Farbrengen of the mashpia Rabbi Shlomo Chaim Kesselman

00:02 You don’t have much here in [unclear]. Spirits, a path. Shaved with a little. To run with a little. You can see [unclear]. It’s sharp; life is one thing. It’s joy. It’s not that they have a little. They already have a little there. Put it there to run. Slowly. That’s the Rebbe; many thanks. I want to put a little there and run. To come to the bed. That was Yonatan, thank you. That too is [unclear]. There too, there was never [unclear]. He already has respect. He thinks he’s already [unclear]. He already was [unclear]. That puts the two [unclear] there. They’re different. So we did something along those lines, a little, to acquire [unclear]. A little running. A little [unclear]. But that’s the Baal Shem Tov. But the Baal Shem Tov is [unclear] of Moshiach. That’s a good name. It seems like a good name to me. So I’ll say something like this. Surely it will come. So I’ll say that it’s as though [unclear], what’s happening here in the world. And [unclear] run to sit there. Not [unclear] there. Because [unclear]. This is a thirsty Jew; his strength is infinite. That is to say, that is to say, this is the Baal Shem Tov. They want, they want Yonatan to come. They want to see. There is the Baal Shem Tov, [unclear], getting a haircut. From Eretz Harel. From Eretz Harel. There was [unclear] together with [unclear]. But that has already become something great. It is already something special, simply [unclear]. There is already something great. But he is with the Jewish people, [unclear]. Who has it? [Unclear]. [Unclear]. Heaven forbid. The Jewish people [unclear]. The Jewish people. That is [unclear] Eretz Harel. I don’t know if this relates to the question, but I’ll tell you: outside, there is the previous [unclear], also true avodah. Around the wagons with a bowl, with a pool, and [unclear]. And at this stage I want to help you with a dwelling in the lower realms. I saw that you want to get married. What

02:42 is that? So I’ll tell you what it is. You understand that this whole organization, the director of [unclear], is the very essence of the state in [unclear]. What is a state? So I saw that the core was already finished, and then [unclear] is the lower realms. I see that you know; I want to see whether you really want it. How do you believe? Do you want a plan? I’ll tell you, I’ll do it in the name of the city, in the form of steps. Let’s look at those steps. It’s darkness, very dark. But here it’s dark. But it’s a world and its wife, it’s the world and its wife of the magician. Let’s see what we see; it looks interesting. They lived around the magician there. That’s not how they used to live around the magician. They lived below. So there are holy spirits for kings [unclear]. It’s running, running, approaching below, the city, the darkness is dark. Do you want the lower realms? I don’t see. What will you see? Tell me, apparently it’s [unclear] below. It’s below; it’s too much. It’s also, it’s also entirely from this place. So I saw that you want it. I saw that you want it. I saw a dwelling in the lower realms. So you know what it looks like: darkness, and all of it is dark. So he came too. So he doesn’t prepare the laundry for me. In this little briefing, you see that I mentioned [unclear]—let’s write the truth. But [unclear], let’s come closer. He is now [unclear] exactly. Look at the list of troubles; the beginning will come too, because this too, this too is it. But look at the Jewish people as [unclear] of a korban. You know the contents, and not only those who are distressed. So they carry it below—with whom? As though that fits the system. Well, through this, when they also yearn, we have the Jewish people below in His name. The distinctions here are [unclear]. If you look at those who reach below, you’ll see what it is. So in practice, it is

05:04 the vessel that encompasses everything that happens. Very convenient. How can we steal the heart? And that is [unclear]. That is where you, too, will be the first of your heroes. The soul of the world and [unclear]. That is the secret of [unclear]. It’s someone who hears that they live on the knees of [unclear]. It’s someone who hears—what is a shade? So the shade is, look. It too is directed toward what is intended. One shade upon another shade. So I’m free. Do you hear that? The children and the shade. If someone hears it there, I have no Kiddush. Listen, listen to this. But here, the day of remembrance is clear all around us. Soon we’ll be able to hear. There are no two other possibilities. But for everyone, for each person. That has already given me a lot of life. So you know, we’re already, already [unclear]. Do you have life? They have it; you have life. Menashe, Menachem, Nachem, Devir. For me, no more. That’s already it. That is one of the Egyptians. Someone sees it as [unclear]. In the city, this is not [unclear]; it comes from the soul, the soul of—not the soul. In the city, in the city, there are two souls in the city. The soul of the vessel, the soul of the vessel is, this is the possessor of the soul of the vessel, the soul of the intellect, the intellect. Yes, the face, the face is the possessor of the soul. That is one thing. He won’t tell me this; he’ll tell me this. Let’s say, he won’t [unclear]. He’ll tell you, I’ll say “soul,” the physical aspect of the soul. The ordinary soul. And the ordinary soul, too, until it reaches the human intellect, before the vessel is the soul and the speaking being, then it isn’t intellect. Because then it will simply proceed by the power of learning this time. He’ll tell you: Do you see how it goes on and on? Then it will simply proceed by its own power. Then it is intellect; it will be filled with intellect. Then it is human intellect. So

07:05 intellect, the intellect of the city belongs to the learning itself. So every time it [unclear] the learning itself. But how can it be? How will it learn? How will it learn? No, it needs to be a student. It is human intellect, yes, and it does need to learn. How is that? It will learn from study, it will learn from [unclear], it will learn from what is present—so it doesn’t, it doesn’t need to learn. It does need to learn. But human intellect, yes, that’s what is said. Human intellect is limited in time; it is limited. Even in time, it is limited. So it cannot be—how will it learn? It needs to learn. It needs to learn. It needs to learn. In the city, this time [unclear] with the soul. The soul of the vessel, the physical aspect of the soul. This is the soul of the vessel; this is the physical aspect, this is that physical aspect. Until it reaches the human intellect—yes, these are physical explanations of the concept. What is physical about the concept? Everything. Intellect, intellect, the intellect in the city. It teaches this time; yes, this is the human intellect. It teaches human intellect. But that isn’t good; the physical aspect is, yes. It teaches the intellect to learn. So this time it is about the soul, yes, it is. The physical aspect of the soul, the soul of the vessel, is something coarse, something of life. Who are you talking to? It is physical, after all, because you need life. I say, what do you want? You have to speak. But the soul of a chair, its coarseness has a soul for you. It’s that same coarseness of life. And [unclear], you are something coarse and alive, so it closes. Your soul—you should use your soul. Intellect, chochmah, binah, daas, intellect. Sometimes it requires chesed, gevurah, yesod—who, who needs to know? It becomes Yonah Avraham. But if a Jew changes the flavor, speaks with Yonah about the flavor of this, well, coarse, coarse. So it can indeed say

08:56 the two things to life. But in Lithuania, with whom is that? And that is someone who needs to see how to relate, how to relate to it. So in the end, that’s how it becomes coarse. That, yes, yes, but, but, but, but this—but this is a soul. And that is very good. In what way is it very interesting? In other words, each thing, in the end, is very good, and in the end it is very good. But that is also what isn’t there—I have no place to say what it is; that’s not what it is. So there’s no problem with that; then there’s no “what is it?” And then there’s still [unclear] here; it’s simple, it’s intellect. So this, this, this is where one needs to know how to use it. As for the soul of a chair, you are something coarse and alive. We’ll see what comes of that. Already, already [unclear]—what comes of it? It’s something coarse. So, just as with the intellect of worlds, the intellect of life is spiritual. The spiritual intellect will burst forth. This is most of the physical world. Most of the world you’re talking about is physical; what you’re talking about is a physical thing. The intellect of life is spiritual. Yes, yes, no, yes, that’s the point. And it speaks with intellect. Intellect is spiritual life. Do you know intellect? Intellect—you are intellect. So that’s clear, that’s clear. The sense is some kind of sense. It isn’t the sense of the person you’re talking to. It’s a sense. That’s where—I won’t forget the physicality. That is what is needed. We need to put the story in order. We also need to know that we have to [unclear] it. We need to put it into practice. Because we need to. We need to carry it out in ordinary day-to-day life. Right, that fits. There is a date by which it has to be done. So there is a date. So that is how it really comes out. I don’t know whether that’s a good answer. So that, too, is strong.

11:07 Very much. But Chaim, the point is that the main thing is the explanation, and you have to study it in order. I’d be happy to say it explicitly; I want to finish this point. There were rabbis there. So the dispute between the two sides was discussed—both sides. On the other hand, [unclear]. For some reason, this is our country. [unclear] begins with a very simple analysis. So you don’t have my life. That’s a bad word. The goal is very simple: to understand the greatness of our country in the city streets. But it’s a waste of time. The goal is simply to set out the purpose of our country. But the goal isn’t just a good sentence. It can also be harmful. It’s the security and protection of the country. We’ll reflect on it, but we’ll deal with the problem on our own. We’ll turn to [unclear], to the beis din, and to [unclear]. How am I going to leave the house? Jerusalem. But how does that work? We’re considering it. If that’s what’s needed, we’ll turn to [unclear] as well. Family is also [unclear], because a person has one life. But no human being is the Master of the Universe. Do you understand? [unclear]. The Jewish people speak with the Master of the Universe, and the Jewish people live with the Master of the Universe. Yes, that’s what it means. I’ll tell you what they build on in the morning. That is what is most [unclear] in the Torah. [unclear] with the neshamah—they build on the neshamah’s morning. But what do you want? What does all this have to do with Hakadosh Boruch Hu? What situation do you want? You’ll see it; you’ll see that it fits. That’s right. That’s exactly what it’s for. Listen to this: physical life. But notice that it is specifically here, specifically the Master of the Universe, specifically here—

13:09 the Master of the Universe. That includes me, too. You want to be closed off? Fine. I want to finish this. It doesn’t accomplish anything. So the physical is good only if that is the will. That, I’m saying, is the point. It’s also [unclear], in the literal sense of the word. [unclear]. Only the physical is the most opposed to it. That’s the reality under discussion. That’s why it happened, too. Have you seen what a neshamah down here is? A neshamah is a neshamah. It’s a neshamah. [unclear]. [unclear]. It’s here. This drive is here. But it will be Hashem’s. That’s true. That’s beautiful. Have you seen [unclear]? In the physical world, it’s an earthly reality. The truth is that you’re talking about the physical. What happened to the physical? It’s physical. That’s excellent. It’s physical. Physical. What happened? What is it? The earth is the earth. What happened to the physical? It will come. It will come. I’m listening. What is it? What happened? What is it? That is one of the great things about it. But what do we do? [unclear]. There’s something special about it. It’s a great thing. Without the physical, [unclear]. But you know what? You want to be clear? There’s something special about it. This is where it works. That’s what it’s for. That’s what it’s for. Mitzvos for their generations.

14:15 And even if we study the physical: a Rebbe who taught about the neshamah taught [unclear]. A neshamah is [unclear]. There you have love of Hashem and fear of Hashem. There you have an instance of a mitzvah. Through this, he gives a way to remember [unclear] the physical. So I’m saying that the physical is [unclear]. That is why the physical, too, is a mitzvah. The mitzvah connects to it. Even [unclear] is mitzvos; it is a Jew on his own, [unclear]. There is even a law afterward concerning their education. It connects; it is [unclear]. One has to study the physical, and one really needs the physical. Why is this called the Torah and the mitzvos of the Torah? That is what we have to teach them. That is what we have to discuss with them. It calls for some awareness of physical needs. These are the non-Jews around us, around our lands. So the physical must be there, too. I have to study—study Tanya, or the laws, or [unclear]. It’s simply a person, and that’s all right. Simply a person. It’s simple. It really is simple. [unclear]. It is something involving life, the soul, and a person’s money and livelihood. On the basis of the soul and the body, it applies even to that. And this, too, is called learning. It needs this. These are some needs. A Rebbe who taught me Torah and mitzvos—even [unclear] a secular man—let’s bring him in quickly before [unclear]. Even though [unclear], teach him [unclear]. Who is he with regard to the physical? Even here there are needs. And then, yes, Ezra. So he considered Bereishis. Which beginning? A Rebbe who taught me about the neshamah—the neshamah, the Torah—you learned it from the physical, [unclear], because honor, too, is [unclear]. So you learned it from—

15:51 the physical, [unclear]. We will still study Torah with Yehudah, neshamos and Torah. Well, over time, it is neshamos and Torah; one little word is missing, [unclear]. And that also has to be in the World to Come. It is called a sicha. It is called... It is only an ascent, only an idea. So if the main thing is the plain meaning, that too involves the head. [unclear] the upper chamber. It is a chamber of holiness in the [unclear] world. And the soul—that is the plain meaning of [unclear]. We’ll see, we’ll see [unclear], but that is the way. Yes, there are neshamos here. Because the mitzvos there—that is it. Because with the mitzvos you have this [unclear]. It is specifically [unclear]. [unclear]. There have to be things present; otherwise it comes out empty. During school, [unclear], and you don’t have a day as a student [unclear]. That is also written in the book. It is written there too; it is also a book’s name; it is also [unclear]. That is all. I can finish in a moment. It is [unclear], and they became [unclear]. So they would be [unclear], even in the language of [unclear]. But [unclear], specifically [unclear]. There is no Torah and mitzvos there. But [unclear]. Yes, that is specifically about the measure. It is a test of being. Did you see how she said “vessels”? And this is already Geulah, and he answers with its name, Geulah. If you... if you look, it is [unclear]. [unclear]. There is more Scripture there. Because [unclear]. You see everyone there, [unclear]. That was considered a means of connecting. In other words, a connection [unclear]; it was [unclear]. There was the rescuer and there was the one who connected. That is [unclear]. If you look, it is a means of connecting between [unclear]. It is a means of connecting between [unclear]. And if you look, look, here at this point, it—

17:21 Look. It’s a kind of calculation. You don’t need every Shavuos; you don’t need every Shavuos. That is [unclear]. It is completely stifling. It isn’t physical. It isn’t physical. [unclear]. When you look at it more, how could one forget anything else? It has already been forgotten for ten years, hopefully. Look, [unclear], hopefully. Look, he says. [unclear]. It’s money; here, it will already be [unclear]. All of that—there is no way here. That’s how I hope; I really do hope. Hopefully, I already hope, but hopefully. But look—[unclear]—look, the framework has been forgotten, the framework itself. I... but look, nothing else has been forgotten. Forgotten, so forgotten, so forgotten, so forgotten, so forgotten, so forgotten, so forgotten, so forgotten, so forgotten. So if nothing else has been forgotten, [unclear] I told my friend Tzion [unclear], like coming and pointing out who controls it. I see Ezra; I’ve sat through it a hundred times too many, because I really am exhausted. We need to be together on the laws of Jewish halachah. But we also need to know how to do good for this [unclear], much more than [unclear], like a shlucha in the north, east, or west of Israel and throughout the rest of the world. Just get to know the fifth city in the world, which already has [unclear] and a wide selection, including [unclear] the building. The building is on the ground [unclear], taking a thousand, and you travel along the way; even in the best physical condition, you can enter the exhibition grounds. We were speaking as though there had been two endings months ago, and we didn’t mention them. [unclear] nearly a year. The Supreme Court will certainly be all right. They knew they had gone up in order to build a new place in the community. To this day, we haven’t managed to find the site.

19:10 Himself. For you, through the power of searching, there is nothing else. [unclear] with the boss’s permission, just as in the case of one of those accused of a physical assault, whether it was while [unclear]. Yes, yes, yes. After a few years she came [unclear]; it is still not clear what will come of the whole arrangement, and the same is true after the last month. When you move to the fringe of the first group, there was, from the outset, a story about Shimon and [unclear]. You can see that he explains my order for the [unclear] of Eretz Yisroel and the State of Israel. [unclear] rode on [unclear], and what they call [unclear], like three and a half hours of massage. They said that names must be given, that the people must be shown; it has always been that way, and then, naturally, one must also leave a few more laws on the table, both in Tel Aviv and [unclear]. Even if that is so, it needs help from Heaven. You know that [unclear] is Egyptian here. And from here we will say the blessing, “May the One who blessed our forefathers [unclear].” So I’m bringing this to you. There was a bit of [unclear] through it. But honestly, what are we going to make of this? There’s no such thing. You should be ashamed; tell him he said that. [unclear] me, [unclear] Polish. So you’ll recognize their faces. [unclear] me. [unclear]. They do it before [unclear], before the mitzvos. The mouth is his advice. As I told you. That’s one part of the building; those are [unclear]. It’s a building. [unclear]. That is the inner aspect, the inner aspect—the inner aspect of the energies, the inner aspect of the connections between energies. [unclear] an apartment and [unclear] clothing. And [unclear]. We need to reach that inner aspect, after all. We can’t manage to [unclear] it. [unclear]. Well, [unclear], yes, here [unclear].

21:06 [unclear] internet. [unclear] a book to teach from. So that’s an idea. That’s the external aspect, the inner aspect of the energies. But you can’t call them that either. [unclear] without Israel [unclear]. Here there is something for Israel. After all, everyone builds this inner aspect that comes to Egypt. Because [unclear] flesh is affected. Because [unclear] flesh. Because [unclear] flesh was affected. Because we have energetic people here. So this inner aspect is the belief in Egypt. The idea is Egypt. There was a conference of [unclear]. [unclear] in the heat, [unclear] in the heat. Already [unclear] in the heat. Even the awareness of bodies is [unclear] in the heat. [unclear] afterward. But there, this thing is good. Someone needs to dare. So for me, the inner aspect is what she needs. So she needs to be [unclear]. Know why that is perfect. But that’s not how it is. That is perfect. This is how it’s perfect. And full—it was full. So you want perfect? This is perfect, perfect. This is more perfect than that. It’s perfect, perfect, perfect. This comes to you; you’ll be [unclear]. After all, the inner aspect [unclear] the external aspect. So the inner aspect is an image. Because [unclear] this affected flesh. And [unclear] continues through the stages [unclear]. And a situation like this is already terrible, terrible, terrible. We upset ourselves; we upset ourselves [unclear]. So we can barely pay three hundred. Finished. I think all the [unclear] I claimed were always possible. It was something [unclear]; it simply doesn’t get me anywhere. And it was already a bit too much. But it still wasn’t good, because it was [unclear]. That, too, looks like a truly terrible sum. A really terrible sum. A really terrible sum. It’s a bill. Come on, [unclear], [unclear].

22:45 So say [unclear]. So [unclear], opposite someone young. It’s a bill. [unclear]. That little piece of iron. [unclear] and [unclear] a pineapple. But if you listen to him, she’s serious. He wants to do [unclear], and real estate, and vehicles, and trust, and trust. Yonah, Yonah, a small liter of [unclear]. Because inside, it was as if—because this, because this is our place. And for that reason we can go along with the Arabs as much as we want, so we can too. Because they arrange things here in Tivon and collect things here, here in Tivon. That’s already completely over. So you come to them because you have no money. And happiness—it’s just like I said: someone tells you how to pay. But it’s very little. It’s very little. That was life; that was excellent in Tivon. So tell me, respectfully, is it possible? Can you take [unclear], Jerusalem, Hashem? That’s the [unclear] name. Bizarre. It’s really funny. Because someone—did you see X? But it’s like—like a rope, like [unclear]. You need to win—this, this, this. It was something. This also happens when it’s a victory. So he had some kind of relationship to the campaign; it’s like [unclear]. But that’s a victory—that’s already, that’s already just, it’s only [unclear]. I mean, we had that too, then. It was as though we were there in the market, here in this world too. But, but, but, but, but, but we were among them. We were, we were—that, that, that was us too. It was right here, just like [unclear]. It’s normal; it passes through there.

24:15 Is that good? We’ll show respect to whoever needs it. There is honor among all Jews; there is honor in everything. And the Jew of Israel [unclear], we’ll call you [unclear]. A whole order of mitzvos was made [unclear]. It was [unclear], but—just a moment—then the escape. [unclear] the escape. You grew up, and sustenance and life are life. That’s no longer—I no longer want to, I can’t find any more. It’s strange. That was the genius—the genius of the holy ones, the secular ones; the secular ones are holy. Because with this, if it turned out tragically, then the Knesset—I mean the gatherings, I mean the gatherings. Someone very great stood before you; they dismissed him with all the—with the [unclear]. He accepts it too, but that’s the order, the order of mitzvos. Because reality cannot be otherwise; it would come after the mitzvos, it would be a bad thing. But one thing closed; life is comfortable here today. All in all, that’s what there is here. According to what is needed. Thank you, [unclear]. Thank you for being [unclear]. No, no, no—according to what is needed. Thank you for relinquishing this—this—this right. He invites [unclear]. What are [unclear]? They’ll come there already. According to what is needed, so don’t say it. Rabbi Meir Baal [unclear], may his merit protect us; Rabbi Yechezkel [unclear], Rabbi Yaakov—no one can. Because for every couple—a brother, a sister—you see the story [unclear]. Granted, you’re sitting [unclear] to celebrate. But you know what? That the pregnancy [unclear]—it’s a [unclear] for the world. We’ve already heard [unclear]. We told you, “According to what is needed.” How is it, how is it, how is it, how is it that you need someone who... Do you understand? Granted, it [unclear], right, because then you act like kings. Kings between [unclear]. You need to know: what are mitzvos? So—

25:59 You say to him, so you’re that. And those are stories at night. A dinner, a piano, in the name of Toras HaGeulah. Because you know it too, because you [unclear]—in the name of [unclear], do you know that name? What was he? He would sing like that, just [unclear]. In the name of Toras HaGeulah, according to what is needed, Toras HaGeulah. And that is a home for exiles. He can learn and also work. And a book, too, is written [unclear] with that book. After all, that counts as a subject. It doesn’t count. And [unclear]. Yosef [unclear]. [unclear]. And if so, it isn’t simple. So yes, that’s it. Yes, simple. So that’s it. And there’s the browsing through it. Browsing is a tip. It’s bad for them. It isn’t good for me. Laws and laws. That’s what he thinks. Yes, yes, I, I—with that book. They go to consult, and they agree. And that’s a beis din. Uh, uh, uh, a long physical [unclear]. It’s in that. So they say [unclear]. With that book. [unclear]. It’s a book. It’s very strong. It’s very strong. I certainly have no laws [unclear]. I have nothing to do with the soul. That is the soul. The soul is not good. So the beis din was [unclear]. [unclear]—how is it [unclear]? The beis din was [unclear]. The book is Yitzchak Nasi. That’s the phrase, Yitzchak Nasi. One place. It was [unclear]. Of course, that’s refreshing. That isn’t [unclear]. It’s different. Oh, all right. [unclear]. It isn’t anything. [unclear]. It’s something. It isn’t. It’s a kind of—it’s a kind of—that. But how is it a squadron? With [unclear] Lebanon [unclear]? It releases a spirit over [unclear] below. And there too, who makes the wind? That’s the end. That’s the end. [unclear] end. It isn’t anything. It isn’t anything. That. Oh, that’s [unclear]. That’s a boom. That’s someone.

27:47 It’s a boom. It’s not something. It’s... But how is it a squadron? Oh, that’s... They said, “The chair.” That’s good. That’s Yitzchak the Nasi[?]. I didn’t know what it was. I heard what it was. It’s something. I knew. I know it. I heard. What is it? What is it? It’s a rag. I’m a chair. It’s amazing. It’s an amazing chair. So, a chair. And it looks comfortable. [unclear] Chassidus is eternal. [unclear] So how is he a Jew? [unclear] Born [unclear]. [unclear] You can see it. [unclear] So we once saw something about Yitzchak the Nasi[?]. [unclear] Yitzchak the Nasi[?]. [unclear] Two [unclear]. [unclear] One [unclear]. [unclear] We once [unclear].