right! Because it is indeed a kelipah (husk of evil), “asher atem zonim achareihem” – how should one think about it without being caught?
The Zohar’s Answer: “Limnede Tuv U’limnede Ra” (To Know Good and to Know Evil)
The Zohar says that a person’s obligation is to know both – good and evil: to free oneself from evil and to connect oneself to good. Knowledge doesn’t mean only to learn Gemara and divrei kedushah (holy words), but also to understand how evil works – not to become hidden in evil, but to be able to go out and connect the evil to the good. There is no other way.
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D. Limud HaRa (Learning About Evil) – What Does It Mean Practically
One must know how evil works – everything that stands in newspapers, everything that people do – but not remain stuck in the evil, rather go out from it, and transform this into “sur mera v’aseh tov”.
The Parable of Haman
In the Megillah it says that Haman wrote letters to all provinces, but it doesn’t say what he wrote. The Midrash, however, knows it – because Chazal thought themselves into Haman’s claims. A Jew who learns Megillah can better understand antisemitism than any gentile – and this is specifically the wisdom: not to run away from evil, but to understand it in order to defeat it.
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E. Emunah (Faith) – The Key to Not Getting Stuck
“Harbeh asu v’lo alsah b’yadam” (many tried and did not succeed) – many people remain stuck in evil. Commentators bring that even a tzaddik can enter l’shem shamayim (for the sake of Heaven) and be lost. But: whoever enters with true intention to clarify, does not get stuck. Those who get stuck are people who already from the beginning wanted the evil and use Torah as an excuse.
Emunah is the key – a spiritual power, a segulah that holds a person when he is in the deepest darkness. The verse “ki zeh Moshe ha’ish lo yadanu mah hayah lo” (for this man Moses, we know not what has become of him) – this “not knowing” began the sin of the Golden Calf. A person with emunah can live with “lo yada” (not knowing), he can endure a situation of lack of knowledge, because he knows that the concealment is temporary – “at night the sunrise will return.”
The Arizal’s distinction: Ze’ir Anpin (the lower level of da’as/knowledge) can go away, but Atik Yomin (emunah, the higher level) never goes away. “Vatilbash Esther malchus” (and Esther clothed herself in royalty) – this is emunah.
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F. A Person Did Not Place Himself Here
A strong point: One did not choose for oneself to be in this generation with internet, AI, and all the trials. Divine Providence made it so. The Shechinah wants that in 5786 her people should deal with all these difficulties. The verse “vayifga bo ba’derech” (and he encountered him on the way) – the Almighty sent the angel appointed over desire to Yehudah. Desire comes from above, not from the person himself.
Therefore: What are you afraid of? If Divine Providence placed you here, you can get out. Specifically through da’as – through understanding well how it works – can one find the rectification.
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G. Parah Adumah (Red Heifer) – The Model of Birurim (Clarifications)
This is the secret of parah adumah: the Kohen who sprinkles the ashes becomes himself tamei (impure) – he must crawl into the secret of evil, understand Haman, and through this he can elevate. He becomes somewhat tamei, he must later himself undergo purification – but this is the way: metamei tehorim (making the pure impure) in order to metaher temei’im (purify the impure).
Chukah doesn’t mean there is no explanation – it means that without emunah one cannot do it. Whoever doesn’t have emunah doesn’t have the segulah to enter and come out.
Why We Don’t Have Efer Parah Today
We are all tamei meis (impure from the dead) because we don’t have efer parah. And why? Because we don’t have enough emunah – everyone is afraid of tumas meis, especially the tzaddikim don’t want to enter. Therefore the “sur mera” is weak, and consequently also the “aseh tov” is weak – because aseh tov depends on true sur mera.
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H. Cheit HaEgel (Sin of the Golden Calf) and Avodah Zarah (Idolatry) – Not Completely False
The Sin of the Golden Calf Must Be Understood
Cheit HaEgel is not a small matter – there lie within it secrets. One needs very much emunah to learn cheit HaEgel and not become lost – but whoever has emunah can learn all the avodah zarah in the world.
The Zohar’s Innovation: Avodah Zarah Has Existence
The Zohar in Ki Sisa asks: The verse says “sfas emes tikon la’ad v’ad argi’ah leshon sheker” (a lip of truth will be established forever, but a lying tongue is only for a moment) – if falsehood cannot last even a moment, how do Christianity, Islam, and all heresies last so long with billions of followers? It must be that it is not completely false – there is some truth in it that must be understood.
The Zohar explains: Whoever serves the sun is not crazy – the sun indeed has a tremendous power, a holy Name that guides it. The idolater is right that there is a power, but he doesn’t understand it correctly – he doesn’t see the whole picture, he distorts the holy Name into a name of idolatry. Avodah zarah is essentially a lacking da’as – he thinks that a small detail created the world, when in truth the Godliness is much greater.
Moshe’s Drink – A Secret of Birurim
Moshe Rabbeinu burned the calf and gave the Jews to drink from it (“vayashk es bnei Yisrael”) – almost like efer parah. This is a pattern of birurim: not to run away from evil, but to work it over, to extract the spark of holiness from the kelipah.
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I. The Filter – An Innovation L’havei Alma (For the World to Come) in Avodas HaBirurim (The Work of Clarifications)
From Running Away to Filtering
– In the past people thought that the remedy against internet was to run away completely – several tzaddikim held this way.
– A new way came: not to run away, but a filter – a technological chevrah (fellowship/company) that sorts out for you.
– Such a type of fence never existed – one never heard of putting technology on a car so it shouldn’t drive to bad places, or on a pen so it shouldn’t write bad things. The filter is an innovation – and therefore one must be happy, because it teaches us a completely new way in avodas Hashem.
The Filter as a Spiritual Process
The filter enables something that never existed: one can be everywhere in cyberspace – among all gentiles, all things – and “lo yigash eilecha” (it will not come near you), like “yipol mitzidcha elef” (a thousand may fall at your side). In the past a person had only two choices: either you are there and you are stuck, or you run away. On physical eyes there is no such remedy – on internet yes.
AI as the Next Step – Automatic Birurim
AI can make a new type of filter that goes even further:
– Until now a person himself had to be mevarar (clarify) – read information, translate it according to emunah, extract the spark – hard work.
– Now one can make that the AI should automatically translate: where it says a name of avodah zarah, it should rewrite “Hashem asah” (God did it). In the past one needed entire Kabbalah and kavanos to nullify a kelipah – today one can do it with a filter.
The Example of Sun Worshippers – What We Miss
The Zohar brings: the idolaters who serve the sun catch every morning a tremendous abundance – they figured out a technique to be sustained from that light. We however – we get up in the morning, “another day to work,” and we don’t catch the tremendous light from the sun, because we don’t have a vessel for it. The gentile made an order, a prayer, he bows – he figured out a way. We do say “tovim me’oros” (the luminaries are good), we dance at kiddush levanah – but we don’t understand enough what this means.
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J. The Filter in the Mind – From Physicality to Spirituality
The filter also exists spiritually – entirely in the person’s moach, da’as, mind:
– Every time we see something, we don’t see it directly – only through a “davar hamislabesh” (something that clothes), an intermediary, a mask (like Moshe’s masveh/veil).
– The mask interprets – it translates things according to what is relevant to me.
– If so, one can place a “shomer hapesach” (guardian of the opening) – instead of getting nervous from what one sees, one can train the internal filter to translate everything correctly.
A Practical Parable – The Tzaddik and the Gentile
A tzaddik hears a gentile shouting to pick up the “hay,” and immediately he hears from this that one must pick up the letter hei – elevate the Shechinah. This is not that the tzaddik first heard the gentile, and then sat down to think “how do I squeeze this into Chassidus?” – no! The tzaddik had a filter that runs automatically in his head, and therefore he immediately connected to the spiritual content. The difference: the filter is not a retroactive interpretation, but a l’chatchilah (from the outset) perception of the world.
The Filter Also Works for Actually Evil Things
Even bad things – when one has the filter – will immediately turn to good, will give something that can be used. But a condition: this only works chutz (outside) the normal service – one must have fixed times for Torah, hachnaa’ah, havdalah, hamasaka (submission, separation, sweetening) – all levels of service. The filter is a new type of Torah that one builds upon the foundation of regular service. It is a “masach mavdil” (separating screen) – a partition that only lets through what one can hear in a good way, and blocks what can disturb.
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K. The Conclusion – Efer Parah Adumah as the Rectification of Cheit HaEgel
This is the true secret of efer parah adumah that rectifies the cheit HaEgel. The cheit HaEgel was – one took the powers of the world without a filter, and therefore avodah zarah came out. The parah adumah – which is a chukah, a secret – teaches us a new way in Yiddishkeit: one can enter the world, hear everything, see everything, but through the filter everything is transformed to holiness.
Perhaps it is “an toras” (without a formal Torah structure), and specifically because it is so, it is very true. But each person must figure out for himself the practical details – the lecture only gave the foundation.
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The Logical Flow of the Entire Lecture
1. Pnimiyus HaTorah is necessary – peshat alone cannot solve all problems
2. “Sur mera” requires depth – just like “aseh tov,” one cannot be superficial
3. People are afraid to think about evil – but the Zohar says one must
4. Limud hara – understand how evil works (parable of Haman)
5. Emunah is the key – to not get stuck (cheit HaEgel = lack of emunah)
6. Divine Providence places us – one shouldn’t be afraid
7. Parah adumah = the model – metamei tehorim / metaher temei’im
8. Avodah zarah has existence (Zohar) – one must understand why
9. Moshe’s drink = birurim – not to destroy, but to work over
10. The filter = innovation of our generation – a new way in avodas habirurim
11. AI = automatic birurim – the next step
12. The internal filter in the mind – a l’chatchilah perception of the world
13. Efer parah = the rectification of cheit HaEgel – enter the world with a filter, and transform everything to holiness
📝 Full Transcript
Secrets of the Torah in “Turn from Evil”: Why One Needs Pnimiyus (Inner Dimension) to Combat Evil
Introduction: The Necessity of Sodos HaTorah (Secrets of the Torah)
It is today Erev Shabbos (Sabbath eve) Parshas Ki Sisa, Shabbos Parah, 5786. We have taken on a custom to speak on Parshas Ki Sisa, Shabbos Parah, the Shabbos after Purim, about the secret of the vessels and various vessels that the Rabbis say one should place a filter on.
Just as everything has peshat (simple meaning), remez (hint), derash (homiletical interpretation), sod (secret), as we hold, truly lemiso (in truth), not things that can be properly expressed in other shiurim (lectures), but truly lemiso there is no way to solve the problem, the question, the issue that a person lives with in this world, which means always with all the specific details, with all the situations that occur in every generation, in every year, with every person, every person, every family, every country, every city, everything has its special reality. And one cannot, it is not possible to solve the question except with what we call sodos HaTorah, with what we call pnimiyus HaTorah (the inner dimension of Torah).
This is indeed the reason why all these things exist. It’s not simply that the peshat was good, the peshat was good, but the Zohar added teachings because something new was needed in that time. The reason why all these teachings exist at all is because there is a problem in the simple peshat.
The Real Problem That Sodos HaTorah Come to Solve
We spoke yesterday, the shiur hasn’t been uploaded yet, we spoke yesterday at the beginning of the shiur about a point in this, briefly, that there is a problem, there is a real problem, and all these things that we learn, that Chassidic sefarim (books) came, and Kabbalah sefarim came, they came to solve a problem that other people don’t solve. It simply exists.
The truth is that it should be the ultimate perfection perhaps of just a problem that it shouldn’t be only according to Kabbalah. But the foundations, the concepts, the ways that we learn, the truth is that it’s not Kabbalah. What does Kabbalah mean? Kabbalah means it’s only as long as one doesn’t understand it. The one who understands it, it becomes simple, it becomes simple things.
The Necessity of Pnimiyus to Understand Kedusha (Holiness)
So, the point is that one must learn Kabbalah about all these things, and to run away, to say according to peshat, this is as we see that there is very much seemingly, that even the Jews who already learn, who already understand a bit better, they understand that Shabbos cannot be explained simply, not at all, that it is “Shabbos ki kodesh hi lachem” (the Sabbath is holy to you). Shabbos is kodesh (holy), it stands in the weekly order. One cannot explain Shabbos with the fact that one may not do borer (selecting). One must explain the kedusha.
Who has a language at all? Who has a language at all? Who has words at all, vessels, vessels from various vessels, vessels, concepts with which one can bring forth kedusha, what the word kedusha means? Only one who has a bit of comprehension in this, a mekubal (Kabbalist), or such a type of person, he has theorized, he has a bit of a theory of what kedusha means, or a Chassidic Jew.
Chapter 1: The Double Standard in “Aseh Tov” (Do Good) and “Sur MeRa” (Turn from Evil)
The Same Way by “Sur MeRa”
And the same way one would need to understand in us, perhaps we are mezizel (negligent) in sur mera. Another one of the great secrets of Adler Yehuda ben Aharon Haman ben Baruch Mordechai, it is also the secret of Parah Adumah (Red Heifer) which always comes after Purim.
That is, we are very accustomed this way, there is an aseh tov. Aseh tov means that one immediately goes to do mitzvos (commandments) on Pesach, one goes to prepare the Seder. And everyone who understands a bit, has a bit of a level of daas (knowledge) that is greater than third grade, knows that it is not enough to do it simply, it is not enough not to eat chametz (leavened bread) and to eat matzah.
One must bring out what is the matter of the matzah, what is the matter of not eating chametz, what does it bring out, how does it help a person? It must help a person, the Torah was given to help a person, and it doesn’t help. Whoever doesn’t understand, whoever doesn’t have a process, is indeed, not just a theory, right? He has something of daas, he has a perception, he has something, he lives in a certain daas, in a certain life of the mind, where he is massively conscious of what is the reality, what is the teacher, and what are the four cups, working is not almost.
The General Recognition by “Aseh Tov”
This is simple, everyone knows the foundation that every, every Chassidic Jew in the world, perhaps even a Polish Jew, everyone agrees to this foundation.
But by “Sur MeRa” – A Completely Different Story
But when it comes to sur mera, that is, everyone knows that in the world there are many trials, “velo sasuru acharei levavchem ve’acharei eineichem asher atem zonim achareihem” (and you shall not stray after your hearts and after your eyes after which you go astray). It is such a beautiful pasuk (verse), I thought about this recently.
The pasuk says, everyone knows “velo sasuru” what it means, yes? It is to the Mizrachi, “acharei levavchem” is heresy, “eineichem” is adultery, idolatry, whatever it is, it is the thing, yes?
Chapter 2: Analysis of the Pasuk “Velo Sasuru”
The Context: In the Middle of Krias Shema
The pasuk tells you, you thought you are reading Krias Shema here, you are already holding by the third parsha, you are already in complete devekus (cleaving to God), and it grabs you with the “velo sasuru”. The pasuk tells him, why do I tell you? Why do I tell you “velo sasuru acharei levavchem ve’acharei eineichem”?
“Asher Atem Zonim Achareihem” – The Normal of Every Person
“Asher atem zonim achareihem” (after which you go astray). Because you are a zoneh (one who strays) after them. Because that is the normal. Every tzaddik, the greatest tzaddik who says Krias Shema, says about himself “asher atem zonim achareihem”. And against this the pasuk comes to help you. The pasuk wants to take you out. Moshe Rabbeinu with the Ribono Shel Olam (Master of the Universe) with His Torah wants to say something “velo sasuru”, one should go out from this “sasuru” a bit, one should be able to find a better way to use the “levavchem” and “eineichem” instead of “zonim achareihem”.
Two Interpretations in the Pasuk
Yes, you can say according to peshat one argument that it doesn’t mean what I say, but simply “velo sasuru acharei levavchem”, which type of lev (heart), the one that goes after with the “zonim”. Okay, can also be a good peshat, but I think that my peshat is also good, and it is also a true teaching, because the Torah didn’t come to take care of problems that don’t exist.
The Torah Speaks to Your Reality
The Torah says, you, I know that you are a zoneh, “asher atem zonim achareihem” – zoneh, yes, not a zoneh, he is zoneh achareihem – and for this I bring a whole Yetzias Mitzrayim (Exodus from Egypt), for this I put on tzitzis (ritual fringes). Why do you put on tzitzis? A tremendous tzaddik, why do you put on tzitzis? Yes, he is indeed a tzaddik yesod olam (righteous foundation of the world). He puts on tzitzis in the morning, the pasuk tells him: why does one put on tzitzis? “Lemaan tizkeru va’asisem es kol mitzvosai” (so that you remember and do all My commandments), you should remember “velo sasuru acharei levavchem ve’acharei eineichem asher atem zonim”, it means your life is a zoneh heart. Remember with the tzitzis is a segulah (spiritual remedy), is an eitzah (advice) to go out from this.
The Point: “Sur MeRa” Needs Just as Much Depth
So, I interpret, and we don’t grasp, I interpret that in this “velo sasuru acharei levavchem asher atem zonim” lies exactly as much secrets and perhaps more, perhaps more wisdom, perhaps more depth, perhaps more profundity, perhaps more subtle understandings one must have, as lies in the matter of cooking and saying Hallel on Pesach night and making matzah and all things.
Chapter 3: The Calculation of 248 Positive Commandments and 365 Negative Commandments
The Question of the Maharach”v
It must be so, as the Maharach”v says, I have a noise in Shaarei Teshuva, what is this? Everyone knows that here in the Torah there are 248 positive commandments and 365 negative commandments. 248 positive commandments are matters of kedusha, yes? Every positive commandment is an object of kedusha or an action of kedusha, “veshachanti besocham” (and I will dwell among them), with this one brings in the kedusha to the world, this is the positive commandments, it is tremendous!
The Depth of Negative Commandments
But there are three hundred sixty-five negative commandments. Negative commandments the simple meaning: don’t be bad, yes? Don’t go after the “asher atem zonim achareihem”. There are 365 negative commandments, these are all ways of war, ways of advice that the Torah gives against the Sitra Achra (Other Side), against the kelipah (husk, evil force), against what would have been without this. And in this come more laws, more commandments, much more than what there are from the positive commandments there are negative commandments.
The Conclusion: One Needs Pnimiyus in Both
So there is a deep wisdom, and just as we say “it is impossible to fulfill positive commandments properly”, one cannot make Shabbos without learning the kavanos (intentions) of Shabbos, a pity! The same thing one cannot be careful, as it says one cannot be careful from a bit of chametz, yes? One cannot be careful from negative commandments, one cannot do the “sur mera” without understanding the secrets, both the secrets of the evil, and the secrets of how one is saved from the evil, how one rectifies the evil. This is clear, everyone knows this essentially.
Chapter 4: The Practical Reality – The Double Standard
The Sophisticated Chassidic Jews
And it comes out however in practice the world is not quite so, one sees all these very sophisticated people, very sophisticated Chassidic Jews, mekubalim (Kabbalists), mashpi’im (spiritual mentors) etc.
By “Aseh Tov” – Very Sophisticated
And when it comes to explaining what is Purim, why one must get drunk on Purim, why one must eat matzah on Pesach, he is tremendously sophisticated, he has a better interpretation, and indeed it helps, through this he receives the comprehension, he receives the abundance from eating matzah on Pesach.
By “Sur MeRa” – Foolish and Superficial
When it comes to being careful from “velo sasuru acharei levavchem ve’acharei eineichem”, he has a very weak understanding, he says the greatest level of foolishness, the greatest level of superficiality that can be, just to run away. Even he doesn’t say that the advice is not to run away as far as possible, he just says that he doesn’t have a tremendously sophisticated understanding, he is very foolish, very superficial, and in his foundation he says that with such a superficial understanding one cannot succeed, one cannot accomplish anything, it doesn’t work, and he indeed sees that it doesn’t work.
Chapter 5: The Reason for the Double Standard – Fear to Think
Why Does One Have Such a Foolish Understanding?
So, and understandably the reason for this is, and here I go back to what I began to speak about “ad delo yada” (until one doesn’t know) about the secret of eifer (ashes) of Purim, the reason why he has such a foolish understanding is because he is afraid to think about it, and he is right, he has what to think, this is indeed a kelipah, this is indeed a terror about “asher atem zonim achareihem”, so how will he think about it? He runs away.
The Zohar: “Leminda Tov U’leminda Ra”
On this it says in the Zohar, a very important Zohar, we always say it, that the obligation of a person is “leminda tov u’leminda ra” (to know good and to know evil), and to separate oneself from evil and to attach oneself to good. This is an obligation, the obligation of knowledge.
Knowledge Means Also to Know Evil
Knowledge is not only to know good, not only to learn Gemara Tosafos, to learn matters of kedusha, but also to know evil. To know evil means to know everything that is in the newspaper, everything that is in the “asher atem zonim achareihem”, the whole way how the evil works, and understandably not that he should become stuck in the evil, but he should go out from the evil, he should attach the evil to all good. This is the obligation, this is the basic way how it works, there is no other way how it can work.
Chapter 6: The Necessity of Emunah (Faith)
One Must Do This with Very Strong Emunah
And understandably one must do this with very strong emunah, very difficult. Whoever doesn’t have enough emunah, whoever doesn’t have… yes, when I say emunah I mean the thing that can hold a person while he is indeed in the evil, while he is lemindrei [leminda ra: to know evil], I simply also need to understand what is the side that the evil has, yes?
To Understand the Side of Evil
What does he say? What does Haman say? Does he have some logical argument? Does he have some claim? We saw in the Midrash laid down, that Haman wrote… it says in the Megillah that letters were written for all the provinces and so forth, books. But it doesn’t say what he wrote. The Midrash told what he
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[End of Part 1]
Learning Evil, Emunah, and the Secret of Parah Adumah: How to Understand and Elevate Evil
Chapter 1: The Obligation of Learning Evil and the Danger of Getting Stuck
Learning Evil – What It Means Practically
To know evil means to know everything that is in the newspaper, everything that is in the “asher adam oseh osam vachai bahem” (which a person does and lives by them), the whole way how the evil works.
And it doesn’t mean that one should become stuck in the evil, but one should go out from the evil, and one should make sur mera letov (turn from evil to good). This is the obligation, this is the basic way how the evil works. There is no other way how it can work.
The Necessity of Emunah in Learning Evil
And understandably one must do this with much emunah, very difficult. Whoever doesn’t have enough emunah, whoever doesn’t have… yes, when I say emunah, I mean the thing that can hold a person while he is stuck in the evil, while he is… learning evil, the simple meaning is also to understand what is the side the evil has, yes? What does he say? What does Haman say? Does he have some logical argument? Does he have some claim?
The Example of Haman’s Letter
We saw that the Midrash laid down on Haman, it is written… we don’t have… Haman, it says in the Megillah that Haman wrote letters for all the provinces, and so forth. But it doesn’t say what he wrote, and the Midrash told what Haman wrote in his letter. The whole sermon, antisemitic sermon, that Haman wrote, the Midrash knows it.
How did the Midrash know? Perhaps he had a tradition? I don’t know. But it can also be that he thought into it, he knew what is the claim of Haman. One must learn what is Haman’s claim.
A Jew Can Better Understand Antisemitism
And the Midrash… the Midrash Jew, the Midrash that learns the Zohar, the Jew who learns Megillah, can be a better antisemite than any gentile, because he understands well what is antisemitism.
And now is wisdom not to be an antisemite, wisdom to be a Jew who speaks… runs away and he doesn’t want to hear what is said. It’s not wisdom, one didn’t come to the world to make tricks. It doesn’t solve the problem. In order to solve the problem one must do learning evil, and one must through this strengthen oneself in sur mera ve’aseh tov (turn from evil and do good).
Many Tried and Did Not Succeed – The Danger of Getting Stuck
And it is indeed very difficult, it is difficult because many tried and did not succeed. There are very many people, this is the fact, because so many people remain stuck by the evil.
There are even, although I don’t hold so, but the commentators who always speak about the yesod always say that it can even happen a tzaddik who went and entered into the evil for the sake of Heaven and remained stuck there, because it says in Toldos where he brings the foundation from the Baal Shem Tov, but the truth is not so.
The Speaker’s Approach: Who Gets Stuck and Why
The truth is that there are much more people who were from the beginning already by the evil. But were there many people who tried to elevate, to clarify, and they became stuck? I think not. I think no one.
You know that everything is dependent on the first intention. Perhaps there are people who use the Torah as an excuse to do the evil that they already wanted to do from the beginning. That can be. But in my humble opinion (le’aniyus da’ati), it’s not correct, I don’t see that the history should be that I don’t know many people who became wicked (resha’im) because they tried to be the kind of tzaddik who elevates the evil. I haven’t seen it, it doesn’t seem right to me.
The Entire Torah Tells You This
It only seems to me that this is the point, the entire Torah tells you this, that there is evil in the world, and the evil has some role (tafkid), and one must clarify it, one must elevate it, “The Lord has made everything for its purpose, even the wicked for the day of trouble” (kol pa’al Hashem lema’anehu vegam rasha leyom ra’ah – Proverbs 16:4).
The Definition of Evil and the Solution
And of course, this is the definition (hagdara) of evil, that there are people who “trouble themselves to come with him” (toreach achar lavo imo – referring to those who get trapped), they get stuck there. But before that I say, what is the solution (eitza) to this? Because this is the theme (nosa) of the Red Heifer (para aduma) that all the books (sefarim) speak about and tell us on our path.
Chapter 2: The Secret of the Red Heifer – Makes the Pure Impure in Order to Purify the Impure
The Paradox of the Red Heifer
That it makes the pure impure (metame es hatehorim), yes, in order to purify (letaher) the impure (teme’im) one must make the pure (tehorim) impure. The pure one, the priest (kohen) who sprinkles (zorek) the ashes of the Red Heifer (efer para), he must enter into the secret (sod) of the ashes of the Red Heifer, yes, he must understand the Haman very well, and through this he can elevate it.
The Priest Himself Becomes Impure
And he himself indeed becomes a bit impure (tamei) in this, he must later himself undergo a purification (tahara) to emerge from this thing, and likewise (hachi nami), he must do repentance (teshuva) for this.
The Question: How Can He Do It?
But how can he do it? And why can most people not do it? Because this is the thing called a statute (chuka), yes? All the books say, chuka is a Torah interpretation, and one must have faith (emuna) that it works this way.
Chuka Doesn’t Mean There’s No Explanation
“One apparently shoots the evil afterward” doesn’t mean that there’s no explanation (hesber) for this, that it has no answer (teiretz). It only means that if you are such a person who has no faith, you don’t have the special quality (segula) – and sometimes, faith is a segula, faith is such a spiritual power (koach nafshi), a segula, a thing that I can do such a thing even though I don’t know “until he does not know” (ad lo yada – from the Purim obligation), yes?
Chapter 3: Faith – The Power to Live with “Lo Yada”
The Parable of the Sin of the Calf: “We Do Not Know What Has Become of Him”
I’ve spoken many times, “And when all the people saw, they gathered around Aaron” (vayar kol ha’am, kibetzu al Aharon – Exodus 32:1), they told Aaron to make a calf (egel – referring to the Golden Calf). “For this man Moses, we do not know what has become of him” (ki zeh Moshe ha’ish lo yadanu ma haya lo – Exodus 32:1). You don’t know what happened to him. This started the entire calf.
The Problem of “Lo Yadanu”
You don’t know? Okay. You don’t need to know. If he had been a true person who can live with a point (nekuda) of lack of knowledge (choser yedi’a), he can live with lo yada, he doesn’t know, he hopes that he’ll find out tomorrow, he has some connection to knowledge (da’as), connection to truth (emes), that he doesn’t consider significant (machshiv) his moment (rega), what I understand in this moment doesn’t obligate (mechayev) everything.
The Patience of Faith
He believes that it can be that he is now in the midst of the earth (betoch aretz), now in the below (lemata), now in the concealment (hester) that went there, and at night the sunrise (zericha) and the Divine spirit (ruach hakodesh) will return.
“My God, My God, Why Have You Forsaken Me” – Two Levels of “My God”
Because he says “My God, my God, why have You forsaken me?” (Eli Eli lama azavtani – Psalms 22:2), yes? There are two levels of “my God.” The Arizal (Rabbi Isaac Luria, the Arizal, 16th century Kabbalist) says that there is Ze’ir Anpin (“small face” – a Kabbalistic term for a lower level of divine manifestation) and Atik. The Ze’ir Anpin can go away, the Arizal says the opposite, but I say it this way. But the higher level, which is called faith, which is called Atik Yomin (“Ancient of Days” – the highest divine level), doesn’t go away.
Idolatry and Faith
Ah, there is idolatry (avoda zara) here? Well, why is there idolatry? Why are there all these stinking husks (klipot – forces of evil)? I must have a reason for this. This is simply Divine spirit, “And Esther donned royalty” (vatilbash Esther malchut – Esther 5:1). This is faith.
Why Tzaddikim Cannot Understand Evil
And the reason why all these tzaddikim, all these people we’re talking about, they cannot properly understand evil, is because they don’t have enough faith to believe that when he understands the evil, that’s what he must now do. Not because he feels, not because he knows now, but because he believes, because he doesn’t know now. But he knows that here he is, he didn’t decide (machlit) on his own to do the service (avoda).
Chapter 4: Divine Providence Has Placed Us – We Don’t Need to Be Afraid
We Didn’t Choose Ourselves
Let’s think, as they always tell us about faith. Did we choose (bachar) ourselves to be in this generation, in this situation where there is this test (nisayon) and this husk (klipa) and this kind of internet and this kind of things and this kind of AI? Did we make this ourselves? Did we want this? Yes, yes, we cannot, most of us aren’t even corrupt (mushchat) enough to make this.
Divine Providence Made It
Rather what (ela mai)? We didn’t make this ourselves, Divine Providence (hashgacha) made this. The Divine Presence (Shechina) very strongly wants that in 5786 (the Hebrew year 5786, corresponding to 2025-2026) people, her people should be dealing with all these pig-like things (chazer’ei – referring to impure matters). She wants this.
Why Does the Shechina Want It?
Why does she want it? I can tell you according to Kabbalah (al pi kabbala), it’s a good solution to elevate. That’s an answer according to Kabbalah. According to the plain meaning (al pi peshat) there must be a better answer. Kabbalah is also a bit of faith. As long as we haven’t figured out what it is, one cannot give a complete answer according to the plain meaning, we say it’s according to Kabbalah. Okay. But in any case (al kol panim), she wants this.
What Are You Afraid Of?
So what are you afraid of? What are you afraid of going into it? What are you afraid of? Ah, one must do it correctly. Do it correctly. But we’re not being asked if we’re going to do it. It happens on its own. That’s the whole thing.
The Parable of Judah and Tamar: “And He Inclined Him on the Way”
What it says in the books that one cannot go into evil in order to elevate, it’s a question of a sin for the sake of Heaven (aveira lishma), one may, one may not. That’s because one doesn’t need to. It happens on its own, don’t worry. You can very strongly want to be a righteous one, foundation of the world (tzaddik yesod olam – based on Proverbs 10:25) who has nothing to do with this at all, and perhaps there is also a solution for such people. Very good. I can think that it’s so.
Who Has the Test?
But the people who do have the need, in other words, they have the test (nisayon). Who was the angel (malach), yes? It says “And He inclined him on the way” (vayet elav al haderech – referring to Genesis 38:16). The Almighty sent the angel appointed over desire (malach hamemuneh al hata’ava), to give a desire (ta’ava) to a Jew that he should go to Tamar (Genesis 38).
The Desire Comes from Above
Who sent the desire? From where do people have people? There are people who don’t have the desire. It’s not. Most people do have the desire. Why does he have the desire? Because he must do so.
“I Didn’t Do It Myself”
And indeed when he admits (modeh), when he says “I didn’t do it myself, the desire pushed me, the angel appointed over desire pushed me,” and but this, if one has faith one knows that this is not for oneself, this is not because I really want it. I’m not such a great wanter, I’m not such a great adder. You weren’t asked.
You Weren’t Asked
Even when you do want, okay, theoretically I want the desire, but not in this manner (ofen). You didn’t make the entire vessel (keli), the entire system, the entire arrangement (ma’aracha) that you should be able to do. Divine Providence itself did this.
If You Have Faith, You Have Nothing to Fear
So if you have a bit of faith, you understand, that if so, you have nothing to fear. Understand it well. One can emerge from it. One can, specifically through knowledge (davka al yedei hada’as), specifically through understanding well how the entire thing works, one can find the right way, one can… This is the rectification (tikkun).
This Is the Rectification
Go bring the rectification, and go let Israel (Yisrael – the Jewish people) be properly saved. This is the introduction (hakdama), the introduction to our words (hakdama ledivareinu), and to understand that this is the secret of the sin of the Golden Calf (chet ha’egel) that we learn at length (be’arichut) in the Torah portion (parsha).
Chapter 5: The Sin of the Calf – One Needs Faith to Learn It
One Must Understand the Sin of the Calf Well
One must understand the sin of the Calf well, it’s not a small portion, which was brought close (nitkarev) with those killed (harugim) and parts (chalakim) of it, but because secrets (sodot) lie in it. Not everyone can comprehend (masig) it, not everyone has the guts, not everyone has faith.
One Needs Much Faith
One must have very much faith to learn the portion of the sin of the Calf and not become completely lost. But whoever has a bit of faith, one can learn it, one can learn all the idolatries in the world (avoda zarot sheba’olam), one can learn the matter of the Red Heifer (ma’aseh para), one can go into the impurity of the dead (tumat met), and one can begin to understand.
Why We Don’t Have Ashes of the Red Heifer
And only whoever understands it, and today there are no ashes of the Red Heifer, yes, one of the things that is said that there are no ashes of the Red Heifer, so we are all impure from the dead (temei’ei met). In a certain sense, yes. And why don’t we have ashes of the Red Heifer? Because we don’t have faith, we are all afraid of the impurity of the dead, we don’t want to go, especially the tzaddikim, and consequently (memila) our “turn from evil” is fearfully subordinate to the “do good” (aseh tov), even to the “do good.”
“Do Good” Depends on “Turn from Evil”
“Do good” is dependent on “turn from evil,” but if one is not truly clarifying, not truly understanding the “turn from evil,” it’s certain that the “do good” is also quite weak.
Chapter 6: The Zohar’s Innovation on Idolatry
The Innovation That Was Innovated
So I want to say the novel insight upon novel insight (chiddush al chiddush) that was innovated (nitchadesh) on this Talmudic topic (sugya), also it’s connected with the portion and with the theme of Ki Tisa (“When you take” – the Torah portion containing the story of the Golden Calf).
The Holy Zohar in Ki Tisa
The holy Zohar (Zohar hakadosh) in the first few pieces of Ki Tisa elaborates at length (be’arichut ma’arich), we’ve already spoken about this in other years, he very strongly elaborates on this that idolatry is not a joke. Idolatry, this is the greatest husk that can possibly be, yes, “You will cast them away like a menstruous cloth; you will say to it, ‘Get out!'” (tizrem kemo dava tzei tomar lo – Isaiah 30:22).
The Question: How Does Idolatry Sustain Itself?
The idolatry, the impurity of idolatry (tumat avoda zara), which apparently one would say that there is no greater nothingness than this, there is no greater thing that is falsehood (sheker), that is husk, that is not correct like this. The Zohar says so, there is a verse, “A truthful lip will be established forever, but a lying tongue is only for a moment” (sefat emet tikon la’ad ve’ad arga’a leshon sheker – Proverbs 12:19), if idolatry didn’t have any existence (kiyum), it wouldn’t continue, we’re talking about however many idolatries there may be, what we call idolatry, Christianity with Islam with all kinds of other systems (shitot) of heresy (apikorsut), they’ve been going on for a very long time, they have billions of followers (chasidim).
It Cannot Be Complete Falsehood
It cannot be, it cannot be that this is complete falsehood, because the Talmud (gemara) says that a falsehood, even for a moment a lying tongue (leshon sheker) cannot stand. Rather what?
[The lecture continues in part 3…]
Filter as an Innovation in the Service of Clarifications: From Idolatry to AI
Chapter 1: Idolatry – Not Complete Falsehood
The Lecturer:
It would continue, he speaks of… whichever idolatry he saw then, what we call here idolatry, Christianity with Islam with all kinds of other systems that have existence, it’s been going on for a very long time, they have billions of followers. It cannot be that this is complete falsehood, if it were complete falsehood, “even for a moment a lying tongue” (ad rega leshon sheker – even for a moment a lying tongue cannot stand), even for a moment a lying tongue cannot stand.
Rather what? Says the Zohar, and so he interprets, there is a kind of truth that can be, but meanwhile there is a lying tongue. And the Zohar explains, do you think that a person who serves the sun, do you think he’s crazy? He’s not crazy, the sun has a great power, a Name, there is a holy Name that directs the sun, and the holy Name itself, when they distort it that’s the idolatrous Name that calls the sun. He’s completely right that there is a power, he doesn’t understand it correctly, he doesn’t see the whole picture, he’s a bit confused, okay, but to say that idolatry is complete falsehood, not at all correct, so says the Zohar.
Moses Our Teacher Made the Jews Drink from the Calf – A Secret of Clarifications
And the absolute truth, if one considers this the secret, Moses our teacher made the Jews drink from the calf, yes, he made from the calf ashes of the Red Heifer, yes, it’s almost not the same idea, he burned the calf, and made the children of Israel drink, he made the Jews drink. What is this thing? It’s very funny, yes, very funny, what’s going on here?
Chapter 2: The Filter – An Innovation for the World
From Running Away to a New Path
It seems that this, once upon a time people used to think, the sages used to think, that the solution would be for the internet, for all these things, that one would run away from it entirely, that’s what they thought would be the solution, many righteous people thought this way. There were other people who said differently, and they were right.
It came with a new secret, with a new path, every thing is advice from afar, kamina aman [ka mina aman – comes from aman, from emunah], which comes from above, advice on how to solve, and every piece of advice is a paradigm, every piece of advice is a sign, it’s some kind of parable, it’s some kind of approach, a new approach.
The Filter – A Technological Innovation with Spiritual Significance
A new approach came and said that we won’t run away, we’ll do a new thing, that is, we’ll make a filter, a filter is a naphah, a kevara [sieve], yes? They figured out technologically, very interesting, I’ll bring you into this a bit, I mean one must contemplate it.
A filter is a… also not only, not only the internet, the ways how one can reach all the klipot [shells/forces of impurity], not only that is an innovation, there wasn’t until not so long ago there wasn’t this way. Also the solution for this is also an innovation. Just as the secret of the internet, that the holiness that one finds among everything is the reshet [network], and in the altar there’s a reshet karkev etc., it’s a secret. Just as this is an innovation, it’s a new revelation that never existed, and there’s in this a potential for evil, just like every innovation, just like every creation. In creation there’s immediately, dovuk bo yetzer hara [the evil inclination is attached to it], there’s immediately good and evil.
The Filter as a New Type of Fence
Just so is the solution, that one had to have certain faith, certain faith in the sages, certain patents to figure out the solution, and one must see how well the solution works, and there are many details that we still don’t know with what exactly all the details. But the basic idea, the solution called a filter, is also an innovation, an innovation for the world.
People even ask the question, I’ll tell you always from the question that the opponent asks one can understand. Yes, they ask us the question, why does one need a filter? Have you ever heard that if one has a car one must put a technology on the car that it shouldn’t let the car drive to bad places? Have you ever heard that if one has a pen one should put a technology on the pen not to let the pen write any bad things? One hasn’t heard. There are many fences, the sages made very many fences and safeguards on many things, but such a type of fence I’ve never heard, that it’s an innovation.
But we, the rabbis who said simply that it’s entered something contrived, all kinds of made-up things that are in the generation in general, it’s not right, it has no connection. There’s no such obligation to put a filter, certainly not an obligation that is plainly an implementation [application], it’s plainly a detail that comes out clearly from some other obligation that stands. Not true. This type of thing is apparently an innovation.
The Filter Teaches Us a New Way in Service of God
Ah, if it’s an innovation I must be very happy. It’s an innovation, it’s a completely new innovation. With this one learns a completely new way in clarifications. There’s the work of clarifications, there are many ways of making clarifications, one must know a completely new way. From this one learns a completely new way in service of God, a completely new way how to deal with this world, with the whole thing.
It’s a new innovation, there’s never been such an innovation. But one can, let’s understand, the filter, and then this, so one must present the whole thing. The filter that one can buy, every type, the details one must figure out, but there are many types on every level of technology, of the connections, and so forth.
“A Thousand May Fall at Your Side and Ten Thousand at Your Right Hand, But It Shall Not Come Near You”
The filter is a new type of innovation, it’s truly a revelation that never existed. It’s a revelation that one can go to all places, one can be in such a place that the internet, the cyber space, in a certain sense one is everywhere, one can be everywhere at once, and among all the nations and all the gentile women and all the things that are in the world one can be, and they shouldn’t, “lo yigbahu” [they won’t reach]. Just like “yipol mitzadcha elef urevava mimincha elecha lo yigash” [a thousand may fall at your side and ten thousand at your right hand, but it shall not come near you]. How can this be?
Once one knew that one must go in a different way, one must go to a different place. That was once, that was the only way. A person had two choices: if you’re there, basically you’re stuck, you’ve sinned, it was unfortunately. “Ya’avor ben adam al yachid” [a person should pass by an individual], what does it mean? “Kehilot zonot” [gatherings of harlots], it says in the Gemara, one permits oneself, there can be no claims.
It’s a new innovation, a new thing. For the physical eyes there’s no such solution. For the internet there is such a solution. You can go everywhere, and you have a machine, a part of your machine, of your receiving vessel, that already works for you, and it already makes how it goes, it already makes from the beginning. When it sees a picture that it holds is not acceptable, it already immediately erases it before it comes to you. It’s a kind of revelation, it’s a kind of benefit, there’s never been such a benefit, there’s never been such a good thing, such a beautiful thing.
Chapter 3: AI as the Next Step – Automatic Clarifications
With God’s help, when it will be on the windows, one can put on every window like this. It should be a wonderful thing. And not only this, it should be able even today there’s even better, I don’t know if it already exists, but if it’s not yet there, they should make it.
AI Can Translate Everything Automatically
One can make with AI a new type of filter, that every thing it already translates, it already translates what it should be for good, without a person thinking. Yes, until now there was a whole problem, that you have to run away, and you had to, when one must clarify, it’s truly a difficult thing. A person must go and read some place, that he needs the information, he needs it in order to be able to understand the world, and in practice he must translate it and it should align with his faith, and it should align with his understanding how one looks in general, and not that it should be translating idolatry, it takes a process, it’s somewhat from the pleasure, it’s a lot of work.
One can already make that it should work by itself. One can already make that the AI should understand, that when it says for example, yes, let’s say a coarse example, yes, an example, idolatry. What does idolatry mean? Idolatry is simple. Idolatry is a deficient understanding, he thinks that the small detail made the world, that’s the whole one on it’s not, that the world is much greater, and the divinity is much greater.
The Example of Sun Worshippers – What We Miss
On the other hand, once simply idolatry, there are sometimes good ideas that the idolatry makes. The Zohar brings this week, that the idolaters serve the sun, every morning they bow to the sun, they receive the abundance from the sun. This is true, every morning comes a new abundance. And we say the liturgical poem in the morning “E-l baruch gadol de’ah, hechin ufa’al zohar hachama” [God blessed great in knowledge, prepared and made the radiance of the sun], the whole aleph-bet begins so beautifully every morning when the sun comes out, it’s truly a tremendous light.
And the idolaters catch the light, and they have a whole technique how to be revived every morning when the sun comes out. It should be a person, I need to find to dance. There are rebbes who dance “E-l adon al kol hama’asim” [God master over all works] on Shabbat, yes? “Tovim me’orot shebara Elokeinu” [Good are the luminaries that our God created]. “Tovim me’orot”, even Kabbalah means other things, but the simple meaning means that the sun comes out in the morning, one begins to dance “Tovim me’orot”. Yes, we dance at kiddush levanah [sanctification of the moon]. What is this? It’s a tremendous vitality, it’s a tremendous abundance, it’s a tremendous abundance of light, of truly the physical light, and also it comes with it, with this comes an abundance of joy, an abundance of “or tzadikim yismach” [the light of the righteous will rejoice], comes a tremendous thing.
So why do most, many of us, get up in the morning, oy, another day that one must go to work, another day that one must do. The tremendous light of the sun doesn’t come. Why not? Because we don’t understand, you wake up, you wake up, you wake up, how it happens, you don’t have a vessel how to catch it. The gentile from the nations of the world caught it, he made a liturgical poem, he made an order, a prayer, he bows to the sun, he figured out a way how to catch the vitality of the sun every morning.
From “Lo Taturu” to Filter – A New Benefit
But what do we do? It’s idolatry, it’s a terrible shell, we can’t stay there unfortunately, serving the sun, it’s a tremendous idol worship, it’s terrible. However so, it’s a prohibition “velo taturu” [and you shall not explore], as the Rambam rules, one may not look in the books of idolatry, even if there’s in this a benefit, because one will become caught.
This was fitting, the secret called a filter. Now there’s a new benefit, a filter. One can look everywhere, and the filter will already from the outset translate, when it says the name, the profane name, the false name, the name of idolatry, it will rewrite “the Almighty made”. Very simple. One must simply make the robot, teach it, when it says “name of idolatry did”, write in “Hashem did”. Good day. That was the advantage of the whole thing. Once one needed whole Kabbalah, whole intentions, and so on and so forth, to be involved in some shell. Today one can do it by itself with a filter.
Chapter 4: The Filter in Spirituality – In Mind and Understanding
The same thing, the truth is, the truth is, the truth is, and I’ll continue further, the truth is, the truth is, the truth is, this is truly physically. The truth is that spiritually there is such a type of thing, and the spirituality I mean to say, it can be entirely in the soul, entirely in the person’s mind, entirely in the person’s understanding, entirely in the person’s mind.
Every Seeing Is Through an Intermediary
We just need to remember that every time we see something, there are all the layers that exist. Computers are less complicated than people, people are even more complicated. When I see something, I don’t see it directly, I see it through some kind of thing that clothes itself, it’s some intermediary, yes? Moses made a veil. I speak through some mask, that’s the reality. And the mask interprets, it translates, it translates the things according to what’s relevant to me. We’ve spoken about this many times and in many ways.
A Gatekeeper Instead of Getting Upset
If so, one can place there a gatekeeper, instead of getting upset.
Many times, let’s say like this, many times a person, let’s say a simple example, a simple example that already translates to questions that are bigger questions. A simple example is like this, let’s say that I want to pray with intention, I want now to clarify myself, go into a deep contemplation and see some…
The Filter in Practice: The Secret of the Ashes of the Red Heifer
Chapter 1: How the Filter Works – A Practical Parable from Chassidic Righteous Leaders
World can help for the intention of prayer, it can’t be otherwise. But what?, you don’t know how. And immediately when it’s explicit there, you don’t have a filter. It’s immediately explicit in your head that it’s a disturbance. Set up a filter. The filter will translate everything.
Once it will come, for example, so to speak, if the Chassidic righteous leaders said: he heard that a gentile shouts that one should lift up the hay, the “hay”, and this he heard that one must lift up the letter hei, one must lift up, elevate the Divine Presence.
The Difference: Not Retroactive Interpretation, But Initial Perception
But what was? First he heard this, afterwards he thought, “how will I make from this Chassidism? Talpiyos tel shekol piyot punim alav, I’ll squeeze in?” No, that’s not what it was.
He had such a filter that runs in his head, and he heard “hay”, immediately he connected to the hei. And so one can do for every thing, even truly evil things. It will support him, it will support him for good, it will support him for something that one can use.
Chapter 2: The Condition: The Filter Works Only Besides the Normal Service
And this is, only one sets up first besides the normal service:
• The fixed times for Torah study
• The times to break the evil
• Submission and service
Have indeed all levels, a new type of Torah, make a filter. “A dividing screen”, make a filter. The filter only lets through the… it hears, it’s explicit from the outset for us in a way that we can hear it, in a way that we can’t be disturbed by it.
Chapter 3: The Secret of the Ashes of the Red Heifer: A New Way in Judaism
This is truly the secret of the ashes of the red heifer that rectifies the sin of the Golden Calf. It’s a new way how one can go in Judaism.
Conclusion: The Foundation Is Simple, the Practical Details Each Person Must Figure Out
I hope it’s clear enough. Perhaps it’s not a formal Torah teaching, and because it’s not a formal Torah teaching it’s very true, but each person must figure out the precise details for themselves, but it’s a simple matter.
One can go into the practical depth, but this is the foundation.