Kiddush: Wine as Sod in Kiddush: Bridging the Hidden and the Revealed/Transcript

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Audio: Kiddush Part 4 - Non-Jews and Wine (2022-12-02)

Maharal Bridges Zohar to Everyday Teaching

[0:00]

Let's start with Samech Aleph. When he gets to the end and then we'll build it up so you know where you're going. If we had four hours together I'd probably sit down and try and show you how if you just learn the Zohar it gets very spacey and disconnected and you start saying lots of things and people look at you. You are coming from a world of wisdom and what the Maharal does is he makes those ladders and those tunnels that connect the upper level lower world so that we can talk and teach somebody and because this is all Shelishi all Emes it's connecting a high point and a low point as the thing that's least expressed in the world.

We have lots of people who say warm vorts or just Litvish ideas from the world of Pshat. We have lots of people who know Kabbalah and Zohar, but they can't affect the world other than very much, the world of teaching. They might affect the spiritual world, okay, we'll let them do that. But to teach they can't do it because there's no connection that's going back and forth and the Maharal's special greatness is to connect those two areas. So he wants to try and take the Zohar that's talking about Binah and Goyim and not being and not affecting the external world and the touch of Goyim and how can we bring that and explain it to somebody.

So let's first at the very end here he first sets it up for two pages we'll go back and look at the setup but I just want to see where we're going first and hopefully we'll see it and then we'll be there. Ma'ata. Okay so he starts off with the Zohar and then he's going to go through a long discussion of Aleph and Ayin and then he's going to go through a long discussion of Jews and non-Jews. And then he's going to get here at the end and he's going to go to our bottom line and we'll all finish it out together.

Ma'ata tavin after I've given you all this מעתה תבין איסור יין נסך. So the

Why Wine is Different from Apple Juice

[1:39]

first thing you're going to think is I don't get it. You'll lose your world to come we saw it's a terrible thing you lose your kochos if you let a non-Jew touch the wine or drink non-Jewish wine. Why should that be? Why is wine different from apple juice? I wish I knew a popular brand of apple juice was so I could make a joke. Motts? Martinelli's? There it is. There's some people just know everything. Ken, the things that you hear, great. Motts, Martinelli's is the best whatever. So right so Ken can drink Motts apple juice in the middle of the Meir Beis Medrash right absolutely no problem even the Brisk Beis Medrash probably.

Even Chutz La'aretz it's okay but Welch's grape juice you can't drink. So what's why is that? So he goes. מעתה תבין איסור יין נסך. Ve'al tomar don't say like a balabos כי ענין היין דבר קטן. Wine is a small thing it's like apple juice. You can't say that. Sheharei omer hakasuv as the Gemara in Berachos לה קצ mesameach elokim va'anashim. It makes God happy and it makes men happy. That's an amazing trait. There's something in the world that gives you spiritual happiness and gives you physically appreciated in the world of hedonist pleasure.

So that's an amazing thing mesameach elokim va'anashim it's not just something that makes God happy something that also makes man happy. Doesn't just make man happy also makes Hakadosh Baruch Hu happy. Therefore you have to see from the pasuk that wine is special. Now why would something make Hakadosh Baruch Hu happy? U'mah she'omer mesameach elokim it says it makes Hakadosh Baruch Hu happy. So what makes Hakadosh Baruch Hu happy when a person is more deep?

When a person is more connected to internals? אלהים מורה שהיין גבוה על הנבדל מן הגשמי. It's an expression of I think things that are separate from physicality just like God's separate from. physicality, the yayin's separate from physicality. And now he's going to quote the Gemara in Pesachim lamed gimmel amud bet. I wish that he actually brought it, but he says, וכל בשביל שהיין יוצא מפנימיות הענב because the yayin comes out from the pnimiyus of the grape and therefore it makes Kadosh Baruch Hu happy.

V'davar shehu nistar, something that's hidden, ראוי על דבר שהוא אלוקי. That's midah k'neged midah with the Kadosh Baruch Hu. Le-kach and therefore yayin mispar sod. And therefore yayin is the mispar of sod, it's according to the Gemara in Eruvin samech chet, right, that the gematria of yayin is sod because what makes it special? Why do men like it? Because it brings out your sod. Why does God like it? Because it brings out his the sod.

And therefore you don't, there's a reason to understand there's a difference between Mott's apple juice and you know what celery juice, celery juice? Yeah I was just testing this grape. Yes Dr. Browns. Dr. Peppers right there. It's Dr. Browns. Browns not Dr. Peppers. Dr. Browns. Dr. Browns celery juice right like you know like it's it's it's different right? Wine is is something that's comes from the sod. ובפרק הדר אמר רב חייא כל מי שמתיישב ביינו anybody who sits in his wine. Now we know the word misyashev, what's the word misyashev mean?

Shav means sit means what do you do? Simplest definition of sit like the Rambam says in Moreh Nevukhim is that you nullify your legs, you're not going any place. So what does usually yayin do? Usually yayin brings a person out to the world and you get drunk you jump up and down and do funny things that your wife will tell you about or not depending how angry she is. And that's because you've got yayin that's pnimi. You take the yayin out and it becomes chitzoni.

So yayin's got two parts to it. There's the yayin that's pnimi and there's the yayin that's gilluy that's coming out in the world now. If you can take the yayin and make it go and express your pnimiyus, your sod, then you've used it properly. If what it does is it takes you out and you relate to the gilluy part of it, then you've destroyed your wine. So the key is kol mi she-misyashev, right, reflexive verb, anyone who takes the wine and by using it goes deeper into himself, shav returns to himself deeper finds his sod more, lets that wine touch your wine.

כל שמתיישב ביינו יש בו מדעת שבעים זקנים. Then you're like the members of Sanhedrin, which again we this is dash Avi time, sorry him right for not coming right we'll take care of him. Right, so the the Sanhedrin what the Sanhedrin does is it figures out what the right halakha is by going to a depth, going to an internality, its pnimiyut. That's where we're going for. So you have daat mi'shivim zekeinim. Just like the shivim zekeinim express the depths of an idea we'll see, יין ניתן בשבעים אותיות, yayin was given with seventy osios.

Rashi says and I think it's only pshat is it means gematria 70, not 70 osios. וזה הואיל ונכנס בו יין ולא יוציא סודו שקול הוא כמו סנהדרין. Then you've got the depths of realizing that what the Sanhedrin paskens on is in the depth of their sevara and not just in reading all the Mishna Berurah, Chazon Ish's, Pri Megadim's and paskens but there's a sevara that's going on, then you've succeeded. So again, yayin is internal because it comes the internal part of the grape he's saying.

And the test of it is it makes God happy and man happy because it helps it's possible to connect to a deeper part of yourself after drinking the wine. I've worked very hard in this last couple of weeks

The Dangers of Misusing Wine

[5:21]

I think I'm still a cripple in this area. ורצה לומר כי יין הוא מספר סוד מפני שהוא בתוך הענב ונסתר בו. He just wants he wants to try keep taking the idea from the Zohar and making you see it in the world of nature so the ideas aren't just disconnected from the world, but so you see that that's what's going on. בלשון אחר לא יצא סודו? Yeah where there's it's you don't you're not m'galeh the sod, you're not bringing it out. You bring it in. What about the other Gemara says נכנס יין יצא סוד?

That's a lower level? We'll see, we're going to get it's in the middle, but it's it means that yatza sod it means like it's going to be like the Sanhedrin that the sod comes out betoch an olam of nistar, but it's going to come out he's going to he's going to bring it up. U-lekach omra. That's what the Gemara says in Sanhedrin, daf ayin, Sanhedrin ayin. Chamra ve-reichani mafkachi. Wine and spices open you up. Why do wine and spices open you up?

Because they come in through not gashmi, not physical aspects, and they awaken your spiritual aspects inside, and they both come from a place that's nister. The smell is hidden inside of the pepper plant until you grind it, and the wine is hidden inside of the grape until you get to it. And therefore they open a person up, they open you up to a deeper world, which means they open up to a world of wisdom. וכל זה פעם שלישית נא, מפני שיין יוצא מפנימיות. Again, there's a reality, a physical reality to it, ve-hester ha-anav, inside of the anav.

ומתייחס היין אל השכל, she-hu pnimi ne'elam. And the yayin is connecting to the wisdom, which is also hidden. ואינו נגלה כמו שאמרנו. And it can't be expressed like I said. Wisdom is something that's pnimi and that's where they are. Okay. Now he's going to explain the danger of yayin. And I'd agree that I probably, probably should. Okay. כאשר יין נכנס באדם, here comes the problem, when yayin comes into a man, אז פועל האדם הגלוי ביותר. There's an amazing energy for man to become expressed, because wine, which you're taking something from inside a grape and then bringing it out, naturally it would do the same thing to you.

You have to reverse that flow and use it pnimi. But there's two aspects to the yayin. One aspect is the hidden part, and one aspect now is the revealed part. Which part are you going to relate to? כי יצא יין ממדרגתו. The yayin that used to be devar hidden is now revealed. And it's a lower level שיש לו מדרגת הנסתר. It's no longer the level of being hidden. כאשר יין במספר סוד, because yayin should have the number 70. ונכנס באדם הגשמי, and it enters in the man that's revealed.

שאין לו דבר זה הסתר רק גלוי. Man usually is revealed. Man spends more time worrying about his watch than he spends worrying about getting that dikduk in Rashi right. So naturally it can push you in the wrong direction. U-va-ze, if you use wine this way, יוצא יין מן הסוד. The yayin's no longer hidden, ela galuy. ואז יש כאן יותר גילוי ויותר ויותר, and then there'll be it'll be a cascading effect of more and more disconnection from the inside. Ve-lach, therefore, כאשר נכנס יין שהוא סוד באדם, אז יוצא אדם אל הגלוי לגמרי ויוצא סוד.

He'll tell him when he gets drunk, he'll tell all of his secrets. He'll be overly blunt. אבל כאשר אין היין פועל באדם הגלוי, but if you're strong and you reverse that trend, when you have yayin and it doesn't you don't express yourself, misyashev be-yeino. You dig for the deeper part of yourself from the wine. אז יש באדם מדת שבעים זקנים, שהם בית דין מופלא. They're a beis din that comes to the world of pele. Beis din mufla comes from the word pele and pele's the word aleph.

We see something from our side peh-lamed-aleph, Hakadosh Baruch Hu's on the inside aleph-lamed-peh. It's a Zohar in Balak. והם במספר סוד. And there's 70 people in the beis din, we'll see why, because they're... ולכך לא יצא יין אל הגלוי. The wine does not go out to revelation. When you see a psak of gedolei olam, common people can't read it, they don't know what they're talking about, it's still hidden. The ideas are deep and hidden and the Sanhedrin is mufla, it's a peledike zach.

People don't understand what's going on, they're saying deep ideas. So if you're like that, then you use the wine properly, misyashev be-yeino. Ve-lach, someone who uses the wine properly, הוא שקול כמו שבעים סנהדרין שהם מספר סוד. Beis din mufla, they're beis din that we cannot perceive what they're doing. They're doing things that are mufla, right Rashi brings all the time means covered up. ואין בהם יין היוצא הגילוי. Wine does not go out. Aval bish'ar adam, your fraternity guy, poel hagilu'i.

It makes him express himself. עד שמביא יין לידי גילוי ערוה ולידי עבודה זרה. You begin the whole world of externality. You connect, the wine has the external aspect and you expect the external aspect also. You, how would I explain, you feel the outside of yourself. You feel disconnected from your head and you want to express more and more. And therefore that's what gilui ervah's called. Gilui kol is called gilui lashon of revealed. Right? You want to reveal your... we always want to connect to everybody outside.

There's always a desire for oneness. But usually the desire for oneness is a deeper oneness, a meaningful oneness, an intellectual oneness, a soul oneness. But when you've got wine flowing through your veins, then you want to have an external aspect. We'll do it after it's going to get to the... גילוי עריות ששייך לגוף. Gilui arayos is the guf. כל כך פועל באדם הגילוי. And it makes man's body feel like it's the essence. ובנפש בא גם כן עד שמביא לידי עבודה זרה. And the nefesh, the ruach, I don't want to think so deep and find G-d and find oneness.

I want to stay in the world of ruach and find the multitude of gods. שיוצא נפש מקדושה שדבק בה' יתברך בקדושה עליונה ונסתרה. עד שבא לעבוד עבודה זרה. כמו שהיה בבנות מואב דכתיב ויחל העם לזנות אל בנות מואב. It says that they vayachel, they profaned themselves, they became chol and they ran after bnos Moav and the Gemara says both because of avodah zarah and because of gilui arayos. וכל זה היה בשביל יין. That's what yayin can do. It makes you look at the world externally.

You can't grab onto the unifying internal source. U-vamidrash, okay that's where we finished. Yeah, we can stop. Fine. Yes? Just for clarity's sake, obviously Gemara says a lot here, is are we saying that... let's see Nus... this is easy part of the Gemara. The first part, we're gonna trip over. The is it who the person is depends on how they relate to wine, or is it that the way that you relate to the wine is going to be dependent on your experience? Neither of the two. A third one.

Which is? It's who you are and do you use wine as avodah or use wine as natural? If you use wine as natural, then it's going to come to gilui and destroy you. If you use as avodah, then it's going to bring you inside. And probably only if you're a talmid chacham and you know about your insides is there any chance of this helping you. So are we saying... I know we haven't said it yet, but are we saying stam... like a stam goy is going to never be able to relate to that deeper part of themselves?

High five. These Britishers... yeah the guys in Machon Shlomo are much more natural. So, okay, so yes, that's what he's going to say. Exactly what he's going to say. Yeah. So what's like the ideal case? Meaning is it a bunch of people just sitting around a table quietly sort of going inside is there or is there some... like I mean what's the relationship between misyashev and then a po'al and sort of an expression of that? Or is it just totally inside and you should just sit there quietly and be building inside?

You know you're never really sure, you know like and I'm l'maiseh for this turn of the tape for some reason. And did... is this only with wine that you find this? Yes, yeah I think so. No, yeah people... yeah Chassidishers do it with schnapps also. But you see that's what the problem is. I think we all understand Rav Hutner used to always say the Rashi over there in חייב איניש לבסומי בפוריא עד דלא ידע and the Rashi over there says be-yaino, right? And Rav Hutner was medayek that it says be-yayin that you want to be mifusam, you want to become spiced, you want to get to your insides, the beautiful insides and you have to use wine.

And obviously this Zohar we just learned and all these ideas we learned is I don't know exactly how, there's so much to know in the world it's crazy. I don't know exactly how you make scotch but it doesn't come out of penimiyus of something. It comes out of... How you make schnapps doesn't come there's a special aspect of yayin that it's impactful inside, right? The juice. We learned the Gemara in Pesachim that you squeeze it and it still stays tahor. So yeah, no, of course, obviously, I guess we can't.

The Chassidisha world knows what they're talking about because they drink schnapps too, so, but I don't know, so far I'm just talking about wine. So far I'm taking responsibility for wine. If you want to pick up your schnapps, your Johnny Walker Blue, just do it because you like it and you've already given your hundred million dollars to tzedakah so you can waste the money on that, yeah, go ahead. It seems like yayin and Kiddush is an amazing message for everyone to hear that kedusha is connection and even though we have to work our way up man one, man two, man three to get there, that's the highest level that we should yet everyone to aspire to, but at the same time it's only really available for very few people who can really reach that level, so I just struggle with those two sides of this whole idea that this is amazing for everyone to jump onto but also really only if you're...

So I think that's it, I think it's amazing for everyone to get to and obviously the reason is on Shabbos is because Shabbos is a special kedusha, so don't try and do this Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, there's no shaychus to anything, the malchus has gone up, everything's gone up and you can do it on Shabbos, it's a mitzvah, Hakadosh Baruch Hu is doing it for you so it's going to work. This again the Magid of Mezeritch says over they asked the Rambam, the Gemara, the Rambam's understanding of Gemara Chagigah that a רב שדומה למלאך ה' צבאות a rabbi should be like an angel you can't imagine him being physical and the only time the Chassidim see the Rebbe is Friday night at the Kiddush at the tisch, so showing this idea that I can mekadesh the physical world, you guys eat the potato kugel but I'm drinking the wine like I'm doing this level of kedusha, it's for an adam gadol.

That's only one level down, it seems that the Rebbe could have a tisch like that anytime of the week because he's the Rebbe but for us... maybe the Rebbe can't, maybe even the Rebbe can't do it, let's, I know you hold from rebbes a lot being over there in Meah Shearim but come on even the rebbes in this generation need the... well I see rebbes sitting down drinking wine, I don't know what's going on over there. I'm saying people watching the Rebbe, it's even though it's Friday night when when we have a chance it's still really only for the Rebbe, right that's what I'm trying to say, higher level of you have to be the Sanhedrin, we're saying a very high level, I thought you were medayek, we're saying the Sanhedrin, it's a high level, don't joke around with this.

But again who was it Maharal Moshe was asking I don't want everyone sitting down and doing a ba'al teshuvah shachah over here before I do Kiddush I think in Drush Al Hamitzvos more we're good for it and I tried to do a ba'al teshuvah shachah the last couple of weeks I've been working on this I don't know I can't I don't know what I'm I have a theory why it's not working because it's too expensive they're giving too nice of wine and it's too yayin that's what okay.

You tell Oren Wolf what to do he'll do anything to get you to enjoy wine it's like he wants a drinking partner he told me Aryeh Deri drinks some very nicely I just I can't do it but I don't know okay. Okay, goes on to the side point which is not crucial so let's get the lomdus down then how are we going to go okay so again so the beginning of the Drush Al Hamitzvos and again the Drush Al Hamitzvos it's amazing these were Rav Moshe Shapiro I think I discussed with everybody Rav Aharon Feldman told me the place to start learning Maharal is Derech Chaim because you see the dyukim in the mishna and it goes mishna by mishna so it doesn't get too philosophical and too expansive but Moshe felt the place to start learning Maharal was these drushim at the back of Beer Hagolah because they're drushim given not just the sefarim were written for talmidei chachamim the drushim were given to the whole

Maharal’s Drush Al Hamitzvos and Zohar Introduction

[15:22]

nation and amazing that fashion was a little different than our days they were three and four hour drushim over here that he was giving so it was different but this is the Drush Al Hamitzvos and whenever you'll see all of the Maharal's drushim they're pretty amazing they're just awesome he starts off with a Zohar he then explains and makes the tunnels and ladders to connecting the Zohar to our world and goes through all the things we'll say and then he comes down.

down and tells the people what they're doing wrong in very practical stage four terms like this like really classic like what we're doing over here so like over here you see the Midrash right and then the next part כדי לבאר קצת מדברי הקודש רשב\"י as an explain it so you have to see that what I want to show over here is as a good example of the Maharal he's got the Zohar right in front of him when the Maharal's writing something he's got the Zohar over there and he's trying to say okay now how do I make sure that you don't become a space cadet and disconnect from everything and just say over binah connects to chochmah and atik yomin connects to like some connection over here that's what we're going to do it for but he's got the whole it's not like he's making up he's not a some people think he's a Sefer Hachinuch on a deeper level he was just smarter than the Sefer Hachinuch so he's explaining at a deeper level but it's also very intuitive creative no no no he's trying to do it so here's the Midrash for the first time and that's what Rav Moshe Rav Aharon Feldman always tells me he always likes that when whenever in most cases I can't speak for every case you'll have to Google check me for it but usually when the Maharal quotes the Zohar he calls it Midrash HaZohar and he'll say it's a Midrash like everything else don't get all excited it's a Midrash it's a Midrash you have to think deeply about it but it's a Midrash HaZohar right he refuses to just say Zohar it's Midrash HaZohar like go for it Reb Aharon said like you know try and understand it you can do it right and then he explains it kedei levayer ketsat in the second column over the start כדי לבאר קצת מדברי הקודש רשב\"י הנה יש לחול לדעת להבין כי ישראל and he's going to go on and explain it and then on the last page in page samech alef where we just were I have the original copy over here of the drash and the original copy when they published it bishvil where we just finished the second column there בשביל כך כאשר נגע גוי ביין נסתאב היין כי הגוי יש בו גילוי כמו שהתבאר עניין הגוי ואין לך קדושה עליונה נסתרת עד שאין לו הפנימיות לכך במגע גוי נכנס יין בשביל זה להיות תחת עבודה זרה okay so

Omitted Passage on Goyishe Wine and Mussar

[19:47]

you'll see in the bottom asterisk in my edition that's true mikan va'eilach from here on in where he gives mussar to the people who sell wine and are involved in goyishe wine and use goyishe wine חסר ברוב הדפוסים הקודמים the first three defusim for sure they took it out they pashut took it out he obviously was speaking so strong that when they published it they couldn't publish it right but so you see like this is just obviously hopefully this is like one of the reasons the Maharal is my ideal you start off with the Zohar you explain the Zohar in a lashon of chachamim deep then you give the stage four mussar and then people get upset with you and walk out okay so you've done your ames you've done like what you're supposed to do but like this is a classic expression of what's going on over here and it's again everybody knows I can't remember exactly what it was but I think the Maharal was the biggest person in Prague for like 50 years and they kept the rich people refused to appoint him chief Rav because they knew that he was so makpid to bring ideas out in the world properly wanted a weak haimishe herring eating Jew so it's only when he got to be 88 that there's like a comparison they couldn't appoint some 45 year old Rav like you know like there must be somebody from the rabbiner seminar that we can bring out like you know like what's going on so he became the Rav and in his first drasha he says I know you didn't want to make me Rav but Hakadosh Baruch Hu wanted to give me long life you know like and in which drasha he says that that one of the drashas he says that drasha that comes in the side box it's not published in the Honig edition in one of the historical ones he just outlived everybody yeah like 97 years or something like you know have you seen the mussar here excuse me have you seen the mussar that they put that they took out it's here he put it back in this is this is back in I have the original edition doesn't have it

Manuscript Hunt for Lost Defusim

[21:07]

in I see this person Honig from London he put it back in yeah I looked I couldn't see all the at one point I was in the Hebrew University library and this is what I spent an afternoon doing trying to find all the different defusim but I couldn't find I couldn't find the first one that had it in this is the first one I found that had it in in 1960 something put out under the office it was gathered and put together by Rav Dessler and then published later but he's the one who put it back in where was it if they didn't publish it 400 years ago how would you find it manuscripts like like we have all these manuscripts like all handwritten in his hand written handwriting or something releasing all of them in the new library.

That's right. We got all the manuscripts with all the cross-outs, with all the put-ins, with, you know, it's, yeah. If I didn't have to run more and teach you guys I'd be spending more time looking at it. Just this, the academic side, you never have to do it, it's okay. It's like, you know, let somebody else do it. But it definitely is interesting, yeah, it's like, and to figure out whether did he cross it out because it was wrong, or did he cross it out because it was too long and basically said the idea again, like, hard to figure out.

We'd go back and forth. I spent some time with Gevuros Hashem together. A chavurah of us got together for about four months and did it. But I don't know, I didn't get to clarity, but some big person should do it. Okay. Yes.

Why the Maharal Repeats Himself

[22:16]

Why does the Maharal repeat himself so much in a lot of sefarim? So I think I've told you, and I’d have to find it again now, but this is like one of those things from the drash. It's actually this idea we're talking about right now. This idea we're talking about right now. In Gevuros Hashem I have to find it again now. It's on the piece by Moshe Rabbeinu being כבד פה וכבד לשון. So the Maharal asks what's the language kved lashon, heavy language, heavy tongue mean?

And why did a person who had to have light shining out of him, why did Hakadosh Baruch Hu make him, as simple people think, a stutterer? So he explains that anybody who experiences and lives with knowledge knows it can't be expressed in the words and therefore it's heavy, it's unrefined to pick up his tongue and express it outside. And that's why I say an idea many times because I'm trying to get you to understand the sevara behind the idea, not just say it over technically, but there's a Gershon Feld term, there's a lightning bolt, there's an energy I want you to connect to, and therefore I'm describing it from many sides because I know that I'm not describing the real wisdom to you, I'm just doing it.

And that's, you know, I'm sure I told you from Reb Moshe that Reb Moshe once asked me what's the hardest Reb Chaim Soloveitchik on the Rambam? So I said something. He said no, the hardest one is that he, it says in the beginning that he edited it seventy-seven times. It went through seventy-seven filters. And Reb Moshe said like is there any sefer harder to read in the world than Reb Chaim? But he said that Reb Chaim, and he didn't compare it to the Maharal, but he said that Reb Chaim is trying to explain sevara.

And when you're trying to explain sevara, it's hard to put it into words. And what we're going to get into right now, we're going to see it right now, the alef is always pele. Alef is always hidden. And therefore I'm going for something and you're not getting it, Aviv. And Aviv says, \"No, I got it, I got it all here in words.\" I said, \"But Aviv, you haven't become a tzaddik in this moment, you don't have the lightning going on inside of you, which means you didn't get it yet.

I've got to say it a different side, a different side. I'm looking, struggling for some way to waken up your neshamah to or inside, to explode with this idea.\" That's what he's doing. And that's when Reb Moshe spoke, he would like, you know, be like, why can he say the, you know, so-called illuyim, meaning people who think faster and remember well but aren't deep, \"Why does Reb Moshe speak so slow? I can't go to the shiur.\" Well, he speaks so slow and he repeats so much because he's trying to get you to a deeper place in or right now, and it's very easy for you just to keep going but not to get deeper.

That's what he's going for. You see it a lot by teenage kids too. Like teenage kids, like, \"What are you thinking about so long over there?\" Like that's the idea, you know? Okay. Here we go. So he's going to explain, now let's, let me just talk it outside so again we'll see it and understand it inside. So the Maharal

Maharal’s Problem: Jew vs. Non‑Jew Wine Views

[24:15]

over here at the beginning is bothered by a problem. The Maharal says, \"Okay, if you're just a very haimish Jew, so you just say that goyim are treif and Jews are kodesh, and therefore goyim can't trust your wine.\" That clearly will be a difficult teaching position, we'll have difficulty having that resonate with people who are intelligent and thoughtful. So now we've got to figure out what's going on, what's happening. Why is it that a non-Jew according to the Zohar expresses the opposite of what the ayin is, and a Jew expresses what the ayin is?

So the Maharal wants to do two things. The Maharal wants to sit down and one, say... The mistake you're making is a very prevalent mistake. Yeah, it's hard to tell between a goi and a Jew. But the second thing he wants to say is but there is a huge difference between a goi and a Jew. And it's exactly to do with this essence, which is whether you are connected looking internally or you're all about promotion going outside. This is in every Jew today. Though I struggle with this like there are Jews sort of maybe a little more like goyim and there's goyim maybe a little more like Jews.

No, every Jew. Every Jew. At the most basic level, he said, pintale yid, he's made bakasher, nefesh hachaim, neshama, something different about them. That's what, that's where we're going. That's why he says even though he doesn't hold of neshama shevas, he thinks the wine is like a humra, it does hold of the Chazon Ish, right, so. Okay, yeah. So that's the first step. There's two things, there are two points. Let's take a mashal intellectually to explain to you what's going on.

So he

Aleph Hidden vs. Ayin Revealed – The Analogy

[28:43]

wants to explain the Zohar in Parshas Balak that Jews are like the aleph where one nation and we're opposed to shivim umos ha'olam, we're opposite the 70 nations of the world and each of us have two different essential tasks. The purpose of the aleph, aleph has a silent letter, it can't be enunciated. Jews recognize we can't be מגלה הקדוש ברוך הוא in the world. Your relation with hakadosh baruch hu you can't reveal. It's deep, it's internal, impossible to express.

Therefore aleph is ineffable. Second, aleph is osios peleh from our side. Peleh comes from the word it's covered up, we can't see what it is. We realize it's cut off and therefore we search for that connection. Why is it cut off? The word peleh means cut off, Rashi says. Zohar says, Zohar says in Balak, Rashi says, let me find the Rashi. No, he doesn't. By Nazir? Maybe it says there too. I was going to say it says it everywhere, which of course brings a problem.

You think he says it by Nazir? Yeah, with the Sotah, I think he says, don't explain it like that, but at least he tells you that that is one way to read it elsewhere. I think he says it by when it says nezir peleh the first time it comes up. I was going to say he says it everywhere, but then I realized that's a fake answer. But he does say it everywhere, but I'll find one place, I'll find one place, it'll be fine if I find it. Any directions? What parsha is Sotah, Nazir again?

Shmini? Acharei Mos? No, Naso. Sorry. Yeah, Naso. Yeah, Rashi says it in Devarim. How did you do that? Sifrei? No, he says it before that. He says it by the plagues too. Go ahead. Just how did you do it first of all? How do you do it? I just

Searching Sefaria for Peleh/Alef Sources

[30:32]

typed in peh lamed aleph into Sefaria and looked up everywhere it shows up until I found one that made sense. Search engine. So find it for me in Shemos. Okay. One second. Literally. I found it. It shows up in Shemos tet-zayin. I think he's right, it's over there in Naso also. I can't remember now. Let's see. Yeah, yafrish. No. Yeah, yafrish is onkelos. Ki yafli v'yafrish, yafli when you're making a neder over there it says. Right, right, Rashi.

He says it by the maka. Yazir atzmo miyayin. Yeah, together, or chutz? In Shemos, you have in Shemos on למד דלת פסוק יוד. That's what I'm looking for right now. Good memory. Thanks. I did it all by myself. Kippush Eretz. Yeah, איש כי יפלא לנדור נדר. Not that one, not that one. Okay, not this one. Muvdal, this is muvdal. Oh, it says Lehavdil. שתהיו מובדלים בזו מכל אומות. Es haniflaos. Lashon veniflinu. Shetiyu muvdalim. Boma?

It's a Zohar Balak, that's like this. Did it say Ovev? No, he's saying Yafeh shetafo. And then he says Lehavdil which is just talking about the neder though. Okay, I'll let that be. Fine. Okay, you destroyed my Friday night. It's so much easier not to find footnotes, but okay, I'll find it. It's all over, but I'll find these two places. All over, but I'll find these two. Okay, here we go. But I'm in Shemos, right? What? This was the one in Shemos, right? The one on Lamed Dalet Yud?

Yeah. Okay, but it doesn't help me out. It just says Nivda. בזו מכל אומות שלא תשרה שכינתי. I want Mechusa. Does it mean mechusa? Okay, so Aleph. So Aleph is Klal Yisrael. It's hidden, it's covered. The Maharal's going to say it's mechusa, it's covered up, it's hidden. We're going for Ayin comes from the word to see. Ayin is the exact opposite. Ayin is something that comes through revelation, maybe even just like a spring reveals what's going on inside.

The Umos Haolam are the world of Ayin. Ayin wants to reveal everything. Ayin wants to express everything. So the two visions of a non-Jewish neshama and a Jewish neshama are two opposites. A Jewish neshama should, if it's refined, always be looking for the part that I can't put into words. Just like Moshe Rabbeinu, kved lashon, my tongue is heavy, I can't speak about it, I can't be megaleh this, anything I do is it can't work. And the non-Jewish neshama wants to express everything.

And that's what the Zohar is saying that we saw last week, that the Jew relates to the hidden part of the grape, the wine, and the non-Jew relates to the revealed part of the wine. And therefore, he completely destroys the kedusha of the wine because he's not getting the pnimiyus. Then he's going to say okay, so now if you understand that, that Ayin means to reveal and Aleph means to hide, now you'll notice three ideas. One is that Ayin and Aleph sound like each other.

Bring the Gemara Megillah. So you see that even though they're so radically different, they sound very much alike. And the second thing you'll see is that according to his pshat, which I think is the right pshat, it's the Rambam's pshat also, that the Gemara in Shabbos says even when you write them you can get them confused, that the Aleph and the Ayin look like each other in writing. He's going to explain it here. He's going to say that the Aleph and the Ayin look like each other, right?

That's the Aleph and the Ayin you have to make sure not to take this down too far so it mamash looks like an Aleph. So he says even though these ideas are so essentially distinct, they look like each other. And the third idea he says is, which he does as like this blows your mind, that you'll never find there's no word in the Hebrew language that is has an Aleph and an Ayin together in their shoresh. Because Google that for me. Can you Google that? How's that going to help you?

Is the expression just what's the expression? Inside. No, no. You have to go all the way to the commentary. Yes. That's what he could do, but okay. But so that's what's going on. So that's what's happening over here. So the third is the Ayin and the Aleph, they can't come together. And

Wine Interior vs. Exterior: Final Insight

[35:14]

that's the difference between the two aspects of what's going on over here, that when we drink, a Jew drinks wine, he wants to use it to go mishyashev bei, he wants to go inside. And a non-Jew drinks wine, he wants to go outside with his wine. And therefore we've established that wine is special because it's made from pnimius, not like Dr. Brown's Celery Juice or Mott's apple juice and it's distinct because it makes happy Kadosh Baruch Hu. So now we've explained what's going on and now secondly, we've explained that a non-Jew and a Jew have two different perspectives, one is the idea of bringing everything inside, one is the idea of bringing everything outside.

That's what he's going to do, then just a little further. Yeah. Is there back to like the chart, is there a relationship also between like the way we write, how Yavan and Yayin is very similar except for Mem, there's a little bit more? Yes. There is a relationship between them. Yeah. No, it just happened so it's good. No, yeah of course. That's that's Sifra, right? That's what we're going for. Let's take a look at Be'er Heitev, he goes into depth on it. Yeah. Okay. So okay, I'll do the deeper parts of the Aleph and the Ayin after we go through the more simple in the middle.

That's basically the framework, that's what he wants to do first. So he wants to say: so you don't understand that they say that non-Jews are going to make, are going to destroy the pnimius of the wine. I'll explain what the pnimius of the wine means and the Jews do get the pnimius. I got it. That's what we're going for. So now the second thing he's going to explain. He explained before why wine is special, makes us happy. Now he's going to talk about the Jews and non-Jews in the Zohar.

So again you understand in some form. And obviously this only works for a nice frum Ben Torah, you can't bring it up to the United Nations, right? They're not going to see what you're talking about. But at least it's one step down that's going to explain to a person, oh you see something in Hebrew Lashon HaKodesh that explains this. Here we go. And that's this language that Aviva was talking about of Moshe Rabbeinu of Kvad Lashon and that's what the Maharal feels, Maharal's talking, it's hard for him to express it, it's difficult for him to bring it out because he knows he's trying to say something that's nister.

כדי לבאר לך קצת מדברי קודש רשב\"י. And again just the idea is that you know, here I think you see the straight learning of the Maharal. There's a Zohar, then we have to explain the Zohar in two pages, then we have to give mussar based on the wisdom of this. That's what we're going for. That's the pedagogic system we're trying to look for. Takes a long time. כדי לבאר לך קצת מדברי קודש רשב\"י, הנה יש לך לדעת ולהבין כי ישראל ושבעים אומות הקדמונים הם מחולקים. That there's this essential difference between Jews and non-Jews.

וייראה החילוק שלהם מספרם. The number that we assign to them is symbolic of the difference of who they are. כי האומות הם שבעים, the nations of the world are seventy, וישראל הם אומה אחת, and Klal Yisrael is one. And seventy symbolizes the expression of something in all its dimensions and one symbolizes the root of the thing. לפי מה שהם אומות מורה עליהם האות שבא במספר שבעים, they're like the letter that comes to express what seventy is.

Aleph vs Ayin: Why the Distinction Matters

[38:34]

Seventy is a revelation of everything to its outside, hu Ayin, the Ayin. When I get down to Sanhedrin, I'll talk about remind me to tell you about the Ayin. כפי מה שהם ישראל שהם אומה אחת, as Klal Yisrael is one nation, מורה עליהם האות שבא באחד הוא א'. ובתחילה יש לך לדעת כי א' וע' קרובים. You're right. I know why you have trouble seeing this between Jews and non-Jews. They look and they sound very similar. Bemivta, the way you pronounce it, עד שבמבטא אין אדם יכול להבדיל ביניהם.

It's very difficult, requires energy to make this division between them. The fact that we nowadays can't express an Aleph versus an Ayin. כי אלף ועין קרובות במוצאיהן ואין אדם יכול להבדיל ביניהן. It's hard to do it. Nowadays we can't divide the Aleph and the Ayin. Only Teimanim, only Yemenites can divide it and therefore we have a problem with assimilation. If you can't express it, then that's expressing that we can't tell the difference. The Masechet Megillah says sham: Hakoreh le'aleph ayin.

If you call, if you read your Aleph like Ayins, a guttural letter, ule'ayin aleph, your guttural letters Aleph like ineffable letters, lo yissa kappav. You cannot do Birchas Kohanim. You've destroyed the beracha. מוכח מזה שהם שווים ונקראים בקריאה. They're verbally the same. And not only that,

Rashi’s Take on Swapping Aleph and Ayin

[39:35]

gam betzurasam domim. The way they're written is also similar. In Perek Haboneh, so he's going to, Rashi learns a pshat which everybody argues on and then the Maharal is going to argue on the Rashi also. So I won't confuse you. Here's a little lamdish. In Perek Haboneh, שלא יכתבו לאלפין עיינין ולעיינין אלפין. So Rashi seems to understand that you cannot, just because the two letters sound so much alike, you would think that wherever there's an Aleph you could put an Ayin and wherever there's an Ayin you could put an Aleph.

No, no, no, you can't do that. רש\"י ז\"ל פירש שלא יכתוב עין במקום אלף. You have the word pela, you can write peh lamed ayin because it sounds the same, and aleph bemakom ayin. Mashma devarav, if you read the words simply, שלא יכתוב אלף ממש במקום עין, that you can't, everywhere there's an Aleph and Ayin since they sound alike you can write it. וכן העין במקום אלף. ובודאי כוונת רש\"י ז\"ל, כיון שהם hem shavim bekol, since they make no difference how you verbalize it, so who cares if you write an Aleph or an Ayin?

The ba'al korei will read it properly. לכך הוא רוצה לכתוב גם העין במקום אלף ואלף במקום עין. So a person thinks if the ba'al korei is going to read it the same way, who cares? Ve'ein zeh nireh. This is not the right pshat. What hava amina in the world? We know there's a kedusha of the Sefer Torah. You can't just change the letters in the Sefer Torah because it sounds the same. That can't be what the pshat in the Gemara is. The pshat in the Gemara is rather that you have to make sure that you make your Aleph as an Aleph and distinct from an Ayin.

Make sure you don't slep that leg down too far in the Ayin so you get confused by them. Right? That's what we have to worry about. That's what the Gemara is going to be talking about. Ve'ein nireh, ki hu peshita, שהרי מי שקרא עין במקום אלף ואלף במקום עין, al yissa kappav. ואיך יכתוב עין במקום אלף? How could you possibly write an Ayin, ayin bemakom aleph? הרי שני אותיות הם. They're two different letters. ולמה יכתוב אלף במקום עין? Why would that be good? Vegam malashon hagemara, it doesn't say like Rashi says.

לא משמע כן כלל. If it wanted to tell you that you could just sprinkle Alephs and Ayins in Sefer Torah differently, הוי ליה לומר שלא יכתוב עין במקום אלף ואלף במקום עין. That's not what it means. Ella, the Gemara means that just like they sound alike, they could be confused in writing. Make sure you are, distinguish between your Alephs and your Ayins when you write them. אלא שיש שווה להם שהם שווים בכתיבה. They're also equal in the way they're written. That's what we're worried about.

כי העין שהוא בכתיבה תמה, אם היא מעקם סוף הקו קצת למטה, היה זה כמו אלף, like we said. Right? If you have an Ayin and you slep this kav down too far, right, that's your Ayin over here. That's your Ayin. That's your Ayin. You slep this down, right, this shouldn't be here, that's an Ayin. You slep it

How the Shapes of Aleph and Ayin Can Be Mixed Up

[42:58]

down then you got a problem. So he wants to point out that even though the Aleph and the Ayin are so distinguishedly different, they look and they sound very much alike. So you've got the same problem with a non-Jew and a Jew and not figure out exactly what's going on. Wait, does the Gemara say? Let me get to the end, I don't want to lose people in the middle. ואם מעקם סוף הקו קצת למטה היה זה כמו אלף, shehu ayin. גם כן נקודה בימין, if it went to the right, של קו ארוך ונקודה בשמאלה.

וכן האלף אם לא הנקודה שהיא למטה, and if you don't, on the other hand, I also didn't do that on my chart here. On the other hand, you'd have the problem the other way. If you write your Aleph, I can't do it upside down. If you write your Aleph like that it might look like an Ayin. So you have to make sure you put this down here also. Right, you could also make an Aleph if you don't make the bottom streak big it's going to look like an Ayin. Both ways. וכן האלף אם לא הנקודה שלמטה היה נראה לגמרי כמו עין אף שהקו האורך אינו בעין כמו באלף שבעין הולך מימין לשמאל ובאלף הולך משמאל לימין סוף סוף הצורה ישוה והנה יש להם שיווי.

So we see that the Ayin the Aleph even though they're completely different, one is nistar, the Aleph means hidden, it means unity, and the seventy means revealed to the Ayin and coming out, they look very much alike. Because one's the beginning and one's the end, one's the two expressions. Al ze omar: כי כאשר ירצה לכתוב עין when you want to write an Ayin, יהיה נזהר בצורתה שלא יהיה דומה לגמרי אל אלף וכן כאשר יכתוב אלף יהא נזהר שלא יהא לו לגמרי צורת עין כי הם דומים.

Now I want you to- I've just told you a huge chiddush, this is not the way you thought. And I'll explain to you why this is true now, but ulephi hasvara just realize I just told you a huge chiddush here. היה ראוי להיות אלף שמורה על ישראל שהם אומה אחת ועין שמורה על שבעים אומות you would think they're completely different, shelo domim klal. They should be written like, if you were to iterate two letters the most different, the Yud and the Pei or something, like they're...

אבל השווי הזה גרם להם הפירוד והבדלה. The fact that they look so much alike, she-einam mitchabrim beyachad, they can't come together at all. And he's going to explain why that means in a moment and maybe we'll just do that. So, okay, yeah, so what do you want to ask me? Doesn't it make more sense that you're allowed to darshan since you're allowed to change the Alephs and the Ayins in drashos because they sound the same? Yeah. And Aleph, Ayin, Hei, and Chet.

Right. So and now we're saying you know, chas v'shalom you change it but then you can darshan it but you can't uproot the ikkar letter. You're obviously changing the meaning if you go that way. I mean the idea that you can actually change them that they're the same exact letter? Yeah. So they're similar. They're similar. Yeah. God made them so, He made them similar deliberately because there's somehow- there's a relationship between the two. We're going to see. I don't know what you- what the word relationship means but yeah.

Is there a relationship also between the word relationship- is there a connection in their images? Meaning that the Ayin is expression so this part is facing outwards whereas for... Yeah, it could be. Yeah no no we'd have to get into the Vav and the Zayin and the Nun like we got- we got a lot on the plate. Like I'm trying like like let's- right. Yeah. What between Aleph and elef? Meaning if Aleph is hidden but elef seems to be like reborn expansive, things go almost...

No. That's going to be the Aleph- I hear your question but Aleph is- is hidden, right? And elef is that idea of it's expansive beyond what- whatever you can think, it goes much deeper and broader than what you're going for. So that's the expanse, it's like notice how there's digits and then there's teens and then there's hundreds and then there's thousands, that's the idea of something's expansive that's going all around, expansiveness is the expansiveness, that's why a general, a general's also called an aluf right?

So it's- it's all together, we'll get it. Usually when we've spoken about the letter Ayin we say it's the hardest one to pronounce, it's all the way down in your throat. I would think that if we want to have something hidden versus something that is revealed, I would think that something that's right on your lips would be you know like a Pei, like a Mem, things you pronounce with your lips not something you pronounce with your throat. It seems like even- it's supposed to be revealed but it's also the hardest to reveal.

Do we care if the a non-Jew drinks Mott's apple juice and gets really happy? Baruch Hashem, let him, like the Boston Celtics win, like you know good for him like you know it's great like who cares? But when you take something that's Elokimdik and you express it, then you've a huge profanation of God's name. Right anybody who says הלל כל היום כאילו מחרף ומגדף הקדוש ברוך הוא the Gemara says. You're a defamer of hakodesh baruch hu because you're taking something that's deep and you're...

So ayin starts deep, they they try and take the sod and explain the sod out to everybody. They've forgotten that the sod is a sod. So the problem is they're taking the most important things in the world and they're they're express they're they're trying to megaleh like like just the easiest the easiest. Vovs in neshama, vovs of ruach, actually the vovs of ruach I'm sorry. Vovs of ruach you you're adding on yod yod ya ya yo.

There's vov is the only vowel that's actually also a letter. It's not, there's a it's a cholam it's just a mark and everything no it's not vov is not it's not a vowel either. There's a vowel and there's a letter two different things. Okay but the aleph you can't pronounce. That's when you go for yeah. On the issue of goyim it seems like Christianity is a good example. I can't hear if they say Ishmael or like the Asian meditative Buddhism. Yeah. So they're part of the seventy nations aren't they?

Yeah. So they part they also get the ayin taking something that should be deep out? Yeah. How? I'm not sure what you're asking. You asking why they meditate rather than speaking? So yes the rosh the we're talking about the rosh of the goyim is Eisav. That's where we're going in this next piece. Rosh of the goyim is Eisav. But I'm going to skip over that piece because see what time it is right now. We're not getting to the end unless I skip the next paragraph.

But that's just to put in the Eisav in the next let's just try and go to the see if we can get to the end of it here. Klall hadavar. Bottom of the page, we're skipping it. He brings like five examples of this. He brings bituy, hama'aseh, express, the way it's written. He brings Yaakov and Eisav, he brings Avram and Lot, he brings shteis se'irim and he brings zachar unekeva. Okay now we're going to Klall hadavar. The general rule I'm trying to teach you: הדמיון באיזה דברים שהם מיוחדים לזה מורה על פירוד והבדלה לגמרי.

If two things are completely alike, then they make each other... go the word side? Of redundancy? No the opposite of complimentary. I don't need plus I make this two of you I don't need the one so that one is redundant. Redundant? Superfluous? Okay it's redundant. Okay I can't find the word. You're all right but you get the idea. Redundant, superfluous, I'm good. So what happens? So the fact that the aleph and the ayin look so much alike, it's just like a male and a male can't have a relationship.

It's got to be I'm searching for one thing, you search for another and we're going. That's what we're looking for. Klall hadavar: הדמיון באיזה דברים שהם מיוחדים לזה מורה על פירוד והבדלה לגמרי. It symbolizes that they can't connect. עד כי לא ישתתפו. ולכך אלו שתי אותיות, these two visions can't come together hadomim, ha'aleph veha'ayin, sheheim shavim bekol, they're similar in our verbalization, uvtmuna, they're similar in the way we write them, lo yitkhabru beyachad, they can't come together, ולא תמצא אותם זה אצל זה בכתיבה אחת, there is no teiva, there is no word in Hebrew that aleph and ayin come together.

That's how distinct the two are. And therefore they can't come together with wine either.

Jewish vs Non‑Jewish Wine: The Letter Lesson

[51:38]

Either it's non-Jewish wine or it's Jewish wine. Gotta do it. להיותם משותפים בשורש אחד בשום תיבה בעולם וזה מורה הבדל גמור. This is what you see that aleph and ayin can't work together. One is completely expression, one is completely connection, internal connection, and therefore they're two framework different. שלא ישתתפו ישראל ולא יתחברו באומות רק כאלף שהוא משמש לעין כמו עבד. The only way you can do it is there’s no shoresh of the word that they share. But you can have a prefix. The prefix can be Aleph.

You can have an Aleph before a word and that’s because Klal Yisrael can help the Goyim grow. We can meshamesh, we can be like a shamash to bring them out to light. That we can do. But we can’t be together in a shoresh with them together. Mutually exclusive. Yes, mutually exclusive. Now I know. Thank you. And that’s like also the bracha what we say that when Yaakov was up and Esav goes down. Yep. Exactly right. Yes. Yes. רק כאלף שהיא משמשת לעין כמו העבד ואין כאן חיבור להוותם מתחברים בשורש אחד.

They don’t make a word up together. כי אם באלף שהיא שימושית. The Aleph serves and develops that aspect, it’s poel, we work on it. So this says two things: the job of a Jew is to work on the nations of the world and second of all, the prefix always comes before and because Jews come before the non-Jews. וכך ישראל בוודאי משמשים לאומות. We have to be an Or Lagoyim, we have to be like a shamash is. כי אם לא היו ישראל לא היו יוצאים הנבראים האומות בעצמם. The Goyim wouldn’t have been created if there wasn’t a Jewish nation.

ובזה ישראל משמשים להם ואין האומות משמשים לישראל. We serve them and they don’t serve us. ובדבר זה הארכנו במקום אחר בנצח ישראל ואין כאן מקומו. Here’s not the place to talk about it. ולכך אלף שהוא שימוש הוא קודם לעיין כי ישראל קודמים להם. Klal Yisrael comes first. ואין כאן חיבור כלל. כמו שאמרנו כי אין אות השימוש מתחברת עם אות השורש ובשורש אחד לא נמצא יחד עיין ואלף. The prefix is not a part of the root of the word. ובשורש אחד לא נמצא יחד עיין ואלף. ונקרא האות המורה על האומות עיין. כי now we’re going to...

we don’t have what Ayin means yet. Now we’re going to get to it. He’s just described technically the differences. Now what is it? כי האומות העין והגלוי בהם בשאינם דבקים בכח קודש עליון נסתר. They don’t recognize there’s something that’s kodesh, that’s separate, that there’s a power that’s above, it’s nistar, they can’t be expressed, and every time you express it you lose part of it. Vehem motzim hanistar, like you said, they bring out the hiddenness. סוד שהוא משפט שבים אל הגילוי.

And the Ayin. אבל ישראל הם שדבוקים בכח העליון יש להם כח הקודש והנסתר. But Klal Yisrael, that we connect upstairs, we’re like Moshe Rabbeinu. It’s kaved lashon, it’s hard for us to speak, it’s hard to lift my lung up because every time I do it, I’m mechalel Hashem. I’m cheapening what God really is. I’m expressing only a little part of the Kodesh. I’m embarrassed, I’m embarrassed to express. The non-Jew wants to express and express and express and express and he’s excited by it and we all understand why, we’ve all got this problem right, you know you want to express and express and express.

The Jew says: I know that I have to do it in a way that’s kodesh so that I give a chance for somebody to hear it, that’s a little bit hakpada, like if you have to teach Torah over all the time, at least teach it in a Yeshiva or in some place where people are trying to look for something deeper and not teach it at a rodeo or something where you know you’re just trying to like, you know, how can we get everybody to dance to this, for the Goyim to go for. And obviously right the Aleph is made up of two Yuds, right, Yud on the top, Yud on the bottom with the...

so it’s the same thing as a Yud. I can’t express it out to the world. A Yud is... can’t bring it down. And then the Vav is that there’s a mechitza, there’s a blockage between me and that and I have to express the Yud a second time, so everything about the Aleph is telling you that a person who is grappling with Aleph realizes... oh, it’s something that’s nistar, it’s a Yud like the Yud in like the Yayin, the Yud Yud of the Yayin, and then this...

there’s a... there’s a mechitza, a barrier, a blockage, and then the second Yud that comes down, even when it comes down after the blockage, I’m still keeping it a Yud, I can’t explain it all the way out, you know, put God on the table and explain what God is is almost... is very difficult, it’s hard. It’s a big thing. So that’s what we’re going to for. וכן הוא לשון אלף alfeka chachmah. I'll teach you wisdom, Iyov says some place. Jimmy, Jimmy can find it for me. So, kedichsiv, רק עם חכם ונבון, you're smart.

If you're smart, you realize there's something you can't express. וכל זה בשביל חכמה עליונה, היא התורה שיש בישראל. We have a sensitivity to something very deep and very hard to express. ואלף הוא אותיות פלא, shehu helam. Aleph is the letters of pele, which means hidden. It's a Zohar in Balak, I think it's kuf lamed gimmel. No, wrong side. קסג עמוד ב. קסג עמוד ב in Balak. So the Zohar goes into it in depth that it's a language of hiddenness and yesh.

והסתר שיש בישראל הלמה והסתר שהם דבוקים בכל קדש נסתר הפך האומות. Again, this is what we always say that the Gemara in Brachos דף ו עמוד ב says that agra deshmaata sevara. Sevara. Sevara. Sevara is something, it's a logic, you can't put it into words. It's a sevara. Not a technical thing. It's like sever panim yafos. It's an illuminated face that you've got that light from the world above. והסתר שיש בישראל הלמה והסתר שהם דבוקים בכל קדש נסתר הפך. ולכך אמר חכמים שאמרו דברי חכמים הפיצו לו זה דש סתם עכו\"ם מפתח פוי.

That's what the Gemara say in Chullin that goyim like to speak. A regular non-Jew, everyday non-Jew, mifcha poi. Poi ayin, poi. The language we use for expression is poi, your poi, and you're megaleh poi, you want to megaleh everything here. Poi. And a non-Jew wants to poi everything that's going on over here. וכל זה מהנשיא מן השבעים אומות שמורה להם אות עין שיש בהם גילוי גמור. They want to express. לכך מוצא הכל הגילוי. They find that their raison d'etre is to reveal everything.

And when they reveal, they forget the way Hakadosh Baruch Hu made the world. That tree lives, that tree is great, but you have to megaleh that there's a shoresh that you can't see. There's part that's helam, and if you're not working on the helam, you're not aware of the fact of what gives that tree life is what's hidden under the dirt, then you're killing a tree. You made a tree that dies. A dead tree and a live tree look very much alike, the difference is whether it's got roots or not, whether it's got something hidden.

A Jew is going to bask in the hiddenness, a non-Jew is going to bask in the part you can see above the ground, and that's going to kill the tree. That's what we're talking about over here. That's what's going to kill the wine. That's why we're worried about a non-Jew talking. His natural aspect is to take the wine the wrong direction. And again, just for Jimmy, Jimmy right, we said that the ayin is osiyos sod. It's the gematria of sod because you are trying to express a deep thing just destroying it the wrong way.

Okay, but now comes the part that how we got into this whole thing to begin with. Okay, but there is a way, but there is an ayin is a kadosh letter, it's not just a treif letter. So what's the kedushah of ayin? Now

Ayin as a Holy Letter and the Sanhedrin Connection

[1:07:53]

we're getting a little confused, we have to like this is the part that Avi got me into when Avi was trying to tell me that a Sanhedrin is express something externally. So over here it explains that no, the non-Jew wants to explain everything out in the world so everyone understands it, take everything out. Now there's a second ayin, there's seventy members of the Sanhedrin. The seventy members of the Sanhedrin,

The Hidden Ayin of the Sanhedrin

[1:09:19]

they're also an ayin, but they're an ayin in the world of nistar. They're an ayin inside the cloud. They're an ayin that - you read Reb Moshe, to the best of my knowledge, you know, Tyler wants to make - To the best of my knowledge Tyler wants to make a bunch of money so he thought no one's published תשובות רב משה פיינשטיין in English. I'm going to you know I'm going to go head to head with who's so out of it who's a fiction writer everybody reads it's stupid John Grisham John Grisham okay I'm going to go head to head with John Grisham like Reb Moshe Feinstein's much wiser person than John Grisham let's go for it and Tyler loses sure because Reb Moshe is not speaking to everyman Reb Moshe is speaking to Talmidei Chachamim that's the Ayin in the midst of the wise men that's what the proper Ayin is that I'm not trying to say everything out I know I can't bring it down to the lowest common denominator I'm not trying for the lowest common denominator I'm trying for an expression to the wise people that's the Kedushadike Ayin.

Amnam however in truth I'm now going to confuse you so far I just made it that the Ayin is treif you're thinking you'd have to walk around and blind yourself or something. Famous Shem Hagedolim story about the Rashbam and Rabbeinu Tam. If I never told you I'll shoot myself. Rashbam and Rabbeinu Tam you've told us. I did tell you? Yeah but I don't want you to shoot yourself. Alright so so it's like when there's stories that you like they're too good to be true but they come from Gedolim like the Chida.

So anybody who learns Gemara you see that the Rashbam always is this intellectual radical doesn't think it's right and he doesn't care about minhagim he just like and Rabbeinu Tam is the gadol who's always the minhagim are right the masorah is correct you have to do what you have to do miyashiv this far miyashiv that far don't change the minhag you know and they battle all over Shas about this. So it's hard to believe but it's worthwhile I'll see how far in the b'ezras Hashem if I can find it right now.

So the Shem Hagedolim brings a story that his whole life the Rashbam wore blinders on himself put a hood around him put a hood on himself so he couldn't see outside of himself so he wouldn't look at women. And Rabbeinu Tam told him Saba didn't do this Rashi didn't do this like what are you getting all frum with me being this frum you know BT-ish yeshiva bachur like wait what and you know he would tell Rabbeinu Tam times are different you're down don't tell me you're so holy you should do it too and then one time Rabbeinu Tam saw the Rashbam going in a cart and it was a cart with a chamor v'shor yachdav it was kilayim right and he says see what happens when you don't look at the world.

Like it tells of a Ba'al Teshuva but like two Gedolei Olam and the Chida brings the story like wow where does he bring the story Shem Hagedolim alright well we can look after it I'd love to take a look. So what's a pshat for a moment so yeah so so that's that's where we're going for over here right that it's the pnimiyus the expression of the wisdoms what we're looking for that's what we have to have. אמנם ויש בישראל שבעים זקנים והם שבעים סנהדרין ונקרא עין העדה כי יש בהם עין השכל.

They're not trying to express everything to the people verbally they're expressing it through intellectually and the intellectual part is still going to be aware there's a theoretical part that's not expressed and that's going to be the Ayin that's tov that's going to be the good Ayin. V'ein zeh gillui. That's not revelation right so the Zohar

Completing the Ayin: Yud and Nun Explained

[1:14:07]

says that Ayin right how do you complete an Ayin right so how do you complete an Ayin Yud Nun. So Yud stands for Chochmah יוד על שם מחשבה נקרא יוד the Nun stands for nun sha'arei binah right the fifty gates of Binah. So the way you complete the Ayin is by pushing it back to Chochmah and Binah to make sure that it sees what's the the internal part that can't be seen that's what we're going for. V'ein zeh gillui.

And the Sanhedrin but it's a Sanhedrin Mufla it's a Sanhedrin that's saying things that are too deep for most people. It's not paskening some kind of stupid Mishnah Berurah says like this and thirteen Rishonim say like this and two say like that and therefore we pasken like this no no it's deep svaras. ואין זה גילוי כי השכל נעלם מן אדם הגשמי. והן בית דין מופלא that's the word he wants Beis Din Mufla means what a beis din that's hidden שנגלה להם חכמה המופלאת ונעלמת it can't be seen right you see when Reb Moshe paskens he says svaras and it's a svara like you know he's got a svara like go with it.

ואין זה יוצא אל הגילוי. It's not going to be easily title-y, you can't sell it versus John Grisham. Ke-ein ke-inyan sod. They know that they're trying to express as a sod, it's also 70. כך שבעים זקנים תוך כלל ישראל. They do it inside Klal Yisroel, they're not trying to explain it to the goy, they're not doing it outside in the pirsum, inside. That's a person who's trying to... the difference between when you try and say something, I think, in a beis medrash with people who are serious versus saying it on the stage.

אבל האומות הם שבעים בעצמם. They're 70 just by itself, without the wisdom, without being inside a group. ובעצם דבר זה גילוי ממש. They're completely... וזה השווה לע' וא' כי א' הוא ידיעה הנעלמת. Because the alef's trying to explain ideas that are hidden. Vezehu ein hasechel. And they're going to keep you aware of a revelation of intellect, but it's intellect so it's still hidden. ועין הוא גילוי ממש. ויש לומר גם כן כי לכך א' ו-ע' שווים בתמונת הקול. ואין הפרש רק ע' מורה על נסתר. Here comes the key line.

Moreh al nistar, right, this is what you were saying over here Jimmy. Nistar, it's an ayin. It comes from deep down. She-yotzei al ha-gilluy, they take the ayin, they take the nistar. Is that a beis or a mem? והאלף מורה על נסתר שאינו יוצא אל הגילוי. I'm not trying to express it, I'm living it, I'm experiencing it. That's the key. וכן עכו\"ם יוצא על הגילוי כמו שמורה על זה עין. שאינם דבקים בכח פנימי קודש. וישראל כח עליון שלהם עומד בעולם הנסתר והם דבקים בכח קודש עליון.

And now I've tried to

Yayin Nesech: Distinguishing Ayin from Alef

[1:19:09]

explain to you what the issur of yayin nesech is and what the difference between ayin and alef is. So he's taken the Zohar down and tried to bring it down so we can all understand it and he's given us a bunch of... so he's tried to explain at least, I'd say, three things. One is that he's explained that wine is special because it's nivdal and it brings joy to God and to man, and that's a chiddush that it's not just, you don't have to be a monk. Two, that the problem with wine is you have to take the wine and you have to make it, you have to keep it internal.

You can't let it slide out naturally to be revealed. That's the key to drinking wine properly, you have to misyashev beyayno. Also just, you know, you have these things that like you have, sometimes you just have to be a Bratzlaver like, you know, that everything's hashgacha and like, you know. So like everybody knows the Gemara about Rabbi Shimon bar Yochai on Shabbos, ל\"ג עמוד ב', Lag Ba'Omer, Lag Ba'Omer, right? So over here where do you find all the Gemaras about wine and wine being 70 and wine being gilluy?

Sanhedrin daf ayin. Where's Bobby? So, so that's the ayin over here, but that's the second and that's the third aspect he's going for, that there can be a good ayin if you keep it in the world of thought and you keep it ne'elam and that's what we're trying to do with our yayin and now we have a way of understanding the Zohar and putting it in terms that a person can relate to in this world and ad kan, yeah. So to see how everything would work in synchrony, if it was going to happen properly, we would have the alef of Klal Yisroel working internally and connecting, and then eventually have the Shivim Zakeinim who will then express within Klal Yisroel that ayin, but even still there's the Maharal says you got to have a word that has an alef and then an ayin.

Meaning the ayin being the Shivim Umos, which if they subdue themselves to Klal Yisroel's alef, which then gets an ayin in and of itself, and then has that lead it, the Shivim Umos could do their job. Correct. Or LaGoyim. Or is something that's not verbal, it's like the sevara when we Or LaGoyim give energy to the goyim and then they can go and bring out the gilluy. Yeah, they're the roots. And in Rav Moshe in that story was expressing the ayin after his alef meaning he drank the siyum and he was internally misyashev with his yayin, got somewhere deep and then was privately kind of releasing some deep emotions.

Not Torah, emotions. Completely the most emotional thing Rav Moshe ever said. It's like warm and friendly and feely. So it's as if you jump the gun is the problem, is you want to sit, you want to be misyashev and then but the issue when people are drunk and get very expressive and destructive is that they just they get drunk, no filter, go for it. They do the easy way, they do just the body's

Binah Through Wine: Connecting Wisdom Levels

[1:24:11]

being... Yeah. Can I ask you a question about last week's shiur? Sure, go ahead. You spoke about Binah being expressed through the wine in the world. Yeah. And I was trying to understand Binah and Chochmah more. In my understanding is Chochmah is basically like axioms that we get, and Binah is the idea of connecting those axioms and bringing them out in the world, like a mathematician. Just make Chochmah straight. Chochmah is the Yud. It's things you can't bring out in the world.

Okay, yeah. It's sevaras. Might be more than ideas. It's sevaras. It's high. It's not touchable, right. Binah is now: Okay, I take it and I connect it... I take it and I sit down and I go, but you have to ask why is it like this here and like that there? All the questions of Tosfos. You're boneh the wisdom up in little details, little pratim that are going on. So when we look at the wine, how is that exactly... what's the expression there from Chochmah to Binah?

The expression... the wine is the idea because it comes from a place that's nistar. And the first place that's nistar is Binah. I'm relating to that world of Binah. This world of Yud is not even expressed. Mm-hmm. It's beyond it. But since it's expressed in the grape, it's expressed in the grape as the Binah, the second level. Because I can access the world of Yud through the Binah. So and this is what we just said, when Rav Moshe drank it, this is how he expressed the Yud through the through the wine.

Yeah, hope he didn't... yeah, I've had top Rav Moshe by Pesach was my guest... but this is a mashal, just a mashal, it's a mashal, it's a mashal, it's a mashal, it doesn't matter. Yeah, he was also... he was also so disappointed in the person's Dvar Torah, go ahead. So I

Rationalism, Svara, and Hidden Depths in Judaism

[1:25:32]

guess what's the relationship for everything we're saying of sort of that there's this depth of not revealing and sort of understanding that there's something behind everything and then rationalism in Judaism, right? Meaning I don't want to say the wrong word, whatever, but let's go with like Rav Soloveitchik. No, but I'm saying like that's we have both, right? That you have to build the whole tree, but there's these roots that you don't see, right? And that's, you know, people without the sevara, when it's just technical words, that's the gilluy part that we're missing.

So like a pure rationalistic understanding you would say is a goyish perspective. Rational reason is like... like Shlomo was saying, reason is sevaras that are deep and hard to express. They're, you know... Uh-huh. So maybe I'm then not... maybe I'm expressing it the wrong way. It's technical... it's like... it's the reason that Avi was talking about that if you think that Mishnah Berurah is what the Beis Sanhedrin HaGadol was doing. Right. No, they were thinking a deep sevara, right?

So the same thing over here. Reason was... Rambam says reason, rational. It's not this technical rationality we have nowadays. It's a deep, deep sevara that, you know, like Rav Soloveitchik used to always say, he said that academics and rationalists, they... you see them cut off from their emotions. But you'll find the biggest lovers of God were the people who are the most rational. Rebbe Meir was the most rational of the Amoraim. Shlomo was the most rational of the...

was the wisest of the people in Tanach. He wrote Shir HaShirim. Rambam was the most intelligent of the rational Middle Age people, and he's the one who wrote that a man should אוהב ותשגה בהשם תמיד, should love God completely all the time. So we're not talking about the rationalism of people who are... Right, that current sort of what people say is b'shem ha-rationality. The academic, the academic... right, that... so that's more the goyish perspective of it. Yeah. And not even the goyish perspective.

It's like that's... even the goyim know that's not true, as it were. It's the CNN, MSNBC, you know, the people who don't think deeply. Anyone who thinks deeply knows what... Yeah, thanks. Sevara is the

Understanding Sevara and Hasbara in Learning

[1:28:29]

idea? It's not the explanation of the idea? Yeah, sevara is the illumination of the idea. Ah, hasbarah. But then hasbarah means to explain, right? Or to explain? If you explain in English that way, yeah. So what is it in Hebrew? To illuminate a sevara to somebody. I'm doing like the... I'm doing like the Maharal does. I'm trying to make this resonate inside you. What's sever panim yafos mean? I explain to you that my face is in... Hey, I'm happy today, you know. Like no, it means my face is illuminated.

I'm illuminating something. Hasbarah is I'm illuminating you. Ooh, I touched your Tzelem Elokim. I touched your root. Like when a dentist, like he's playing on the outside, it doesn't hurt you. When he touches the root... it doesn't happen to me ever, but like when he touches... this is just a mashal. I've never had a real cavity or a real root canal, but like my wife does. I'm empathetic, right? So like you touch something deep and like the person, that's what hasbara is, hasbara is \"Whoa!\", lightning and thunder, that's what I'm looking for.

I touched the shoresh. Yeah, last one. I got I got. Didn't you say to bring back Yayin and Yavan? I didn't say that. Oh, I thought that's what you said. I

Planning Next Study: Bnei Yissaschar and Yayin

[1:30:05]

Rashbam vs. Rabbeinu Tam: A Gedolim Tale

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Let's start with Samech Aleph. When he gets to the end and then we'll build it up so you know where you're going. If we had four hours together I'd probably sit down and try and show you how if you just learn the Zohar it gets very spacey and disconnected and you start saying lots of things and people look at you. You are coming from a world of wisdom and what the Maharal does is he makes those ladders and those tunnels that connect the upper level lower world so that we can talk and teach somebody and because this is all Shelishi all Emes it's connecting a high point and a low point as the thing that's least expressed in the world.

We have lots of people who say warm vorts or just Litvish ideas from the world of Pshat. We have lots of people who know Kabbalah and Zohar, but they can't affect the world other than very much, the world of teaching. They might affect the spiritual world, okay, we'll let them do that. But to teach they can't do it because there's no connection that's going back and forth and the Maharal's special greatness is to connect those two areas. So he wants to try and take the Zohar that's talking about Binah and Goyim and not being and not affecting the external world and the touch of Goyim and how can we bring that and explain it to somebody.

So let's first at the very end here he first sets it up for two pages we'll go back and look at the setup but I just want to see where we're going first and hopefully we'll see it and then we'll be there. Ma'ata. Okay so he starts off with the Zohar and then he's going to go through a long discussion of Aleph and Ayin and then he's going to go through a long discussion of Jews and non-Jews. And then he's going to get here at the end and he's going to go to our bottom line and we'll all finish it out together.

Ma'ata tavin after I've given you all this מעתה תבין איסור יין נסך. So the first thing you're going to think is I don't get it. You'll lose your world to come we saw it's a terrible thing you lose your kochos if you let a non-Jew touch the wine or drink non-Jewish wine. Why should that be? Why is wine different from apple juice? I wish I knew a popular brand of apple juice was so I could make a joke. Motts? Martinelli's? There it is. There's some people just know everything. Ken, the things that you hear, great.

Motts, Martinelli's is the best whatever. So right so Ken can drink Motts apple juice in the middle of the Meir Beis Medrash right absolutely no problem even the Brisk Beis Medrash probably. Even Chutz La'aretz it's okay but Welch's grape juice you can't drink. So what's why is that? So he goes. מעתה תבין איסור יין נסך. Ve'al tomar don't say like a balabos כי ענין היין דבר קטן. Wine is a small thing it's like apple juice. You can't say that. Sheharei omer hakasuv as the Gemara in Berachos לה קצ mesameach elokim va'anashim.

It makes God happy and it makes men happy. That's an amazing trait. There's something in the world that gives you spiritual happiness and gives you physically appreciated in the world of hedonist pleasure. So that's an amazing thing mesameach elokim va'anashim it's not just something that makes God happy something that also makes man happy. Doesn't just make man happy also makes Hakadosh Baruch Hu happy. Therefore you have to see from the pasuk that wine is special. Now why would something make Hakadosh Baruch Hu happy?

U'mah she'omer mesameach elokim it says it makes Hakadosh Baruch Hu happy. So what makes Hakadosh Baruch Hu happy when a person is more deep? When a person is more connected to internals? אלהים מורה שהיין גבוה על הנבדל מן הגשמי. It's an expression of I think things that are separate from physicality just like God's separate from. physicality, the yayin's separate from physicality. And now he's going to quote the Gemara in Pesachim lamed gimmel amud bet. I wish that he actually brought it, but he says, וכל בשביל שהיין יוצא מפנימיות הענב because the yayin comes out from the pnimiyus of the grape and therefore it makes Kadosh Baruch Hu happy.

V'davar shehu nistar, something that's hidden, ראוי על דבר שהוא אלוקי. That's midah k'neged midah with the Kadosh Baruch Hu. Le-kach and therefore yayin mispar sod. And therefore yayin is the mispar of sod, it's according to the Gemara in Eruvin samech chet, right, that the gematria of yayin is sod because what makes it special? Why do men like it? Because it brings out your sod. Why does God like it? Because it brings out his the sod.

And therefore you don't, there's a reason to understand there's a difference between Mott's apple juice and you know what celery juice, celery juice? Yeah I was just testing this grape. Yes Dr. Browns. Dr. Peppers right there. It's Dr. Browns. Browns not Dr. Peppers. Dr. Browns. Dr. Browns celery juice right like you know like it's it's it's different right? Wine is is something that's comes from the sod. ובפרק הדר אמר רב חייא כל מי שמתיישב ביינו anybody who sits in his wine. Now we know the word misyashev, what's the word misyashev mean?

Shav means sit means what do you do? Simplest definition of sit like the Rambam says in Moreh Nevukhim is that you nullify your legs, you're not going any place. So what does usually yayin do? Usually yayin brings a person out to the world and you get drunk you jump up and down and do funny things that your wife will tell you about or not depending how angry she is. And that's because you've got yayin that's pnimi. You take the yayin out and it becomes chitzoni.

So yayin's got two parts to it. There's the yayin that's pnimi and there's the yayin that's gilluy that's coming out in the world now. If you can take the yayin and make it go and express your pnimiyus, your sod, then you've used it properly. If what it does is it takes you out and you relate to the gilluy part of it, then you've destroyed your wine. So the key is kol mi she-misyashev, right, reflexive verb, anyone who takes the wine and by using it goes deeper into himself, shav returns to himself deeper finds his sod more, lets that wine touch your wine.

כל שמתיישב ביינו יש בו מדעת שבעים זקנים. Then you're like the members of Sanhedrin, which again we this is dash Avi time, sorry him right for not coming right we'll take care of him. Right, so the the Sanhedrin what the Sanhedrin does is it figures out what the right halakha is by going to a depth, going to an internality, its pnimiyut. That's where we're going for. So you have daat mi'shivim zekeinim. Just like the shivim zekeinim express the depths of an idea we'll see, יין ניתן בשבעים אותיות, yayin was given with seventy osios.

Rashi says and I think it's only pshat is it means gematria 70, not 70 osios. וזה הואיל ונכנס בו יין ולא יוציא סודו שקול הוא כמו סנהדרין. Then you've got the depths of realizing that what the Sanhedrin paskens on is in the depth of their sevara and not just in reading all the Mishna Berurah, Chazon Ish's, Pri Megadim's and paskens but there's a sevara that's going on, then you've succeeded. So again, yayin is internal because it comes the internal part of the grape he's saying.

And the test of it is it makes God happy and man happy because it helps it's possible to connect to a deeper part of yourself after drinking the wine. I've worked very hard in this last couple of weeks I think I'm still a cripple in this area. ורצה לומר כי יין הוא מספר סוד מפני שהוא בתוך הענב ונסתר בו. He just wants he wants to try keep taking the idea from the Zohar and making you see it in the world of nature so the ideas aren't just disconnected from the world, but so you see that that's what's going on.

בלשון אחר לא יצא סודו? Yeah where there's it's you don't you're not m'galeh the sod, you're not bringing it out. You bring it in. What about the other Gemara says נכנס יין יצא סוד? That's a lower level? We'll see, we're going to get it's in the middle, but it's it means that yatza sod it means like it's going to be like the Sanhedrin that the sod comes out betoch an olam of nistar, but it's going to come out he's going to he's going to bring it up.

U-lekach omra. That's what the Gemara says in Sanhedrin, daf ayin, Sanhedrin ayin. Chamra ve-reichani mafkachi. Wine and spices open you up. Why do wine and spices open you up? Because they come in through not gashmi, not physical aspects, and they awaken your spiritual aspects inside, and they both come from a place that's nister. The smell is hidden inside of the pepper plant until you grind it, and the wine is hidden inside of the grape until you get to it.

And therefore they open a person up, they open you up to a deeper world, which means they open up to a world of wisdom. וכל זה פעם שלישית נא, מפני שיין יוצא מפנימיות. Again, there's a reality, a physical reality to it, ve-hester ha-anav, inside of the anav. ומתייחס היין אל השכל, she-hu pnimi ne'elam. And the yayin is connecting to the wisdom, which is also hidden. ואינו נגלה כמו שאמרנו. And it can't be expressed like I said. Wisdom is something that's pnimi and that's where they are.

Okay. Now he's going to explain the danger of yayin. And I'd agree that I probably, probably should. Okay. כאשר יין נכנס באדם, here comes the problem, when yayin comes into a man, אז פועל האדם הגלוי ביותר. There's an amazing energy for man to become expressed, because wine, which you're taking something from inside a grape and then bringing it out, naturally it would do the same thing to you. You have to reverse that flow and use it pnimi. But there's two aspects to the yayin.

One aspect is the hidden part, and one aspect now is the revealed part. Which part are you going to relate to? כי יצא יין ממדרגתו. The yayin that used to be devar hidden is now revealed. And it's a lower level שיש לו מדרגת הנסתר. It's no longer the level of being hidden. כאשר יין במספר סוד, because yayin should have the number 70. ונכנס באדם הגשמי, and it enters in the man that's revealed. שאין לו דבר זה הסתר רק גלוי. Man usually is revealed. Man spends more time worrying about his watch than he spends worrying about getting that dikduk in Rashi right.

So naturally it can push you in the wrong direction. U-va-ze, if you use wine this way, יוצא יין מן הסוד. The yayin's no longer hidden, ela galuy. ואז יש כאן יותר גילוי ויותר ויותר, and then there'll be it'll be a cascading effect of more and more disconnection from the inside. Ve-lach, therefore, כאשר נכנס יין שהוא סוד באדם, אז יוצא אדם אל הגלוי לגמרי ויוצא סוד. He'll tell him when he gets drunk, he'll tell all of his secrets. He'll be overly blunt. אבל כאשר אין היין פועל באדם הגלוי, but if you're strong and you reverse that trend, when you have yayin and it doesn't you don't express yourself, misyashev be-yeino.

You dig for the deeper part of yourself from the wine. אז יש באדם מדת שבעים זקנים, שהם בית דין מופלא. They're a beis din that comes to the world of pele. Beis din mufla comes from the word pele and pele's the word aleph. We see something from our side peh-lamed-aleph, Hakadosh Baruch Hu's on the inside aleph-lamed-peh. It's a Zohar in Balak. והם במספר סוד. And there's 70 people in the beis din, we'll see why, because they're...

ולכך לא יצא יין אל הגלוי. The wine does not go out to revelation. When you see a psak of gedolei olam, common people can't read it, they don't know what they're talking about, it's still hidden. The ideas are deep and hidden and the Sanhedrin is mufla, it's a peledike zach. People don't understand what's going on, they're saying deep ideas. So if you're like that, then you use the wine properly, misyashev be-yeino. Ve-lach, someone who uses the wine properly, הוא שקול כמו שבעים סנהדרין שהם מספר סוד.

Beis din mufla, they're beis din that we cannot perceive what they're doing. They're doing things that are mufla, right Rashi brings all the time means covered up. ואין בהם יין היוצא הגילוי. Wine does not go out. Aval bish'ar adam, your fraternity guy, poel hagilu'i. It makes him express himself. עד שמביא יין לידי גילוי ערוה ולידי עבודה זרה. You begin the whole world of externality. You connect, the wine has the external aspect and you expect the external aspect also.

You, how would I explain, you feel the outside of yourself. You feel disconnected from your head and you want to express more and more. And therefore that's what gilui ervah's called. Gilui kol is called gilui lashon of revealed. Right? You want to reveal your... we always want to connect to everybody outside. There's always a desire for oneness. But usually the desire for oneness is a deeper oneness, a meaningful oneness, an intellectual oneness, a soul oneness. But when you've got wine flowing through your veins, then you want to have an external aspect.

We'll do it after it's going to get to the... גילוי עריות ששייך לגוף. Gilui arayos is the guf. כל כך פועל באדם הגילוי. And it makes man's body feel like it's the essence. ובנפש בא גם כן עד שמביא לידי עבודה זרה. And the nefesh, the ruach, I don't want to think so deep and find G-d and find oneness. I want to stay in the world of ruach and find the multitude of gods. שיוצא נפש מקדושה שדבק בה' יתברך בקדושה עליונה ונסתרה. עד שבא לעבוד עבודה זרה. כמו שהיה בבנות מואב דכתיב ויחל העם לזנות אל בנות מואב.

It says that they vayachel, they profaned themselves, they became chol and they ran after bnos Moav and the Gemara says both because of avodah zarah and because of gilui arayos. וכל זה היה בשביל יין. That's what yayin can do. It makes you look at the world externally. You can't grab onto the unifying internal source. U-vamidrash, okay that's where we finished. Yeah, we can stop. Fine. Yes? Just for clarity's sake, obviously Gemara says a lot here, is are we saying that...

let's see Nus... this is easy part of the Gemara. The first part, we're gonna trip over. The is it who the person is depends on how they relate to wine, or is it that the way that you relate to the wine is going to be dependent on your experience? Neither of the two. A third one. Which is? It's who you are and do you use wine as avodah or use wine as natural? If you use wine as natural, then it's going to come to gilui and destroy you. If you use as avodah, then it's going to bring you inside.

And probably only if you're a talmid chacham and you know about your insides is there any chance of this helping you. So are we saying... I know we haven't said it yet, but are we saying stam... like a stam goy is going to never be able to relate to that deeper part of themselves? High five. These Britishers... yeah the guys in Machon Shlomo are much more natural. So, okay, so yes, that's what he's going to say. Exactly what he's going to say. Yeah. So what's like the ideal case?

Meaning is it a bunch of people just sitting around a table quietly sort of going inside is there or is there some... like I mean what's the relationship between misyashev and then a po'al and sort of an expression of that? Or is it just totally inside and you should just sit there quietly and be building inside? You know you're never really sure, you know like and I'm l'maiseh for this turn of the tape for some reason. And did... is this only with wine that you find this? Yes, yeah I think so.

No, yeah people... yeah Chassidishers do it with schnapps also. But you see that's what the problem is. I think we all understand Rav Hutner used to always say the Rashi over there in חייב איניש לבסומי בפוריא עד דלא ידע and the Rashi over there says be-yaino, right? And Rav Hutner was medayek that it says be-yayin that you want to be mifusam, you want to become spiced, you want to get to your insides, the beautiful insides and you have to use wine.

And obviously this Zohar we just learned and all these ideas we learned is I don't know exactly how, there's so much to know in the world it's crazy. I don't know exactly how you make scotch but it doesn't come out of penimiyus of something. It comes out of... How you make schnapps doesn't come there's a special aspect of yayin that it's impactful inside, right? The juice. We learned the Gemara in Pesachim that you squeeze it and it still stays tahor. So yeah, no, of course, obviously, I guess we can't.

The Chassidisha world knows what they're talking about because they drink schnapps too, so, but I don't know, so far I'm just talking about wine. So far I'm taking responsibility for wine. If you want to pick up your schnapps, your Johnny Walker Blue, just do it because you like it and you've already given your hundred million dollars to tzedakah so you can waste the money on that, yeah, go ahead. It seems like yayin and Kiddush is an amazing message for everyone to hear that kedusha is connection and even though we have to work our way up man one, man two, man three to get there, that's the highest level that we should yet everyone to aspire to, but at the same time it's only really available for very few people who can really reach that level, so I just struggle with those two sides of this whole idea that this is amazing for everyone to jump onto but also really only if you're...

So I think that's it, I think it's amazing for everyone to get to and obviously the reason is on Shabbos is because Shabbos is a special kedusha, so don't try and do this Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, there's no shaychus to anything, the malchus has gone up, everything's gone up and you can do it on Shabbos, it's a mitzvah, Hakadosh Baruch Hu is doing it for you so it's going to work. This again the Magid of Mezeritch says over they asked the Rambam, the Gemara, the Rambam's understanding of Gemara Chagigah that a רב שדומה למלאך ה' צבאות a rabbi should be like an angel you can't imagine him being physical and the only time the Chassidim see the Rebbe is Friday night at the Kiddush at the tisch, so showing this idea that I can mekadesh the physical world, you guys eat the potato kugel but I'm drinking the wine like I'm doing this level of kedusha, it's for an adam gadol.

That's only one level down, it seems that the Rebbe could have a tisch like that anytime of the week because he's the Rebbe but for us... maybe the Rebbe can't, maybe even the Rebbe can't do it, let's, I know you hold from rebbes a lot being over there in Meah Shearim but come on even the rebbes in this generation need the... well I see rebbes sitting down drinking wine, I don't know what's going on over there. I'm saying people watching the Rebbe, it's even though it's Friday night when when we have a chance it's still really only for the Rebbe, right that's what I'm trying to say, higher level of you have to be the Sanhedrin, we're saying a very high level, I thought you were medayek, we're saying the Sanhedrin, it's a high level, don't joke around with this.

But again who was it Maharal Moshe was asking I don't want everyone sitting down and doing a ba'al teshuvah shachah over here before I do Kiddush I think in Drush Al Hamitzvos more we're good for it and I tried to do a ba'al teshuvah shachah the last couple of weeks I've been working on this I don't know I can't I don't know what I'm I have a theory why it's not working because it's too expensive they're giving too nice of wine and it's too yayin that's what okay.

You tell Oren Wolf what to do he'll do anything to get you to enjoy wine it's like he wants a drinking partner he told me Aryeh Deri drinks some very nicely I just I can't do it but I don't know okay. Okay, goes on to the side point which is not crucial so let's get the lomdus down then how are we going to go okay so again so the beginning of the Drush Al Hamitzvos and again the Drush Al Hamitzvos it's amazing these were Rav Moshe Shapiro I think I discussed with everybody Rav Aharon Feldman told me the place to start learning Maharal is Derech Chaim because you see the dyukim in the mishna and it goes mishna by mishna so it doesn't get too philosophical and too expansive but Moshe felt the place to start learning Maharal was these drushim at the back of Beer Hagolah because they're drushim given not just the sefarim were written for talmidei chachamim the drushim were given to the whole nation and amazing that fashion was a little different than our days they were three and four hour drushim over here that he was giving so it was different but this is the Drush Al Hamitzvos and whenever you'll see all of the Maharal's drushim they're pretty amazing they're just awesome he starts off with a Zohar he then explains and makes the tunnels and ladders to connecting the Zohar to our world and goes through all the things we'll say and then he comes down.

down and tells the people what they're doing wrong in very practical stage four terms like this like really classic like what we're doing over here so like over here you see the Midrash right and then the next part כדי לבאר קצת מדברי הקודש רשב\"י as an explain it so you have to see that what I want to show over here is as a good example of the Maharal he's got the Zohar right in front of him when the Maharal's writing something he's got the Zohar over there and he's trying to say okay now how do I make sure that you don't become a space cadet and disconnect from everything and just say over binah connects to chochmah and atik yomin connects to like some connection over here that's what we're going to do it for but he's got the whole it's not like he's making up he's not a some people think he's a Sefer Hachinuch on a deeper level he was just smarter than the Sefer Hachinuch so he's explaining at a deeper level but it's also very intuitive creative no no no he's trying to do it so here's the Midrash for the first time and that's what Rav Moshe Rav Aharon Feldman always tells me he always likes that when whenever in most cases I can't speak for every case you'll have to Google check me for it but usually when the Maharal quotes the Zohar he calls it Midrash HaZohar and he'll say it's a Midrash like everything else don't get all excited it's a Midrash it's a Midrash you have to think deeply about it but it's a Midrash HaZohar right he refuses to just say Zohar it's Midrash HaZohar like go for it Reb Aharon said like you know try and understand it you can do it right and then he explains it kedei levayer ketsat in the second column over the start כדי לבאר קצת מדברי הקודש רשב\"י הנה יש לחול לדעת להבין כי ישראל and he's going to go on and explain it and then on the last page in page samech alef where we just were I have the original copy over here of the drash and the original copy when they published it bishvil where we just finished the second column there בשביל כך כאשר נגע גוי ביין נסתאב היין כי הגוי יש בו גילוי כמו שהתבאר עניין הגוי ואין לך קדושה עליונה נסתרת עד שאין לו הפנימיות לכך במגע גוי נכנס יין בשביל זה להיות תחת עבודה זרה okay so you'll see in the bottom asterisk in my edition that's true mikan va'eilach from here on in where he gives mussar to the people who sell wine and are involved in goyishe wine and use goyishe wine חסר ברוב הדפוסים הקודמים the first three defusim for sure they took it out they pashut took it out he obviously was speaking so strong that when they published it they couldn't publish it right but so you see like this is just obviously hopefully this is like one of the reasons the Maharal is my ideal you start off with the Zohar you explain the Zohar in a lashon of chachamim deep then you give the stage four mussar and then people get upset with you and walk out okay so you've done your ames you've done like what you're supposed to do but like this is a classic expression of what's going on over here and it's again everybody knows I can't remember exactly what it was but I think the Maharal was the biggest person in Prague for like 50 years and they kept the rich people refused to appoint him chief Rav because they knew that he was so makpid to bring ideas out in the world properly wanted a weak haimishe herring eating Jew so it's only when he got to be 88 that there's like a comparison they couldn't appoint some 45 year old Rav like you know like there must be somebody from the rabbiner seminar that we can bring out like you know like what's going on so he became the Rav and in his first drasha he says I know you didn't want to make me Rav but Hakadosh Baruch Hu wanted to give me long life you know like and in which drasha he says that that one of the drashas he says that drasha that comes in the side box it's not published in the Honig edition in one of the historical ones he just outlived everybody yeah like 97 years or something like you know have you seen the mussar here excuse me have you seen the mussar that they put that they took out it's here he put it back in this is this is back in I have the original edition doesn't have it in I see this person Honig from London he put it back in yeah I looked I couldn't see all the at one point I was in the Hebrew University library and this is what I spent an afternoon doing trying to find all the different defusim but I couldn't find I couldn't find the first one that had it in this is the first one I found that had it in in 1960 something put out under the office it was gathered and put together by Rav Dessler and then published later but he's the one who put it back in where was it if they didn't publish it 400 years ago how would you find it manuscripts like like we have all these manuscripts like all handwritten in his hand written handwriting or something releasing all of them in the new library.

That's right. We got all the manuscripts with all the cross-outs, with all the put-ins, with, you know, it's, yeah. If I didn't have to run more and teach you guys I'd be spending more time looking at it. Just this, the academic side, you never have to do it, it's okay. It's like, you know, let somebody else do it. But it definitely is interesting, yeah, it's like, and to figure out whether did he cross it out because it was wrong, or did he cross it out because it was too long and basically said the idea again, like, hard to figure out.

We'd go back and forth. I spent some time with Gevuros Hashem together. A chavurah of us got together for about four months and did it. But I don't know, I didn't get to clarity, but some big person should do it. Okay. Yes. Why does the Maharal repeat himself so much in a lot of sefarim? So I think I've told you, and I’d have to find it again now, but this is like one of those things from the drash. It's actually this idea we're talking about right now. This idea we're talking about right now.

In Gevuros Hashem I have to find it again now. It's on the piece by Moshe Rabbeinu being כבד פה וכבד לשון. So the Maharal asks what's the language kved lashon, heavy language, heavy tongue mean? And why did a person who had to have light shining out of him, why did Hakadosh Baruch Hu make him, as simple people think, a stutterer? So he explains that anybody who experiences and lives with knowledge knows it can't be expressed in the words and therefore it's heavy, it's unrefined to pick up his tongue and express it outside.

And that's why I say an idea many times because I'm trying to get you to understand the sevara behind the idea, not just say it over technically, but there's a Gershon Feld term, there's a lightning bolt, there's an energy I want you to connect to, and therefore I'm describing it from many sides because I know that I'm not describing the real wisdom to you, I'm just doing it. And that's, you know, I'm sure I told you from Reb Moshe that Reb Moshe once asked me what's the hardest Reb Chaim Soloveitchik on the Rambam?

So I said something. He said no, the hardest one is that he, it says in the beginning that he edited it seventy-seven times. It went through seventy-seven filters. And Reb Moshe said like is there any sefer harder to read in the world than Reb Chaim? But he said that Reb Chaim, and he didn't compare it to the Maharal, but he said that Reb Chaim is trying to explain sevara. And when you're trying to explain sevara, it's hard to put it into words. And what we're going to get into right now, we're going to see it right now, the alef is always pele.

Alef is always hidden. And therefore I'm going for something and you're not getting it, Aviv. And Aviv says, \"No, I got it, I got it all here in words.\" I said, \"But Aviv, you haven't become a tzaddik in this moment, you don't have the lightning going on inside of you, which means you didn't get it yet. I've got to say it a different side, a different side. I'm looking, struggling for some way to waken up your neshamah to or inside, to explode with this idea.\" That's what he's doing.

And that's when Reb Moshe spoke, he would like, you know, be like, why can he say the, you know, so-called illuyim, meaning people who think faster and remember well but aren't deep, \"Why does Reb Moshe speak so slow? I can't go to the shiur.\" Well, he speaks so slow and he repeats so much because he's trying to get you to a deeper place in or right now, and it's very easy for you just to keep going but not to get deeper. That's what he's going for. You see it a lot by teenage kids too.

Like teenage kids, like, \"What are you thinking about so long over there?\" Like that's the idea, you know? Okay. Here we go. So he's going to explain, now let's, let me just talk it outside so again we'll see it and understand it inside. So the Maharal over here at the beginning is bothered by a problem. The Maharal says, \"Okay, if you're just a very haimish Jew, so you just say that goyim are treif and Jews are kodesh, and therefore goyim can't trust your wine.\" That clearly will be a difficult teaching position, we'll have difficulty having that resonate with people who are intelligent and thoughtful.

So now we've got to figure out what's going on, what's happening. Why is it that a non-Jew according to the Zohar expresses the opposite of what the ayin is, and a Jew expresses what the ayin is? So the Maharal wants to do two things. The Maharal wants to sit down and one, say... The mistake you're making is a very prevalent mistake. Yeah, it's hard to tell between a goi and a Jew. But the second thing he wants to say is but there is a huge difference between a goi and a Jew.

And it's exactly to do with this essence, which is whether you are connected looking internally or you're all about promotion going outside. This is in every Jew today. Though I struggle with this like there are Jews sort of maybe a little more like goyim and there's goyim maybe a little more like Jews. No, every Jew. Every Jew. At the most basic level, he said, pintale yid, he's made bakasher, nefesh hachaim, neshama, something different about them. That's what, that's where we're going.

That's why he says even though he doesn't hold of neshama shevas, he thinks the wine is like a humra, it does hold of the Chazon Ish, right, so. Okay, yeah. So that's the first step. There's two things, there are two points. Let's take a mashal intellectually to explain to you what's going on. So he wants to explain the Zohar in Parshas Balak that Jews are like the aleph where one nation and we're opposed to shivim umos ha'olam, we're opposite the 70 nations of the world and each of us have two different essential tasks.

The purpose of the aleph, aleph has a silent letter, it can't be enunciated. Jews recognize we can't be מגלה הקדוש ברוך הוא in the world. Your relation with hakadosh baruch hu you can't reveal. It's deep, it's internal, impossible to express. Therefore aleph is ineffable. Second, aleph is osios peleh from our side. Peleh comes from the word it's covered up, we can't see what it is. We realize it's cut off and therefore we search for that connection. Why is it cut off?

The word peleh means cut off, Rashi says. Zohar says, Zohar says in Balak, Rashi says, let me find the Rashi. No, he doesn't. By Nazir? Maybe it says there too. I was going to say it says it everywhere, which of course brings a problem. You think he says it by Nazir? Yeah, with the Sotah, I think he says, don't explain it like that, but at least he tells you that that is one way to read it elsewhere. I think he says it by when it says nezir peleh the first time it comes up.

I was going to say he says it everywhere, but then I realized that's a fake answer. But he does say it everywhere, but I'll find one place, I'll find one place, it'll be fine if I find it. Any directions? What parsha is Sotah, Nazir again? Shmini? Acharei Mos? No, Naso. Sorry. Yeah, Naso. Yeah, Rashi says it in Devarim. How did you do that? Sifrei? No, he says it before that. He says it by the plagues too. Go ahead. Just how did you do it first of all?

How do you do it? I just typed in peh lamed aleph into Sefaria and looked up everywhere it shows up until I found one that made sense. Search engine. So find it for me in Shemos. Okay. One second. Literally. I found it. It shows up in Shemos tet-zayin. I think he's right, it's over there in Naso also. I can't remember now. Let's see. Yeah, yafrish. No. Yeah, yafrish is onkelos. Ki yafli v'yafrish, yafli when you're making a neder over there it says.

Right, right, Rashi. He says it by the maka. Yazir atzmo miyayin. Yeah, together, or chutz? In Shemos, you have in Shemos on למד דלת פסוק יוד. That's what I'm looking for right now. Good memory. Thanks. I did it all by myself. Kippush Eretz. Yeah, איש כי יפלא לנדור נדר. Not that one, not that one. Okay, not this one. Muvdal, this is muvdal. Oh, it says Lehavdil. שתהיו מובדלים בזו מכל אומות. Es haniflaos. Lashon veniflinu. Shetiyu muvdalim.

Boma? It's a Zohar Balak, that's like this. Did it say Ovev? No, he's saying Yafeh shetafo. And then he says Lehavdil which is just talking about the neder though. Okay, I'll let that be. Fine. Okay, you destroyed my Friday night. It's so much easier not to find footnotes, but okay, I'll find it. It's all over, but I'll find these two places. All over, but I'll find these two. Okay, here we go. But I'm in Shemos, right? What? This was the one in Shemos, right?

The one on Lamed Dalet Yud? Yeah. Okay, but it doesn't help me out. It just says Nivda. בזו מכל אומות שלא תשרה שכינתי. I want Mechusa. Does it mean mechusa? Okay, so Aleph. So Aleph is Klal Yisrael. It's hidden, it's covered. The Maharal's going to say it's mechusa, it's covered up, it's hidden. We're going for Ayin comes from the word to see. Ayin is the exact opposite. Ayin is something that comes through revelation, maybe even just like a spring reveals what's going on inside.

The Umos Haolam are the world of Ayin. Ayin wants to reveal everything. Ayin wants to express everything. So the two visions of a non-Jewish neshama and a Jewish neshama are two opposites. A Jewish neshama should, if it's refined, always be looking for the part that I can't put into words. Just like Moshe Rabbeinu, kved lashon, my tongue is heavy, I can't speak about it, I can't be megaleh this, anything I do is it can't work. And the non-Jewish neshama wants to express everything.

And that's what the Zohar is saying that we saw last week, that the Jew relates to the hidden part of the grape, the wine, and the non-Jew relates to the revealed part of the wine. And therefore, he completely destroys the kedusha of the wine because he's not getting the pnimiyus. Then he's going to say okay, so now if you understand that, that Ayin means to reveal and Aleph means to hide, now you'll notice three ideas. One is that Ayin and Aleph sound like each other.

Bring the Gemara Megillah. So you see that even though they're so radically different, they sound very much alike. And the second thing you'll see is that according to his pshat, which I think is the right pshat, it's the Rambam's pshat also, that the Gemara in Shabbos says even when you write them you can get them confused, that the Aleph and the Ayin look like each other in writing. He's going to explain it here. He's going to say that the Aleph and the Ayin look like each other, right?

That's the Aleph and the Ayin you have to make sure not to take this down too far so it mamash looks like an Aleph. So he says even though these ideas are so essentially distinct, they look like each other. And the third idea he says is, which he does as like this blows your mind, that you'll never find there's no word in the Hebrew language that is has an Aleph and an Ayin together in their shoresh. Because Google that for me. Can you Google that? How's that going to help you?

Is the expression just what's the expression? Inside. No, no. You have to go all the way to the commentary. Yes. That's what he could do, but okay. But so that's what's going on. So that's what's happening over here. So the third is the Ayin and the Aleph, they can't come together. And that's the difference between the two aspects of what's going on over here, that when we drink, a Jew drinks wine, he wants to use it to go mishyashev bei, he wants to go inside. And a non-Jew drinks wine, he wants to go outside with his wine.

And therefore we've established that wine is special because it's made from pnimius, not like Dr. Brown's Celery Juice or Mott's apple juice and it's distinct because it makes happy Kadosh Baruch Hu. So now we've explained what's going on and now secondly, we've explained that a non-Jew and a Jew have two different perspectives, one is the idea of bringing everything inside, one is the idea of bringing everything outside. That's what he's going to do, then just a little further. Yeah. Is there back to like the chart, is there a relationship also between like the way we write, how Yavan and Yayin is very similar except for Mem, there's a little bit more?

Yes. There is a relationship between them. Yeah. No, it just happened so it's good. No, yeah of course. That's that's Sifra, right? That's what we're going for. Let's take a look at Be'er Heitev, he goes into depth on it. Yeah. Okay. So okay, I'll do the deeper parts of the Aleph and the Ayin after we go through the more simple in the middle. That's basically the framework, that's what he wants to do first. So he wants to say: so you don't understand that they say that non-Jews are going to make, are going to destroy the pnimius of the wine.

I'll explain what the pnimius of the wine means and the Jews do get the pnimius. I got it. That's what we're going for. So now the second thing he's going to explain. He explained before why wine is special, makes us happy. Now he's going to talk about the Jews and non-Jews in the Zohar. So again you understand in some form. And obviously this only works for a nice frum Ben Torah, you can't bring it up to the United Nations, right? They're not going to see what you're talking about.

But at least it's one step down that's going to explain to a person, oh you see something in Hebrew Lashon HaKodesh that explains this. Here we go. And that's this language that Aviva was talking about of Moshe Rabbeinu of Kvad Lashon and that's what the Maharal feels, Maharal's talking, it's hard for him to express it, it's difficult for him to bring it out because he knows he's trying to say something that's nister. כדי לבאר לך קצת מדברי קודש רשב\"י. And again just the idea is that you know, here I think you see the straight learning of the Maharal.

There's a Zohar, then we have to explain the Zohar in two pages, then we have to give mussar based on the wisdom of this. That's what we're going for. That's the pedagogic system we're trying to look for. Takes a long time. כדי לבאר לך קצת מדברי קודש רשב\"י, הנה יש לך לדעת ולהבין כי ישראל ושבעים אומות הקדמונים הם מחולקים. That there's this essential difference between Jews and non-Jews. וייראה החילוק שלהם מספרם. The number that we assign to them is symbolic of the difference of who they are.

כי האומות הם שבעים, the nations of the world are seventy, וישראל הם אומה אחת, and Klal Yisrael is one. And seventy symbolizes the expression of something in all its dimensions and one symbolizes the root of the thing. לפי מה שהם אומות מורה עליהם האות שבא במספר שבעים, they're like the letter that comes to express what seventy is. Seventy is a revelation of everything to its outside, hu Ayin, the Ayin. When I get down to Sanhedrin, I'll talk about remind me to tell you about the Ayin.

כפי מה שהם ישראל שהם אומה אחת, as Klal Yisrael is one nation, מורה עליהם האות שבא באחד הוא א'. ובתחילה יש לך לדעת כי א' וע' קרובים. You're right. I know why you have trouble seeing this between Jews and non-Jews. They look and they sound very similar. Bemivta, the way you pronounce it, עד שבמבטא אין אדם יכול להבדיל ביניהם. It's very difficult, requires energy to make this division between them. The fact that we nowadays can't express an Aleph versus an Ayin. כי אלף ועין קרובות במוצאיהן ואין אדם יכול להבדיל ביניהן.

It's hard to do it. Nowadays we can't divide the Aleph and the Ayin. Only Teimanim, only Yemenites can divide it and therefore we have a problem with assimilation. If you can't express it, then that's expressing that we can't tell the difference. The Masechet Megillah says sham: Hakoreh le'aleph ayin. If you call, if you read your Aleph like Ayins, a guttural letter, ule'ayin aleph, your guttural letters Aleph like ineffable letters, lo yissa kappav.

You cannot do Birchas Kohanim. You've destroyed the beracha. מוכח מזה שהם שווים ונקראים בקריאה. They're verbally the same. And not only that, gam betzurasam domim. The way they're written is also similar. In Perek Haboneh, so he's going to, Rashi learns a pshat which everybody argues on and then the Maharal is going to argue on the Rashi also. So I won't confuse you. Here's a little lamdish. In Perek Haboneh, שלא יכתבו לאלפין עיינין ולעיינין אלפין. So Rashi seems to understand that you cannot, just because the two letters sound so much alike, you would think that wherever there's an Aleph you could put an Ayin and wherever there's an Ayin you could put an Aleph.

No, no, no, you can't do that. רש\"י ז\"ל פירש שלא יכתוב עין במקום אלף. You have the word pela, you can write peh lamed ayin because it sounds the same, and aleph bemakom ayin. Mashma devarav, if you read the words simply, שלא יכתוב אלף ממש במקום עין, that you can't, everywhere there's an Aleph and Ayin since they sound alike you can write it. וכן העין במקום אלף. ובודאי כוונת רש\"י ז\"ל, כיון שהם hem shavim bekol, since they make no difference how you verbalize it, so who cares if you write an Aleph or an Ayin?

The ba'al korei will read it properly. לכך הוא רוצה לכתוב גם העין במקום אלף ואלף במקום עין. So a person thinks if the ba'al korei is going to read it the same way, who cares? Ve'ein zeh nireh. This is not the right pshat. What hava amina in the world? We know there's a kedusha of the Sefer Torah. You can't just change the letters in the Sefer Torah because it sounds the same. That can't be what the pshat in the Gemara is. The pshat in the Gemara is rather that you have to make sure that you make your Aleph as an Aleph and distinct from an Ayin.

Make sure you don't slep that leg down too far in the Ayin so you get confused by them. Right? That's what we have to worry about. That's what the Gemara is going to be talking about. Ve'ein nireh, ki hu peshita, שהרי מי שקרא עין במקום אלף ואלף במקום עין, al yissa kappav. ואיך יכתוב עין במקום אלף? How could you possibly write an Ayin, ayin bemakom aleph? הרי שני אותיות הם. They're two different letters. ולמה יכתוב אלף במקום עין? Why would that be good? Vegam malashon hagemara, it doesn't say like Rashi says.

לא משמע כן כלל. If it wanted to tell you that you could just sprinkle Alephs and Ayins in Sefer Torah differently, הוי ליה לומר שלא יכתוב עין במקום אלף ואלף במקום עין. That's not what it means. Ella, the Gemara means that just like they sound alike, they could be confused in writing. Make sure you are, distinguish between your Alephs and your Ayins when you write them. אלא שיש שווה להם שהם שווים בכתיבה. They're also equal in the way they're written. That's what we're worried about.

כי העין שהוא בכתיבה תמה, אם היא מעקם סוף הקו קצת למטה, היה זה כמו אלף, like we said. Right? If you have an Ayin and you slep this kav down too far, right, that's your Ayin over here. That's your Ayin. That's your Ayin. You slep this down, right, this shouldn't be here, that's an Ayin. You slep it down then you got a problem. So he wants to point out that even though the Aleph and the Ayin are so distinguishedly different, they look and they sound very much alike.

So you've got the same problem with a non-Jew and a Jew and not figure out exactly what's going on. Wait, does the Gemara say? Let me get to the end, I don't want to lose people in the middle. ואם מעקם סוף הקו קצת למטה היה זה כמו אלף, shehu ayin. גם כן נקודה בימין, if it went to the right, של קו ארוך ונקודה בשמאלה. וכן האלף אם לא הנקודה שהיא למטה, and if you don't, on the other hand, I also didn't do that on my chart here. On the other hand, you'd have the problem the other way. If you write your Aleph, I can't do it upside down.

If you write your Aleph like that it might look like an Ayin. So you have to make sure you put this down here also. Right, you could also make an Aleph if you don't make the bottom streak big it's going to look like an Ayin. Both ways. וכן האלף אם לא הנקודה שלמטה היה נראה לגמרי כמו עין אף שהקו האורך אינו בעין כמו באלף שבעין הולך מימין לשמאל ובאלף הולך משמאל לימין סוף סוף הצורה ישוה והנה יש להם שיווי. So we see that the Ayin the Aleph even though they're completely different, one is nistar, the Aleph means hidden, it means unity, and the seventy means revealed to the Ayin and coming out, they look very much alike.

Because one's the beginning and one's the end, one's the two expressions. Al ze omar: כי כאשר ירצה לכתוב עין when you want to write an Ayin, יהיה נזהר בצורתה שלא יהיה דומה לגמרי אל אלף וכן כאשר יכתוב אלף יהא נזהר שלא יהא לו לגמרי צורת עין כי הם דומים. Now I want you to- I've just told you a huge chiddush, this is not the way you thought. And I'll explain to you why this is true now, but ulephi hasvara just realize I just told you a huge chiddush here. היה ראוי להיות אלף שמורה על ישראל שהם אומה אחת ועין שמורה על שבעים אומות you would think they're completely different, shelo domim klal.

They should be written like, if you were to iterate two letters the most different, the Yud and the Pei or something, like they're... אבל השווי הזה גרם להם הפירוד והבדלה. The fact that they look so much alike, she-einam mitchabrim beyachad, they can't come together at all. And he's going to explain why that means in a moment and maybe we'll just do that. So, okay, yeah, so what do you want to ask me? Doesn't it make more sense that you're allowed to darshan since you're allowed to change the Alephs and the Ayins in drashos because they sound the same?

Yeah. And Aleph, Ayin, Hei, and Chet. Right. So and now we're saying you know, chas v'shalom you change it but then you can darshan it but you can't uproot the ikkar letter. You're obviously changing the meaning if you go that way. I mean the idea that you can actually change them that they're the same exact letter? Yeah. So they're similar. They're similar. Yeah. God made them so, He made them similar deliberately because there's somehow- there's a relationship between the two.

We're going to see. I don't know what you- what the word relationship means but yeah. Is there a relationship also between the word relationship- is there a connection in their images? Meaning that the Ayin is expression so this part is facing outwards whereas for... Yeah, it could be. Yeah no no we'd have to get into the Vav and the Zayin and the Nun like we got- we got a lot on the plate. Like I'm trying like like let's- right. Yeah. What between Aleph and elef?

Meaning if Aleph is hidden but elef seems to be like reborn expansive, things go almost... No. That's going to be the Aleph- I hear your question but Aleph is- is hidden, right? And elef is that idea of it's expansive beyond what- whatever you can think, it goes much deeper and broader than what you're going for. So that's the expanse, it's like notice how there's digits and then there's teens and then there's hundreds and then there's thousands, that's the idea of something's expansive that's going all around, expansiveness is the expansiveness, that's why a general, a general's also called an aluf right?

So it's- it's all together, we'll get it. Usually when we've spoken about the letter Ayin we say it's the hardest one to pronounce, it's all the way down in your throat. I would think that if we want to have something hidden versus something that is revealed, I would think that something that's right on your lips would be you know like a Pei, like a Mem, things you pronounce with your lips not something you pronounce with your throat. It seems like even- it's supposed to be revealed but it's also the hardest to reveal.

Do we care if the a non-Jew drinks Mott's apple juice and gets really happy? Baruch Hashem, let him, like the Boston Celtics win, like you know good for him like you know it's great like who cares? But when you take something that's Elokimdik and you express it, then you've a huge profanation of God's name. Right anybody who says הלל כל היום כאילו מחרף ומגדף הקדוש ברוך הוא the Gemara says. You're a defamer of hakodesh baruch hu because you're taking something that's deep and you're...

So ayin starts deep, they they try and take the sod and explain the sod out to everybody. They've forgotten that the sod is a sod. So the problem is they're taking the most important things in the world and they're they're express they're they're trying to megaleh like like just the easiest the easiest. Vovs in neshama, vovs of ruach, actually the vovs of ruach I'm sorry. Vovs of ruach you you're adding on yod yod ya ya yo.

There's vov is the only vowel that's actually also a letter. It's not, there's a it's a cholam it's just a mark and everything no it's not vov is not it's not a vowel either. There's a vowel and there's a letter two different things. Okay but the aleph you can't pronounce. That's when you go for yeah. On the issue of goyim it seems like Christianity is a good example. I can't hear if they say Ishmael or like the Asian meditative Buddhism. Yeah. So they're part of the seventy nations aren't they?

Yeah. So they part they also get the ayin taking something that should be deep out? Yeah. How? I'm not sure what you're asking. You asking why they meditate rather than speaking? So yes the rosh the we're talking about the rosh of the goyim is Eisav. That's where we're going in this next piece. Rosh of the goyim is Eisav. But I'm going to skip over that piece because see what time it is right now. We're not getting to the end unless I skip the next paragraph.

But that's just to put in the Eisav in the next let's just try and go to the see if we can get to the end of it here. Klall hadavar. Bottom of the page, we're skipping it. He brings like five examples of this. He brings bituy, hama'aseh, express, the way it's written. He brings Yaakov and Eisav, he brings Avram and Lot, he brings shteis se'irim and he brings zachar unekeva. Okay now we're going to Klall hadavar. The general rule I'm trying to teach you: הדמיון באיזה דברים שהם מיוחדים לזה מורה על פירוד והבדלה לגמרי.

If two things are completely alike, then they make each other... go the word side? Of redundancy? No the opposite of complimentary. I don't need plus I make this two of you I don't need the one so that one is redundant. Redundant? Superfluous? Okay it's redundant. Okay I can't find the word. You're all right but you get the idea. Redundant, superfluous, I'm good. So what happens? So the fact that the aleph and the ayin look so much alike, it's just like a male and a male can't have a relationship.

It's got to be I'm searching for one thing, you search for another and we're going. That's what we're looking for. Klall hadavar: הדמיון באיזה דברים שהם מיוחדים לזה מורה על פירוד והבדלה לגמרי. It symbolizes that they can't connect. עד כי לא ישתתפו. ולכך אלו שתי אותיות, these two visions can't come together hadomim, ha'aleph veha'ayin, sheheim shavim bekol, they're similar in our verbalization, uvtmuna, they're similar in the way we write them, lo yitkhabru beyachad, they can't come together, ולא תמצא אותם זה אצל זה בכתיבה אחת, there is no teiva, there is no word in Hebrew that aleph and ayin come together.

That's how distinct the two are. And therefore they can't come together with wine either. Either it's non-Jewish wine or it's Jewish wine. Gotta do it. להיותם משותפים בשורש אחד בשום תיבה בעולם וזה מורה הבדל גמור. This is what you see that aleph and ayin can't work together. One is completely expression, one is completely connection, internal connection, and therefore they're two framework different. שלא ישתתפו ישראל ולא יתחברו באומות רק כאלף שהוא משמש לעין כמו עבד. The only way you can do it is there’s no shoresh of the word that they share.

But you can have a prefix. The prefix can be Aleph. You can have an Aleph before a word and that’s because Klal Yisrael can help the Goyim grow. We can meshamesh, we can be like a shamash to bring them out to light. That we can do. But we can’t be together in a shoresh with them together. Mutually exclusive. Yes, mutually exclusive. Now I know. Thank you. And that’s like also the bracha what we say that when Yaakov was up and Esav goes down.

Yep. Exactly right. Yes. Yes. רק כאלף שהיא משמשת לעין כמו העבד ואין כאן חיבור להוותם מתחברים בשורש אחד. They don’t make a word up together. כי אם באלף שהיא שימושית. The Aleph serves and develops that aspect, it’s poel, we work on it. So this says two things: the job of a Jew is to work on the nations of the world and second of all, the prefix always comes before and because Jews come before the non-Jews. וכך ישראל בוודאי משמשים לאומות. We have to be an Or Lagoyim, we have to be like a shamash is.

כי אם לא היו ישראל לא היו יוצאים הנבראים האומות בעצמם. The Goyim wouldn’t have been created if there wasn’t a Jewish nation. ובזה ישראל משמשים להם ואין האומות משמשים לישראל. We serve them and they don’t serve us. ובדבר זה הארכנו במקום אחר בנצח ישראל ואין כאן מקומו. Here’s not the place to talk about it. ולכך אלף שהוא שימוש הוא קודם לעיין כי ישראל קודמים להם. Klal Yisrael comes first. ואין כאן חיבור כלל. כמו שאמרנו כי אין אות השימוש מתחברת עם אות השורש ובשורש אחד לא נמצא יחד עיין ואלף. The prefix is not a part of the root of the word.

ובשורש אחד לא נמצא יחד עיין ואלף. ונקרא האות המורה על האומות עיין. כי now we’re going to... we don’t have what Ayin means yet. Now we’re going to get to it. He’s just described technically the differences. Now what is it? כי האומות העין והגלוי בהם בשאינם דבקים בכח קודש עליון נסתר. They don’t recognize there’s something that’s kodesh, that’s separate, that there’s a power that’s above, it’s nistar, they can’t be expressed, and every time you express it you lose part of it. Vehem motzim hanistar, like you said, they bring out the hiddenness.

סוד שהוא משפט שבים אל הגילוי. And the Ayin. אבל ישראל הם שדבוקים בכח העליון יש להם כח הקודש והנסתר. But Klal Yisrael, that we connect upstairs, we’re like Moshe Rabbeinu. It’s kaved lashon, it’s hard for us to speak, it’s hard to lift my lung up because every time I do it, I’m mechalel Hashem. I’m cheapening what God really is. I’m expressing only a little part of the Kodesh. I’m embarrassed, I’m embarrassed to express. The non-Jew wants to express and express and express and express and he’s excited by it and we all understand why, we’ve all got this problem right, you know you want to express and express and express.

The Jew says: I know that I have to do it in a way that’s kodesh so that I give a chance for somebody to hear it, that’s a little bit hakpada, like if you have to teach Torah over all the time, at least teach it in a Yeshiva or in some place where people are trying to look for something deeper and not teach it at a rodeo or something where you know you’re just trying to like, you know, how can we get everybody to dance to this, for the Goyim to go for. And obviously right the Aleph is made up of two Yuds, right, Yud on the top, Yud on the bottom with the...

so it’s the same thing as a Yud. I can’t express it out to the world. A Yud is... can’t bring it down. And then the Vav is that there’s a mechitza, there’s a blockage between me and that and I have to express the Yud a second time, so everything about the Aleph is telling you that a person who is grappling with Aleph realizes... oh, it’s something that’s nistar, it’s a Yud like the Yud in like the Yayin, the Yud Yud of the Yayin, and then this...

there’s a... there’s a mechitza, a barrier, a blockage, and then the second Yud that comes down, even when it comes down after the blockage, I’m still keeping it a Yud, I can’t explain it all the way out, you know, put God on the table and explain what God is is almost... is very difficult, it’s hard. It’s a big thing. So that’s what we’re going to for. וכן הוא לשון אלף alfeka chachmah. I'll teach you wisdom, Iyov says some place. Jimmy, Jimmy can find it for me. So, kedichsiv, רק עם חכם ונבון, you're smart.

If you're smart, you realize there's something you can't express. וכל זה בשביל חכמה עליונה, היא התורה שיש בישראל. We have a sensitivity to something very deep and very hard to express. ואלף הוא אותיות פלא, shehu helam. Aleph is the letters of pele, which means hidden. It's a Zohar in Balak, I think it's kuf lamed gimmel. No, wrong side. קסג עמוד ב. קסג עמוד ב in Balak. So the Zohar goes into it in depth that it's a language of hiddenness and yesh.

והסתר שיש בישראל הלמה והסתר שהם דבוקים בכל קדש נסתר הפך האומות. Again, this is what we always say that the Gemara in Brachos דף ו עמוד ב says that agra deshmaata sevara. Sevara. Sevara. Sevara is something, it's a logic, you can't put it into words. It's a sevara. Not a technical thing. It's like sever panim yafos. It's an illuminated face that you've got that light from the world above. והסתר שיש בישראל הלמה והסתר שהם דבוקים בכל קדש נסתר הפך. ולכך אמר חכמים שאמרו דברי חכמים הפיצו לו זה דש סתם עכו\"ם מפתח פוי.

That's what the Gemara say in Chullin that goyim like to speak. A regular non-Jew, everyday non-Jew, mifcha poi. Poi ayin, poi. The language we use for expression is poi, your poi, and you're megaleh poi, you want to megaleh everything here. Poi. And a non-Jew wants to poi everything that's going on over here. וכל זה מהנשיא מן השבעים אומות שמורה להם אות עין שיש בהם גילוי גמור. They want to express. לכך מוצא הכל הגילוי. They find that their raison d'etre is to reveal everything.

And when they reveal, they forget the way Hakadosh Baruch Hu made the world. That tree lives, that tree is great, but you have to megaleh that there's a shoresh that you can't see. There's part that's helam, and if you're not working on the helam, you're not aware of the fact of what gives that tree life is what's hidden under the dirt, then you're killing a tree. You made a tree that dies. A dead tree and a live tree look very much alike, the difference is whether it's got roots or not, whether it's got something hidden.

A Jew is going to bask in the hiddenness, a non-Jew is going to bask in the part you can see above the ground, and that's going to kill the tree. That's what we're talking about over here. That's what's going to kill the wine. That's why we're worried about a non-Jew talking. His natural aspect is to take the wine the wrong direction. And again, just for Jimmy, Jimmy right, we said that the ayin is osiyos sod. It's the gematria of sod because you are trying to express a deep thing just destroying it the wrong way.

Okay, but now comes the part that how we got into this whole thing to begin with. Okay, but there is a way, but there is an ayin is a kadosh letter, it's not just a treif letter. So what's the kedushah of ayin? Now we're getting a little confused, we have to like this is the part that Avi got me into when Avi was trying to tell me that a Sanhedrin is express something externally. So over here it explains that no, the non-Jew wants to explain everything out in the world so everyone understands it, take everything out.

Now there's a second ayin, there's seventy members of the Sanhedrin. The seventy members of the Sanhedrin, they're also an ayin, but they're an ayin in the world of nistar. They're an ayin inside the cloud. They're an ayin that - you read Reb Moshe, to the best of my knowledge, you know, Tyler wants to make - To the best of my knowledge Tyler wants to make a bunch of money so he thought no one's published תשובות רב משה פיינשטיין in English. I'm going to you know I'm going to go head to head with who's so out of it who's a fiction writer everybody reads it's stupid John Grisham John Grisham okay I'm going to go head to head with John Grisham like Reb Moshe Feinstein's much wiser person than John Grisham let's go for it and Tyler loses sure because Reb Moshe is not speaking to everyman Reb Moshe is speaking to Talmidei Chachamim that's the Ayin in the midst of the wise men that's what the proper Ayin is that I'm not trying to say everything out I know I can't bring it down to the lowest common denominator I'm not trying for the lowest common denominator I'm trying for an expression to the wise people that's the Kedushadike Ayin.

Amnam however in truth I'm now going to confuse you so far I just made it that the Ayin is treif you're thinking you'd have to walk around and blind yourself or something. Famous Shem Hagedolim story about the Rashbam and Rabbeinu Tam. If I never told you I'll shoot myself. Rashbam and Rabbeinu Tam you've told us. I did tell you? Yeah but I don't want you to shoot yourself. Alright so so it's like when there's stories that you like they're too good to be true but they come from Gedolim like the Chida.

So anybody who learns Gemara you see that the Rashbam always is this intellectual radical doesn't think it's right and he doesn't care about minhagim he just like and Rabbeinu Tam is the gadol who's always the minhagim are right the masorah is correct you have to do what you have to do miyashiv this far miyashiv that far don't change the minhag you know and they battle all over Shas about this. So it's hard to believe but it's worthwhile I'll see how far in the b'ezras Hashem if I can find it right now.

So the Shem Hagedolim brings a story that his whole life the Rashbam wore blinders on himself put a hood around him put a hood on himself so he couldn't see outside of himself so he wouldn't look at women. And Rabbeinu Tam told him Saba didn't do this Rashi didn't do this like what are you getting all frum with me being this frum you know BT-ish yeshiva bachur like wait what and you know he would tell Rabbeinu Tam times are different you're down don't tell me you're so holy you should do it too and then one time Rabbeinu Tam saw the Rashbam going in a cart and it was a cart with a chamor v'shor yachdav it was kilayim right and he says see what happens when you don't look at the world.

Like it tells of a Ba'al Teshuva but like two Gedolei Olam and the Chida brings the story like wow where does he bring the story Shem Hagedolim alright well we can look after it I'd love to take a look. So what's a pshat for a moment so yeah so so that's that's where we're going for over here right that it's the pnimiyus the expression of the wisdoms what we're looking for that's what we have to have. אמנם ויש בישראל שבעים זקנים והם שבעים סנהדרין ונקרא עין העדה כי יש בהם עין השכל.

They're not trying to express everything to the people verbally they're expressing it through intellectually and the intellectual part is still going to be aware there's a theoretical part that's not expressed and that's going to be the Ayin that's tov that's going to be the good Ayin. V'ein zeh gillui. That's not revelation right so the Zohar says that Ayin right how do you complete an Ayin right so how do you complete an Ayin Yud Nun.

So Yud stands for Chochmah יוד על שם מחשבה נקרא יוד the Nun stands for nun sha'arei binah right the fifty gates of Binah. So the way you complete the Ayin is by pushing it back to Chochmah and Binah to make sure that it sees what's the the internal part that can't be seen that's what we're going for. V'ein zeh gillui. And the Sanhedrin but it's a Sanhedrin Mufla it's a Sanhedrin that's saying things that are too deep for most people.

It's not paskening some kind of stupid Mishnah Berurah says like this and thirteen Rishonim say like this and two say like that and therefore we pasken like this no no it's deep svaras. ואין זה גילוי כי השכל נעלם מן אדם הגשמי. והן בית דין מופלא that's the word he wants Beis Din Mufla means what a beis din that's hidden שנגלה להם חכמה המופלאת ונעלמת it can't be seen right you see when Reb Moshe paskens he says svaras and it's a svara like you know he's got a svara like go with it.

ואין זה יוצא אל הגילוי. It's not going to be easily title-y, you can't sell it versus John Grisham. Ke-ein ke-inyan sod. They know that they're trying to express as a sod, it's also 70. כך שבעים זקנים תוך כלל ישראל. They do it inside Klal Yisroel, they're not trying to explain it to the goy, they're not doing it outside in the pirsum, inside. That's a person who's trying to... the difference between when you try and say something, I think, in a beis medrash with people who are serious versus saying it on the stage.

אבל האומות הם שבעים בעצמם. They're 70 just by itself, without the wisdom, without being inside a group. ובעצם דבר זה גילוי ממש. They're completely... וזה השווה לע' וא' כי א' הוא ידיעה הנעלמת. Because the alef's trying to explain ideas that are hidden. Vezehu ein hasechel. And they're going to keep you aware of a revelation of intellect, but it's intellect so it's still hidden. ועין הוא גילוי ממש. ויש לומר גם כן כי לכך א' ו-ע' שווים בתמונת הקול. ואין הפרש רק ע' מורה על נסתר. Here comes the key line.

Moreh al nistar, right, this is what you were saying over here Jimmy. Nistar, it's an ayin. It comes from deep down. She-yotzei al ha-gilluy, they take the ayin, they take the nistar. Is that a beis or a mem? והאלף מורה על נסתר שאינו יוצא אל הגילוי. I'm not trying to express it, I'm living it, I'm experiencing it. That's the key. וכן עכו\"ם יוצא על הגילוי כמו שמורה על זה עין. שאינם דבקים בכח פנימי קודש. וישראל כח עליון שלהם עומד בעולם הנסתר והם דבקים בכח קודש עליון.

And now I've tried to explain to you what the issur of yayin nesech is and what the difference between ayin and alef is. So he's taken the Zohar down and tried to bring it down so we can all understand it and he's given us a bunch of... so he's tried to explain at least, I'd say, three things. One is that he's explained that wine is special because it's nivdal and it brings joy to God and to man, and that's a chiddush that it's not just, you don't have to be a monk.

Two, that the problem with wine is you have to take the wine and you have to make it, you have to keep it internal. You can't let it slide out naturally to be revealed. That's the key to drinking wine properly, you have to misyashev beyayno. Also just, you know, you have these things that like you have, sometimes you just have to be a Bratzlaver like, you know, that everything's hashgacha and like, you know. So like everybody knows the Gemara about Rabbi Shimon bar Yochai on Shabbos, ל\"ג עמוד ב', Lag Ba'Omer, Lag Ba'Omer, right?

So over here where do you find all the Gemaras about wine and wine being 70 and wine being gilluy? Sanhedrin daf ayin. Where's Bobby? So, so that's the ayin over here, but that's the second and that's the third aspect he's going for, that there can be a good ayin if you keep it in the world of thought and you keep it ne'elam and that's what we're trying to do with our yayin and now we have a way of understanding the Zohar and putting it in terms that a person can relate to in this world and ad kan, yeah.

So to see how everything would work in synchrony, if it was going to happen properly, we would have the alef of Klal Yisroel working internally and connecting, and then eventually have the Shivim Zakeinim who will then express within Klal Yisroel that ayin, but even still there's the Maharal says you got to have a word that has an alef and then an ayin. Meaning the ayin being the Shivim Umos, which if they subdue themselves to Klal Yisroel's alef, which then gets an ayin in and of itself, and then has that lead it, the Shivim Umos could do their job.

Correct. Or LaGoyim. Or is something that's not verbal, it's like the sevara when we Or LaGoyim give energy to the goyim and then they can go and bring out the gilluy. Yeah, they're the roots. And in Rav Moshe in that story was expressing the ayin after his alef meaning he drank the siyum and he was internally misyashev with his yayin, got somewhere deep and then was privately kind of releasing some deep emotions. Not Torah, emotions.

Completely the most emotional thing Rav Moshe ever said. It's like warm and friendly and feely. So it's as if you jump the gun is the problem, is you want to sit, you want to be misyashev and then but the issue when people are drunk and get very expressive and destructive is that they just they get drunk, no filter, go for it. They do the easy way, they do just the body's being... Yeah. Can I ask you a question about last week's shiur? Sure, go ahead. You spoke about Binah being expressed through the wine in the world.

Yeah. And I was trying to understand Binah and Chochmah more. In my understanding is Chochmah is basically like axioms that we get, and Binah is the idea of connecting those axioms and bringing them out in the world, like a mathematician. Just make Chochmah straight. Chochmah is the Yud. It's things you can't bring out in the world. Okay, yeah. It's sevaras. Might be more than ideas. It's sevaras. It's high. It's not touchable, right. Binah is now: Okay, I take it and I connect it...

I take it and I sit down and I go, but you have to ask why is it like this here and like that there? All the questions of Tosfos. You're boneh the wisdom up in little details, little pratim that are going on. So when we look at the wine, how is that exactly... what's the expression there from Chochmah to Binah? The expression... the wine is the idea because it comes from a place that's nistar. And the first place that's nistar is Binah. I'm relating to that world of Binah.

This world of Yud is not even expressed. Mm-hmm. It's beyond it. But since it's expressed in the grape, it's expressed in the grape as the Binah, the second level. Because I can access the world of Yud through the Binah. So and this is what we just said, when Rav Moshe drank it, this is how he expressed the Yud through the through the wine. Yeah, hope he didn't... yeah, I've had top Rav Moshe by Pesach was my guest... but this is a mashal, just a mashal, it's a mashal, it's a mashal, it's a mashal, it doesn't matter.

Yeah, he was also... he was also so disappointed in the person's Dvar Torah, go ahead. So I guess what's the relationship for everything we're saying of sort of that there's this depth of not revealing and sort of understanding that there's something behind everything and then rationalism in Judaism, right? Meaning I don't want to say the wrong word, whatever, but let's go with like Rav Soloveitchik. No, but I'm saying like that's we have both, right? That you have to build the whole tree, but there's these roots that you don't see, right?

And that's, you know, people without the sevara, when it's just technical words, that's the gilluy part that we're missing. So like a pure rationalistic understanding you would say is a goyish perspective. Rational reason is like... like Shlomo was saying, reason is sevaras that are deep and hard to express. They're, you know... Uh-huh. So maybe I'm then not... maybe I'm expressing it the wrong way. It's technical... it's like... it's the reason that Avi was talking about that if you think that Mishnah Berurah is what the Beis Sanhedrin HaGadol was doing.

Right. No, they were thinking a deep sevara, right? So the same thing over here. Reason was... Rambam says reason, rational. It's not this technical rationality we have nowadays. It's a deep, deep sevara that, you know, like Rav Soloveitchik used to always say, he said that academics and rationalists, they... you see them cut off from their emotions. But you'll find the biggest lovers of God were the people who are the most rational. Rebbe Meir was the most rational of the Amoraim.

Shlomo was the most rational of the... was the wisest of the people in Tanach. He wrote Shir HaShirim. Rambam was the most intelligent of the rational Middle Age people, and he's the one who wrote that a man should אוהב ותשגה בהשם תמיד, should love God completely all the time. So we're not talking about the rationalism of people who are... Right, that current sort of what people say is b'shem ha-rationality. The academic, the academic... right, that... so that's more the goyish perspective of it.

Yeah. And not even the goyish perspective. It's like that's... even the goyim know that's not true, as it were. It's the CNN, MSNBC, you know, the people who don't think deeply. Anyone who thinks deeply knows what... Yeah, thanks. Sevara is the idea? It's not the explanation of the idea? Yeah, sevara is the illumination of the idea. Ah, hasbarah. But then hasbarah means to explain, right? Or to explain? If you explain in English that way, yeah. So what is it in Hebrew?

To illuminate a sevara to somebody. I'm doing like the... I'm doing like the Maharal does. I'm trying to make this resonate inside you. What's sever panim yafos mean? I explain to you that my face is in... Hey, I'm happy today, you know. Like no, it means my face is illuminated. I'm illuminating something. Hasbarah is I'm illuminating you. Ooh, I touched your Tzelem Elokim. I touched your root. Like when a dentist, like he's playing on the outside, it doesn't hurt you. When he touches the root...

it doesn't happen to me ever, but like when he touches... this is just a mashal. I've never had a real cavity or a real root canal, but like my wife does. I'm empathetic, right? So like you touch something deep and like the person, that's what hasbara is, hasbara is \"Whoa!\", lightning and thunder, that's what I'm looking for. I touched the shoresh. Yeah, last one. I got I got. Didn't you say to bring back Yayin and Yavan? I didn't say that. Oh, I thought that's what you said.

I told him to go look at the Bnei Yissaschar. Where is the Bnei Yissaschar? But maybe it might be a thing to do next week. When is Chanukah? Tuesday. Tuesday. So that's how long you got. Okay. Okay. This week's goal, right away. Next up, say that we did the Yavan to shoresh thing? I haven't looked at the perek yet. Look it up. Don't worry. Moshe could do that for perakim like though, man. Is that the opposite of what... I want to say nun aleph, but we'll have to look.

Just send me an email to remind me. No, who knows. Yeah. I would think that because in the... Rav Hutner did this because he was like humble or like he was really old. Rav Hutner used to always when he'd tell me a Gemara someplace he could be a daf or two off. He'd always like say, \"I could be a daf or two off,\" like you know. Yeah. We said that the Jews serve the Goyim, but didn't it say that the oldest is going to serve the youngest? I think the use of the word serve is not the word serve it is.

It's like to shamesh, you're today to be a shamesh to the light. Yeah, to bring up for the... yeah. To make the person shamash, to make the person... that's the shamash of the menorah. Is it also the light within the seven colors? Same mashal. Same mashal. Where in the Bnei Yissaschar? Maybe we'll do... maybe we'll do the Yayin Bnei Yissaschar and the Afikomen. I just don't have time. You can send me an email to remind me. Okay. It's such a healthy perspective to have.

Just like we choose analogy. I hope so. But it's very relevant. Isn't the... it doesn't have the same... the whole thing.

Sanhedrin Mufla: Deep Svara Beyond the Mishnah Berurah

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Let's start with Samech Aleph. When he gets to the end and then we'll build it up so you know where you're going. If we had four hours together I'd probably sit down and try and show you how if you just learn the Zohar it gets very spacey and disconnected and you start saying lots of things and people look at you. You are coming from a world of wisdom and what the Maharal does is he makes those ladders and those tunnels that connect the upper level lower world so that we can talk and teach somebody and because this is all Shelishi all Emes it's connecting a high point and a low point as the thing that's least expressed in the world.

We have lots of people who say warm vorts or just Litvish ideas from the world of Pshat. We have lots of people who know Kabbalah and Zohar, but they can't affect the world other than very much, the world of teaching. They might affect the spiritual world, okay, we'll let them do that. But to teach they can't do it because there's no connection that's going back and forth and the Maharal's special greatness is to connect those two areas. So he wants to try and take the Zohar that's talking about Binah and Goyim and not being and not affecting the external world and the touch of Goyim and how can we bring that and explain it to somebody.

So let's first at the very end here he first sets it up for two pages we'll go back and look at the setup but I just want to see where we're going first and hopefully we'll see it and then we'll be there. Ma'ata. Okay so he starts off with the Zohar and then he's going to go through a long discussion of Aleph and Ayin and then he's going to go through a long discussion of Jews and non-Jews. And then he's going to get here at the end and he's going to go to our bottom line and we'll all finish it out together.

Ma'ata tavin after I've given you all this מעתה תבין איסור יין נסך. So the first thing you're going to think is I don't get it. You'll lose your world to come we saw it's a terrible thing you lose your kochos if you let a non-Jew touch the wine or drink non-Jewish wine. Why should that be? Why is wine different from apple juice? I wish I knew a popular brand of apple juice was so I could make a joke. Motts? Martinelli's? There it is. There's some people just know everything. Ken, the things that you hear, great.

Motts, Martinelli's is the best whatever. So right so Ken can drink Motts apple juice in the middle of the Meir Beis Medrash right absolutely no problem even the Brisk Beis Medrash probably. Even Chutz La'aretz it's okay but Welch's grape juice you can't drink. So what's why is that? So he goes. מעתה תבין איסור יין נסך. Ve'al tomar don't say like a balabos כי ענין היין דבר קטן. Wine is a small thing it's like apple juice. You can't say that. Sheharei omer hakasuv as the Gemara in Berachos לה קצ mesameach elokim va'anashim.

It makes God happy and it makes men happy. That's an amazing trait. There's something in the world that gives you spiritual happiness and gives you physically appreciated in the world of hedonist pleasure. So that's an amazing thing mesameach elokim va'anashim it's not just something that makes God happy something that also makes man happy. Doesn't just make man happy also makes Hakadosh Baruch Hu happy. Therefore you have to see from the pasuk that wine is special. Now why would something make Hakadosh Baruch Hu happy?

U'mah she'omer mesameach elokim it says it makes Hakadosh Baruch Hu happy. So what makes Hakadosh Baruch Hu happy when a person is more deep? When a person is more connected to internals? אלהים מורה שהיין גבוה על הנבדל מן הגשמי. It's an expression of I think things that are separate from physicality just like God's separate from. physicality, the yayin's separate from physicality. And now he's going to quote the Gemara in Pesachim lamed gimmel amud bet. I wish that he actually brought it, but he says, וכל בשביל שהיין יוצא מפנימיות הענב because the yayin comes out from the pnimiyus of the grape and therefore it makes Kadosh Baruch Hu happy.

V'davar shehu nistar, something that's hidden, ראוי על דבר שהוא אלוקי. That's midah k'neged midah with the Kadosh Baruch Hu. Le-kach and therefore yayin mispar sod. And therefore yayin is the mispar of sod, it's according to the Gemara in Eruvin samech chet, right, that the gematria of yayin is sod because what makes it special? Why do men like it? Because it brings out your sod. Why does God like it? Because it brings out his the sod.

And therefore you don't, there's a reason to understand there's a difference between Mott's apple juice and you know what celery juice, celery juice? Yeah I was just testing this grape. Yes Dr. Browns. Dr. Peppers right there. It's Dr. Browns. Browns not Dr. Peppers. Dr. Browns. Dr. Browns celery juice right like you know like it's it's it's different right? Wine is is something that's comes from the sod. ובפרק הדר אמר רב חייא כל מי שמתיישב ביינו anybody who sits in his wine. Now we know the word misyashev, what's the word misyashev mean?

Shav means sit means what do you do? Simplest definition of sit like the Rambam says in Moreh Nevukhim is that you nullify your legs, you're not going any place. So what does usually yayin do? Usually yayin brings a person out to the world and you get drunk you jump up and down and do funny things that your wife will tell you about or not depending how angry she is. And that's because you've got yayin that's pnimi. You take the yayin out and it becomes chitzoni.

So yayin's got two parts to it. There's the yayin that's pnimi and there's the yayin that's gilluy that's coming out in the world now. If you can take the yayin and make it go and express your pnimiyus, your sod, then you've used it properly. If what it does is it takes you out and you relate to the gilluy part of it, then you've destroyed your wine. So the key is kol mi she-misyashev, right, reflexive verb, anyone who takes the wine and by using it goes deeper into himself, shav returns to himself deeper finds his sod more, lets that wine touch your wine.

כל שמתיישב ביינו יש בו מדעת שבעים זקנים. Then you're like the members of Sanhedrin, which again we this is dash Avi time, sorry him right for not coming right we'll take care of him. Right, so the the Sanhedrin what the Sanhedrin does is it figures out what the right halakha is by going to a depth, going to an internality, its pnimiyut. That's where we're going for. So you have daat mi'shivim zekeinim. Just like the shivim zekeinim express the depths of an idea we'll see, יין ניתן בשבעים אותיות, yayin was given with seventy osios.

Rashi says and I think it's only pshat is it means gematria 70, not 70 osios. וזה הואיל ונכנס בו יין ולא יוציא סודו שקול הוא כמו סנהדרין. Then you've got the depths of realizing that what the Sanhedrin paskens on is in the depth of their sevara and not just in reading all the Mishna Berurah, Chazon Ish's, Pri Megadim's and paskens but there's a sevara that's going on, then you've succeeded. So again, yayin is internal because it comes the internal part of the grape he's saying.

And the test of it is it makes God happy and man happy because it helps it's possible to connect to a deeper part of yourself after drinking the wine. I've worked very hard in this last couple of weeks I think I'm still a cripple in this area. ורצה לומר כי יין הוא מספר סוד מפני שהוא בתוך הענב ונסתר בו. He just wants he wants to try keep taking the idea from the Zohar and making you see it in the world of nature so the ideas aren't just disconnected from the world, but so you see that that's what's going on.

בלשון אחר לא יצא סודו? Yeah where there's it's you don't you're not m'galeh the sod, you're not bringing it out. You bring it in. What about the other Gemara says נכנס יין יצא סוד? That's a lower level? We'll see, we're going to get it's in the middle, but it's it means that yatza sod it means like it's going to be like the Sanhedrin that the sod comes out betoch an olam of nistar, but it's going to come out he's going to he's going to bring it up.

U-lekach omra. That's what the Gemara says in Sanhedrin, daf ayin, Sanhedrin ayin. Chamra ve-reichani mafkachi. Wine and spices open you up. Why do wine and spices open you up? Because they come in through not gashmi, not physical aspects, and they awaken your spiritual aspects inside, and they both come from a place that's nister. The smell is hidden inside of the pepper plant until you grind it, and the wine is hidden inside of the grape until you get to it.

And therefore they open a person up, they open you up to a deeper world, which means they open up to a world of wisdom. וכל זה פעם שלישית נא, מפני שיין יוצא מפנימיות. Again, there's a reality, a physical reality to it, ve-hester ha-anav, inside of the anav. ומתייחס היין אל השכל, she-hu pnimi ne'elam. And the yayin is connecting to the wisdom, which is also hidden. ואינו נגלה כמו שאמרנו. And it can't be expressed like I said. Wisdom is something that's pnimi and that's where they are.

Okay. Now he's going to explain the danger of yayin. And I'd agree that I probably, probably should. Okay. כאשר יין נכנס באדם, here comes the problem, when yayin comes into a man, אז פועל האדם הגלוי ביותר. There's an amazing energy for man to become expressed, because wine, which you're taking something from inside a grape and then bringing it out, naturally it would do the same thing to you. You have to reverse that flow and use it pnimi. But there's two aspects to the yayin.

One aspect is the hidden part, and one aspect now is the revealed part. Which part are you going to relate to? כי יצא יין ממדרגתו. The yayin that used to be devar hidden is now revealed. And it's a lower level שיש לו מדרגת הנסתר. It's no longer the level of being hidden. כאשר יין במספר סוד, because yayin should have the number 70. ונכנס באדם הגשמי, and it enters in the man that's revealed. שאין לו דבר זה הסתר רק גלוי. Man usually is revealed. Man spends more time worrying about his watch than he spends worrying about getting that dikduk in Rashi right.

So naturally it can push you in the wrong direction. U-va-ze, if you use wine this way, יוצא יין מן הסוד. The yayin's no longer hidden, ela galuy. ואז יש כאן יותר גילוי ויותר ויותר, and then there'll be it'll be a cascading effect of more and more disconnection from the inside. Ve-lach, therefore, כאשר נכנס יין שהוא סוד באדם, אז יוצא אדם אל הגלוי לגמרי ויוצא סוד. He'll tell him when he gets drunk, he'll tell all of his secrets. He'll be overly blunt. אבל כאשר אין היין פועל באדם הגלוי, but if you're strong and you reverse that trend, when you have yayin and it doesn't you don't express yourself, misyashev be-yeino.

You dig for the deeper part of yourself from the wine. אז יש באדם מדת שבעים זקנים, שהם בית דין מופלא. They're a beis din that comes to the world of pele. Beis din mufla comes from the word pele and pele's the word aleph. We see something from our side peh-lamed-aleph, Hakadosh Baruch Hu's on the inside aleph-lamed-peh. It's a Zohar in Balak. והם במספר סוד. And there's 70 people in the beis din, we'll see why, because they're...

ולכך לא יצא יין אל הגלוי. The wine does not go out to revelation. When you see a psak of gedolei olam, common people can't read it, they don't know what they're talking about, it's still hidden. The ideas are deep and hidden and the Sanhedrin is mufla, it's a peledike zach. People don't understand what's going on, they're saying deep ideas. So if you're like that, then you use the wine properly, misyashev be-yeino. Ve-lach, someone who uses the wine properly, הוא שקול כמו שבעים סנהדרין שהם מספר סוד.

Beis din mufla, they're beis din that we cannot perceive what they're doing. They're doing things that are mufla, right Rashi brings all the time means covered up. ואין בהם יין היוצא הגילוי. Wine does not go out. Aval bish'ar adam, your fraternity guy, poel hagilu'i. It makes him express himself. עד שמביא יין לידי גילוי ערוה ולידי עבודה זרה. You begin the whole world of externality. You connect, the wine has the external aspect and you expect the external aspect also.

You, how would I explain, you feel the outside of yourself. You feel disconnected from your head and you want to express more and more. And therefore that's what gilui ervah's called. Gilui kol is called gilui lashon of revealed. Right? You want to reveal your... we always want to connect to everybody outside. There's always a desire for oneness. But usually the desire for oneness is a deeper oneness, a meaningful oneness, an intellectual oneness, a soul oneness. But when you've got wine flowing through your veins, then you want to have an external aspect.

We'll do it after it's going to get to the... גילוי עריות ששייך לגוף. Gilui arayos is the guf. כל כך פועל באדם הגילוי. And it makes man's body feel like it's the essence. ובנפש בא גם כן עד שמביא לידי עבודה זרה. And the nefesh, the ruach, I don't want to think so deep and find G-d and find oneness. I want to stay in the world of ruach and find the multitude of gods. שיוצא נפש מקדושה שדבק בה' יתברך בקדושה עליונה ונסתרה. עד שבא לעבוד עבודה זרה. כמו שהיה בבנות מואב דכתיב ויחל העם לזנות אל בנות מואב.

It says that they vayachel, they profaned themselves, they became chol and they ran after bnos Moav and the Gemara says both because of avodah zarah and because of gilui arayos. וכל זה היה בשביל יין. That's what yayin can do. It makes you look at the world externally. You can't grab onto the unifying internal source. U-vamidrash, okay that's where we finished. Yeah, we can stop. Fine. Yes? Just for clarity's sake, obviously Gemara says a lot here, is are we saying that...

let's see Nus... this is easy part of the Gemara. The first part, we're gonna trip over. The is it who the person is depends on how they relate to wine, or is it that the way that you relate to the wine is going to be dependent on your experience? Neither of the two. A third one. Which is? It's who you are and do you use wine as avodah or use wine as natural? If you use wine as natural, then it's going to come to gilui and destroy you. If you use as avodah, then it's going to bring you inside.

And probably only if you're a talmid chacham and you know about your insides is there any chance of this helping you. So are we saying... I know we haven't said it yet, but are we saying stam... like a stam goy is going to never be able to relate to that deeper part of themselves? High five. These Britishers... yeah the guys in Machon Shlomo are much more natural. So, okay, so yes, that's what he's going to say. Exactly what he's going to say. Yeah. So what's like the ideal case?

Meaning is it a bunch of people just sitting around a table quietly sort of going inside is there or is there some... like I mean what's the relationship between misyashev and then a po'al and sort of an expression of that? Or is it just totally inside and you should just sit there quietly and be building inside? You know you're never really sure, you know like and I'm l'maiseh for this turn of the tape for some reason. And did... is this only with wine that you find this? Yes, yeah I think so.

No, yeah people... yeah Chassidishers do it with schnapps also. But you see that's what the problem is. I think we all understand Rav Hutner used to always say the Rashi over there in חייב איניש לבסומי בפוריא עד דלא ידע and the Rashi over there says be-yaino, right? And Rav Hutner was medayek that it says be-yayin that you want to be mifusam, you want to become spiced, you want to get to your insides, the beautiful insides and you have to use wine.

And obviously this Zohar we just learned and all these ideas we learned is I don't know exactly how, there's so much to know in the world it's crazy. I don't know exactly how you make scotch but it doesn't come out of penimiyus of something. It comes out of... How you make schnapps doesn't come there's a special aspect of yayin that it's impactful inside, right? The juice. We learned the Gemara in Pesachim that you squeeze it and it still stays tahor. So yeah, no, of course, obviously, I guess we can't.

The Chassidisha world knows what they're talking about because they drink schnapps too, so, but I don't know, so far I'm just talking about wine. So far I'm taking responsibility for wine. If you want to pick up your schnapps, your Johnny Walker Blue, just do it because you like it and you've already given your hundred million dollars to tzedakah so you can waste the money on that, yeah, go ahead. It seems like yayin and Kiddush is an amazing message for everyone to hear that kedusha is connection and even though we have to work our way up man one, man two, man three to get there, that's the highest level that we should yet everyone to aspire to, but at the same time it's only really available for very few people who can really reach that level, so I just struggle with those two sides of this whole idea that this is amazing for everyone to jump onto but also really only if you're...

So I think that's it, I think it's amazing for everyone to get to and obviously the reason is on Shabbos is because Shabbos is a special kedusha, so don't try and do this Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, there's no shaychus to anything, the malchus has gone up, everything's gone up and you can do it on Shabbos, it's a mitzvah, Hakadosh Baruch Hu is doing it for you so it's going to work. This again the Magid of Mezeritch says over they asked the Rambam, the Gemara, the Rambam's understanding of Gemara Chagigah that a רב שדומה למלאך ה' צבאות a rabbi should be like an angel you can't imagine him being physical and the only time the Chassidim see the Rebbe is Friday night at the Kiddush at the tisch, so showing this idea that I can mekadesh the physical world, you guys eat the potato kugel but I'm drinking the wine like I'm doing this level of kedusha, it's for an adam gadol.

That's only one level down, it seems that the Rebbe could have a tisch like that anytime of the week because he's the Rebbe but for us... maybe the Rebbe can't, maybe even the Rebbe can't do it, let's, I know you hold from rebbes a lot being over there in Meah Shearim but come on even the rebbes in this generation need the... well I see rebbes sitting down drinking wine, I don't know what's going on over there. I'm saying people watching the Rebbe, it's even though it's Friday night when when we have a chance it's still really only for the Rebbe, right that's what I'm trying to say, higher level of you have to be the Sanhedrin, we're saying a very high level, I thought you were medayek, we're saying the Sanhedrin, it's a high level, don't joke around with this.

But again who was it Maharal Moshe was asking I don't want everyone sitting down and doing a ba'al teshuvah shachah over here before I do Kiddush I think in Drush Al Hamitzvos more we're good for it and I tried to do a ba'al teshuvah shachah the last couple of weeks I've been working on this I don't know I can't I don't know what I'm I have a theory why it's not working because it's too expensive they're giving too nice of wine and it's too yayin that's what okay.

You tell Oren Wolf what to do he'll do anything to get you to enjoy wine it's like he wants a drinking partner he told me Aryeh Deri drinks some very nicely I just I can't do it but I don't know okay. Okay, goes on to the side point which is not crucial so let's get the lomdus down then how are we going to go okay so again so the beginning of the Drush Al Hamitzvos and again the Drush Al Hamitzvos it's amazing these were Rav Moshe Shapiro I think I discussed with everybody Rav Aharon Feldman told me the place to start learning Maharal is Derech Chaim because you see the dyukim in the mishna and it goes mishna by mishna so it doesn't get too philosophical and too expansive but Moshe felt the place to start learning Maharal was these drushim at the back of Beer Hagolah because they're drushim given not just the sefarim were written for talmidei chachamim the drushim were given to the whole nation and amazing that fashion was a little different than our days they were three and four hour drushim over here that he was giving so it was different but this is the Drush Al Hamitzvos and whenever you'll see all of the Maharal's drushim they're pretty amazing they're just awesome he starts off with a Zohar he then explains and makes the tunnels and ladders to connecting the Zohar to our world and goes through all the things we'll say and then he comes down.

down and tells the people what they're doing wrong in very practical stage four terms like this like really classic like what we're doing over here so like over here you see the Midrash right and then the next part כדי לבאר קצת מדברי הקודש רשב\"י as an explain it so you have to see that what I want to show over here is as a good example of the Maharal he's got the Zohar right in front of him when the Maharal's writing something he's got the Zohar over there and he's trying to say okay now how do I make sure that you don't become a space cadet and disconnect from everything and just say over binah connects to chochmah and atik yomin connects to like some connection over here that's what we're going to do it for but he's got the whole it's not like he's making up he's not a some people think he's a Sefer Hachinuch on a deeper level he was just smarter than the Sefer Hachinuch so he's explaining at a deeper level but it's also very intuitive creative no no no he's trying to do it so here's the Midrash for the first time and that's what Rav Moshe Rav Aharon Feldman always tells me he always likes that when whenever in most cases I can't speak for every case you'll have to Google check me for it but usually when the Maharal quotes the Zohar he calls it Midrash HaZohar and he'll say it's a Midrash like everything else don't get all excited it's a Midrash it's a Midrash you have to think deeply about it but it's a Midrash HaZohar right he refuses to just say Zohar it's Midrash HaZohar like go for it Reb Aharon said like you know try and understand it you can do it right and then he explains it kedei levayer ketsat in the second column over the start כדי לבאר קצת מדברי הקודש רשב\"י הנה יש לחול לדעת להבין כי ישראל and he's going to go on and explain it and then on the last page in page samech alef where we just were I have the original copy over here of the drash and the original copy when they published it bishvil where we just finished the second column there בשביל כך כאשר נגע גוי ביין נסתאב היין כי הגוי יש בו גילוי כמו שהתבאר עניין הגוי ואין לך קדושה עליונה נסתרת עד שאין לו הפנימיות לכך במגע גוי נכנס יין בשביל זה להיות תחת עבודה זרה okay so you'll see in the bottom asterisk in my edition that's true mikan va'eilach from here on in where he gives mussar to the people who sell wine and are involved in goyishe wine and use goyishe wine חסר ברוב הדפוסים הקודמים the first three defusim for sure they took it out they pashut took it out he obviously was speaking so strong that when they published it they couldn't publish it right but so you see like this is just obviously hopefully this is like one of the reasons the Maharal is my ideal you start off with the Zohar you explain the Zohar in a lashon of chachamim deep then you give the stage four mussar and then people get upset with you and walk out okay so you've done your ames you've done like what you're supposed to do but like this is a classic expression of what's going on over here and it's again everybody knows I can't remember exactly what it was but I think the Maharal was the biggest person in Prague for like 50 years and they kept the rich people refused to appoint him chief Rav because they knew that he was so makpid to bring ideas out in the world properly wanted a weak haimishe herring eating Jew so it's only when he got to be 88 that there's like a comparison they couldn't appoint some 45 year old Rav like you know like there must be somebody from the rabbiner seminar that we can bring out like you know like what's going on so he became the Rav and in his first drasha he says I know you didn't want to make me Rav but Hakadosh Baruch Hu wanted to give me long life you know like and in which drasha he says that that one of the drashas he says that drasha that comes in the side box it's not published in the Honig edition in one of the historical ones he just outlived everybody yeah like 97 years or something like you know have you seen the mussar here excuse me have you seen the mussar that they put that they took out it's here he put it back in this is this is back in I have the original edition doesn't have it in I see this person Honig from London he put it back in yeah I looked I couldn't see all the at one point I was in the Hebrew University library and this is what I spent an afternoon doing trying to find all the different defusim but I couldn't find I couldn't find the first one that had it in this is the first one I found that had it in in 1960 something put out under the office it was gathered and put together by Rav Dessler and then published later but he's the one who put it back in where was it if they didn't publish it 400 years ago how would you find it manuscripts like like we have all these manuscripts like all handwritten in his hand written handwriting or something releasing all of them in the new library.

That's right. We got all the manuscripts with all the cross-outs, with all the put-ins, with, you know, it's, yeah. If I didn't have to run more and teach you guys I'd be spending more time looking at it. Just this, the academic side, you never have to do it, it's okay. It's like, you know, let somebody else do it. But it definitely is interesting, yeah, it's like, and to figure out whether did he cross it out because it was wrong, or did he cross it out because it was too long and basically said the idea again, like, hard to figure out.

We'd go back and forth. I spent some time with Gevuros Hashem together. A chavurah of us got together for about four months and did it. But I don't know, I didn't get to clarity, but some big person should do it. Okay. Yes. Why does the Maharal repeat himself so much in a lot of sefarim? So I think I've told you, and I’d have to find it again now, but this is like one of those things from the drash. It's actually this idea we're talking about right now. This idea we're talking about right now.

In Gevuros Hashem I have to find it again now. It's on the piece by Moshe Rabbeinu being כבד פה וכבד לשון. So the Maharal asks what's the language kved lashon, heavy language, heavy tongue mean? And why did a person who had to have light shining out of him, why did Hakadosh Baruch Hu make him, as simple people think, a stutterer? So he explains that anybody who experiences and lives with knowledge knows it can't be expressed in the words and therefore it's heavy, it's unrefined to pick up his tongue and express it outside.

And that's why I say an idea many times because I'm trying to get you to understand the sevara behind the idea, not just say it over technically, but there's a Gershon Feld term, there's a lightning bolt, there's an energy I want you to connect to, and therefore I'm describing it from many sides because I know that I'm not describing the real wisdom to you, I'm just doing it. And that's, you know, I'm sure I told you from Reb Moshe that Reb Moshe once asked me what's the hardest Reb Chaim Soloveitchik on the Rambam?

So I said something. He said no, the hardest one is that he, it says in the beginning that he edited it seventy-seven times. It went through seventy-seven filters. And Reb Moshe said like is there any sefer harder to read in the world than Reb Chaim? But he said that Reb Chaim, and he didn't compare it to the Maharal, but he said that Reb Chaim is trying to explain sevara. And when you're trying to explain sevara, it's hard to put it into words. And what we're going to get into right now, we're going to see it right now, the alef is always pele.

Alef is always hidden. And therefore I'm going for something and you're not getting it, Aviv. And Aviv says, \"No, I got it, I got it all here in words.\" I said, \"But Aviv, you haven't become a tzaddik in this moment, you don't have the lightning going on inside of you, which means you didn't get it yet. I've got to say it a different side, a different side. I'm looking, struggling for some way to waken up your neshamah to or inside, to explode with this idea.\" That's what he's doing.

And that's when Reb Moshe spoke, he would like, you know, be like, why can he say the, you know, so-called illuyim, meaning people who think faster and remember well but aren't deep, \"Why does Reb Moshe speak so slow? I can't go to the shiur.\" Well, he speaks so slow and he repeats so much because he's trying to get you to a deeper place in or right now, and it's very easy for you just to keep going but not to get deeper. That's what he's going for. You see it a lot by teenage kids too.

Like teenage kids, like, \"What are you thinking about so long over there?\" Like that's the idea, you know? Okay. Here we go. So he's going to explain, now let's, let me just talk it outside so again we'll see it and understand it inside. So the Maharal over here at the beginning is bothered by a problem. The Maharal says, \"Okay, if you're just a very haimish Jew, so you just say that goyim are treif and Jews are kodesh, and therefore goyim can't trust your wine.\" That clearly will be a difficult teaching position, we'll have difficulty having that resonate with people who are intelligent and thoughtful.

So now we've got to figure out what's going on, what's happening. Why is it that a non-Jew according to the Zohar expresses the opposite of what the ayin is, and a Jew expresses what the ayin is? So the Maharal wants to do two things. The Maharal wants to sit down and one, say... The mistake you're making is a very prevalent mistake. Yeah, it's hard to tell between a goi and a Jew. But the second thing he wants to say is but there is a huge difference between a goi and a Jew.

And it's exactly to do with this essence, which is whether you are connected looking internally or you're all about promotion going outside. This is in every Jew today. Though I struggle with this like there are Jews sort of maybe a little more like goyim and there's goyim maybe a little more like Jews. No, every Jew. Every Jew. At the most basic level, he said, pintale yid, he's made bakasher, nefesh hachaim, neshama, something different about them. That's what, that's where we're going.

That's why he says even though he doesn't hold of neshama shevas, he thinks the wine is like a humra, it does hold of the Chazon Ish, right, so. Okay, yeah. So that's the first step. There's two things, there are two points. Let's take a mashal intellectually to explain to you what's going on. So he wants to explain the Zohar in Parshas Balak that Jews are like the aleph where one nation and we're opposed to shivim umos ha'olam, we're opposite the 70 nations of the world and each of us have two different essential tasks.

The purpose of the aleph, aleph has a silent letter, it can't be enunciated. Jews recognize we can't be מגלה הקדוש ברוך הוא in the world. Your relation with hakadosh baruch hu you can't reveal. It's deep, it's internal, impossible to express. Therefore aleph is ineffable. Second, aleph is osios peleh from our side. Peleh comes from the word it's covered up, we can't see what it is. We realize it's cut off and therefore we search for that connection. Why is it cut off?

The word peleh means cut off, Rashi says. Zohar says, Zohar says in Balak, Rashi says, let me find the Rashi. No, he doesn't. By Nazir? Maybe it says there too. I was going to say it says it everywhere, which of course brings a problem. You think he says it by Nazir? Yeah, with the Sotah, I think he says, don't explain it like that, but at least he tells you that that is one way to read it elsewhere. I think he says it by when it says nezir peleh the first time it comes up.

I was going to say he says it everywhere, but then I realized that's a fake answer. But he does say it everywhere, but I'll find one place, I'll find one place, it'll be fine if I find it. Any directions? What parsha is Sotah, Nazir again? Shmini? Acharei Mos? No, Naso. Sorry. Yeah, Naso. Yeah, Rashi says it in Devarim. How did you do that? Sifrei? No, he says it before that. He says it by the plagues too. Go ahead. Just how did you do it first of all?

How do you do it? I just typed in peh lamed aleph into Sefaria and looked up everywhere it shows up until I found one that made sense. Search engine. So find it for me in Shemos. Okay. One second. Literally. I found it. It shows up in Shemos tet-zayin. I think he's right, it's over there in Naso also. I can't remember now. Let's see. Yeah, yafrish. No. Yeah, yafrish is onkelos. Ki yafli v'yafrish, yafli when you're making a neder over there it says.

Right, right, Rashi. He says it by the maka. Yazir atzmo miyayin. Yeah, together, or chutz? In Shemos, you have in Shemos on למד דלת פסוק יוד. That's what I'm looking for right now. Good memory. Thanks. I did it all by myself. Kippush Eretz. Yeah, איש כי יפלא לנדור נדר. Not that one, not that one. Okay, not this one. Muvdal, this is muvdal. Oh, it says Lehavdil. שתהיו מובדלים בזו מכל אומות. Es haniflaos. Lashon veniflinu. Shetiyu muvdalim.

Boma? It's a Zohar Balak, that's like this. Did it say Ovev? No, he's saying Yafeh shetafo. And then he says Lehavdil which is just talking about the neder though. Okay, I'll let that be. Fine. Okay, you destroyed my Friday night. It's so much easier not to find footnotes, but okay, I'll find it. It's all over, but I'll find these two places. All over, but I'll find these two. Okay, here we go. But I'm in Shemos, right? What? This was the one in Shemos, right?

The one on Lamed Dalet Yud? Yeah. Okay, but it doesn't help me out. It just says Nivda. בזו מכל אומות שלא תשרה שכינתי. I want Mechusa. Does it mean mechusa? Okay, so Aleph. So Aleph is Klal Yisrael. It's hidden, it's covered. The Maharal's going to say it's mechusa, it's covered up, it's hidden. We're going for Ayin comes from the word to see. Ayin is the exact opposite. Ayin is something that comes through revelation, maybe even just like a spring reveals what's going on inside.

The Umos Haolam are the world of Ayin. Ayin wants to reveal everything. Ayin wants to express everything. So the two visions of a non-Jewish neshama and a Jewish neshama are two opposites. A Jewish neshama should, if it's refined, always be looking for the part that I can't put into words. Just like Moshe Rabbeinu, kved lashon, my tongue is heavy, I can't speak about it, I can't be megaleh this, anything I do is it can't work. And the non-Jewish neshama wants to express everything.

And that's what the Zohar is saying that we saw last week, that the Jew relates to the hidden part of the grape, the wine, and the non-Jew relates to the revealed part of the wine. And therefore, he completely destroys the kedusha of the wine because he's not getting the pnimiyus. Then he's going to say okay, so now if you understand that, that Ayin means to reveal and Aleph means to hide, now you'll notice three ideas. One is that Ayin and Aleph sound like each other.

Bring the Gemara Megillah. So you see that even though they're so radically different, they sound very much alike. And the second thing you'll see is that according to his pshat, which I think is the right pshat, it's the Rambam's pshat also, that the Gemara in Shabbos says even when you write them you can get them confused, that the Aleph and the Ayin look like each other in writing. He's going to explain it here. He's going to say that the Aleph and the Ayin look like each other, right?

That's the Aleph and the Ayin you have to make sure not to take this down too far so it mamash looks like an Aleph. So he says even though these ideas are so essentially distinct, they look like each other. And the third idea he says is, which he does as like this blows your mind, that you'll never find there's no word in the Hebrew language that is has an Aleph and an Ayin together in their shoresh. Because Google that for me. Can you Google that? How's that going to help you?

Is the expression just what's the expression? Inside. No, no. You have to go all the way to the commentary. Yes. That's what he could do, but okay. But so that's what's going on. So that's what's happening over here. So the third is the Ayin and the Aleph, they can't come together. And that's the difference between the two aspects of what's going on over here, that when we drink, a Jew drinks wine, he wants to use it to go mishyashev bei, he wants to go inside. And a non-Jew drinks wine, he wants to go outside with his wine.

And therefore we've established that wine is special because it's made from pnimius, not like Dr. Brown's Celery Juice or Mott's apple juice and it's distinct because it makes happy Kadosh Baruch Hu. So now we've explained what's going on and now secondly, we've explained that a non-Jew and a Jew have two different perspectives, one is the idea of bringing everything inside, one is the idea of bringing everything outside. That's what he's going to do, then just a little further. Yeah. Is there back to like the chart, is there a relationship also between like the way we write, how Yavan and Yayin is very similar except for Mem, there's a little bit more?

Yes. There is a relationship between them. Yeah. No, it just happened so it's good. No, yeah of course. That's that's Sifra, right? That's what we're going for. Let's take a look at Be'er Heitev, he goes into depth on it. Yeah. Okay. So okay, I'll do the deeper parts of the Aleph and the Ayin after we go through the more simple in the middle. That's basically the framework, that's what he wants to do first. So he wants to say: so you don't understand that they say that non-Jews are going to make, are going to destroy the pnimius of the wine.

I'll explain what the pnimius of the wine means and the Jews do get the pnimius. I got it. That's what we're going for. So now the second thing he's going to explain. He explained before why wine is special, makes us happy. Now he's going to talk about the Jews and non-Jews in the Zohar. So again you understand in some form. And obviously this only works for a nice frum Ben Torah, you can't bring it up to the United Nations, right? They're not going to see what you're talking about.

But at least it's one step down that's going to explain to a person, oh you see something in Hebrew Lashon HaKodesh that explains this. Here we go. And that's this language that Aviva was talking about of Moshe Rabbeinu of Kvad Lashon and that's what the Maharal feels, Maharal's talking, it's hard for him to express it, it's difficult for him to bring it out because he knows he's trying to say something that's nister. כדי לבאר לך קצת מדברי קודש רשב\"י. And again just the idea is that you know, here I think you see the straight learning of the Maharal.

There's a Zohar, then we have to explain the Zohar in two pages, then we have to give mussar based on the wisdom of this. That's what we're going for. That's the pedagogic system we're trying to look for. Takes a long time. כדי לבאר לך קצת מדברי קודש רשב\"י, הנה יש לך לדעת ולהבין כי ישראל ושבעים אומות הקדמונים הם מחולקים. That there's this essential difference between Jews and non-Jews. וייראה החילוק שלהם מספרם. The number that we assign to them is symbolic of the difference of who they are.

כי האומות הם שבעים, the nations of the world are seventy, וישראל הם אומה אחת, and Klal Yisrael is one. And seventy symbolizes the expression of something in all its dimensions and one symbolizes the root of the thing. לפי מה שהם אומות מורה עליהם האות שבא במספר שבעים, they're like the letter that comes to express what seventy is. Seventy is a revelation of everything to its outside, hu Ayin, the Ayin. When I get down to Sanhedrin, I'll talk about remind me to tell you about the Ayin.

כפי מה שהם ישראל שהם אומה אחת, as Klal Yisrael is one nation, מורה עליהם האות שבא באחד הוא א'. ובתחילה יש לך לדעת כי א' וע' קרובים. You're right. I know why you have trouble seeing this between Jews and non-Jews. They look and they sound very similar. Bemivta, the way you pronounce it, עד שבמבטא אין אדם יכול להבדיל ביניהם. It's very difficult, requires energy to make this division between them. The fact that we nowadays can't express an Aleph versus an Ayin. כי אלף ועין קרובות במוצאיהן ואין אדם יכול להבדיל ביניהן.

It's hard to do it. Nowadays we can't divide the Aleph and the Ayin. Only Teimanim, only Yemenites can divide it and therefore we have a problem with assimilation. If you can't express it, then that's expressing that we can't tell the difference. The Masechet Megillah says sham: Hakoreh le'aleph ayin. If you call, if you read your Aleph like Ayins, a guttural letter, ule'ayin aleph, your guttural letters Aleph like ineffable letters, lo yissa kappav.

You cannot do Birchas Kohanim. You've destroyed the beracha. מוכח מזה שהם שווים ונקראים בקריאה. They're verbally the same. And not only that, gam betzurasam domim. The way they're written is also similar. In Perek Haboneh, so he's going to, Rashi learns a pshat which everybody argues on and then the Maharal is going to argue on the Rashi also. So I won't confuse you. Here's a little lamdish. In Perek Haboneh, שלא יכתבו לאלפין עיינין ולעיינין אלפין. So Rashi seems to understand that you cannot, just because the two letters sound so much alike, you would think that wherever there's an Aleph you could put an Ayin and wherever there's an Ayin you could put an Aleph.

No, no, no, you can't do that. רש\"י ז\"ל פירש שלא יכתוב עין במקום אלף. You have the word pela, you can write peh lamed ayin because it sounds the same, and aleph bemakom ayin. Mashma devarav, if you read the words simply, שלא יכתוב אלף ממש במקום עין, that you can't, everywhere there's an Aleph and Ayin since they sound alike you can write it. וכן העין במקום אלף. ובודאי כוונת רש\"י ז\"ל, כיון שהם hem shavim bekol, since they make no difference how you verbalize it, so who cares if you write an Aleph or an Ayin?

The ba'al korei will read it properly. לכך הוא רוצה לכתוב גם העין במקום אלף ואלף במקום עין. So a person thinks if the ba'al korei is going to read it the same way, who cares? Ve'ein zeh nireh. This is not the right pshat. What hava amina in the world? We know there's a kedusha of the Sefer Torah. You can't just change the letters in the Sefer Torah because it sounds the same. That can't be what the pshat in the Gemara is. The pshat in the Gemara is rather that you have to make sure that you make your Aleph as an Aleph and distinct from an Ayin.

Make sure you don't slep that leg down too far in the Ayin so you get confused by them. Right? That's what we have to worry about. That's what the Gemara is going to be talking about. Ve'ein nireh, ki hu peshita, שהרי מי שקרא עין במקום אלף ואלף במקום עין, al yissa kappav. ואיך יכתוב עין במקום אלף? How could you possibly write an Ayin, ayin bemakom aleph? הרי שני אותיות הם. They're two different letters. ולמה יכתוב אלף במקום עין? Why would that be good? Vegam malashon hagemara, it doesn't say like Rashi says.

לא משמע כן כלל. If it wanted to tell you that you could just sprinkle Alephs and Ayins in Sefer Torah differently, הוי ליה לומר שלא יכתוב עין במקום אלף ואלף במקום עין. That's not what it means. Ella, the Gemara means that just like they sound alike, they could be confused in writing. Make sure you are, distinguish between your Alephs and your Ayins when you write them. אלא שיש שווה להם שהם שווים בכתיבה. They're also equal in the way they're written. That's what we're worried about.

כי העין שהוא בכתיבה תמה, אם היא מעקם סוף הקו קצת למטה, היה זה כמו אלף, like we said. Right? If you have an Ayin and you slep this kav down too far, right, that's your Ayin over here. That's your Ayin. That's your Ayin. You slep this down, right, this shouldn't be here, that's an Ayin. You slep it down then you got a problem. So he wants to point out that even though the Aleph and the Ayin are so distinguishedly different, they look and they sound very much alike.

So you've got the same problem with a non-Jew and a Jew and not figure out exactly what's going on. Wait, does the Gemara say? Let me get to the end, I don't want to lose people in the middle. ואם מעקם סוף הקו קצת למטה היה זה כמו אלף, shehu ayin. גם כן נקודה בימין, if it went to the right, של קו ארוך ונקודה בשמאלה. וכן האלף אם לא הנקודה שהיא למטה, and if you don't, on the other hand, I also didn't do that on my chart here. On the other hand, you'd have the problem the other way. If you write your Aleph, I can't do it upside down.

If you write your Aleph like that it might look like an Ayin. So you have to make sure you put this down here also. Right, you could also make an Aleph if you don't make the bottom streak big it's going to look like an Ayin. Both ways. וכן האלף אם לא הנקודה שלמטה היה נראה לגמרי כמו עין אף שהקו האורך אינו בעין כמו באלף שבעין הולך מימין לשמאל ובאלף הולך משמאל לימין סוף סוף הצורה ישוה והנה יש להם שיווי. So we see that the Ayin the Aleph even though they're completely different, one is nistar, the Aleph means hidden, it means unity, and the seventy means revealed to the Ayin and coming out, they look very much alike.

Because one's the beginning and one's the end, one's the two expressions. Al ze omar: כי כאשר ירצה לכתוב עין when you want to write an Ayin, יהיה נזהר בצורתה שלא יהיה דומה לגמרי אל אלף וכן כאשר יכתוב אלף יהא נזהר שלא יהא לו לגמרי צורת עין כי הם דומים. Now I want you to- I've just told you a huge chiddush, this is not the way you thought. And I'll explain to you why this is true now, but ulephi hasvara just realize I just told you a huge chiddush here. היה ראוי להיות אלף שמורה על ישראל שהם אומה אחת ועין שמורה על שבעים אומות you would think they're completely different, shelo domim klal.

They should be written like, if you were to iterate two letters the most different, the Yud and the Pei or something, like they're... אבל השווי הזה גרם להם הפירוד והבדלה. The fact that they look so much alike, she-einam mitchabrim beyachad, they can't come together at all. And he's going to explain why that means in a moment and maybe we'll just do that. So, okay, yeah, so what do you want to ask me? Doesn't it make more sense that you're allowed to darshan since you're allowed to change the Alephs and the Ayins in drashos because they sound the same?

Yeah. And Aleph, Ayin, Hei, and Chet. Right. So and now we're saying you know, chas v'shalom you change it but then you can darshan it but you can't uproot the ikkar letter. You're obviously changing the meaning if you go that way. I mean the idea that you can actually change them that they're the same exact letter? Yeah. So they're similar. They're similar. Yeah. God made them so, He made them similar deliberately because there's somehow- there's a relationship between the two.

We're going to see. I don't know what you- what the word relationship means but yeah. Is there a relationship also between the word relationship- is there a connection in their images? Meaning that the Ayin is expression so this part is facing outwards whereas for... Yeah, it could be. Yeah no no we'd have to get into the Vav and the Zayin and the Nun like we got- we got a lot on the plate. Like I'm trying like like let's- right. Yeah. What between Aleph and elef?

Meaning if Aleph is hidden but elef seems to be like reborn expansive, things go almost... No. That's going to be the Aleph- I hear your question but Aleph is- is hidden, right? And elef is that idea of it's expansive beyond what- whatever you can think, it goes much deeper and broader than what you're going for. So that's the expanse, it's like notice how there's digits and then there's teens and then there's hundreds and then there's thousands, that's the idea of something's expansive that's going all around, expansiveness is the expansiveness, that's why a general, a general's also called an aluf right?

So it's- it's all together, we'll get it. Usually when we've spoken about the letter Ayin we say it's the hardest one to pronounce, it's all the way down in your throat. I would think that if we want to have something hidden versus something that is revealed, I would think that something that's right on your lips would be you know like a Pei, like a Mem, things you pronounce with your lips not something you pronounce with your throat. It seems like even- it's supposed to be revealed but it's also the hardest to reveal.

Do we care if the a non-Jew drinks Mott's apple juice and gets really happy? Baruch Hashem, let him, like the Boston Celtics win, like you know good for him like you know it's great like who cares? But when you take something that's Elokimdik and you express it, then you've a huge profanation of God's name. Right anybody who says הלל כל היום כאילו מחרף ומגדף הקדוש ברוך הוא the Gemara says. You're a defamer of hakodesh baruch hu because you're taking something that's deep and you're...

So ayin starts deep, they they try and take the sod and explain the sod out to everybody. They've forgotten that the sod is a sod. So the problem is they're taking the most important things in the world and they're they're express they're they're trying to megaleh like like just the easiest the easiest. Vovs in neshama, vovs of ruach, actually the vovs of ruach I'm sorry. Vovs of ruach you you're adding on yod yod ya ya yo.

There's vov is the only vowel that's actually also a letter. It's not, there's a it's a cholam it's just a mark and everything no it's not vov is not it's not a vowel either. There's a vowel and there's a letter two different things. Okay but the aleph you can't pronounce. That's when you go for yeah. On the issue of goyim it seems like Christianity is a good example. I can't hear if they say Ishmael or like the Asian meditative Buddhism. Yeah. So they're part of the seventy nations aren't they?

Yeah. So they part they also get the ayin taking something that should be deep out? Yeah. How? I'm not sure what you're asking. You asking why they meditate rather than speaking? So yes the rosh the we're talking about the rosh of the goyim is Eisav. That's where we're going in this next piece. Rosh of the goyim is Eisav. But I'm going to skip over that piece because see what time it is right now. We're not getting to the end unless I skip the next paragraph.

But that's just to put in the Eisav in the next let's just try and go to the see if we can get to the end of it here. Klall hadavar. Bottom of the page, we're skipping it. He brings like five examples of this. He brings bituy, hama'aseh, express, the way it's written. He brings Yaakov and Eisav, he brings Avram and Lot, he brings shteis se'irim and he brings zachar unekeva. Okay now we're going to Klall hadavar. The general rule I'm trying to teach you: הדמיון באיזה דברים שהם מיוחדים לזה מורה על פירוד והבדלה לגמרי.

If two things are completely alike, then they make each other... go the word side? Of redundancy? No the opposite of complimentary. I don't need plus I make this two of you I don't need the one so that one is redundant. Redundant? Superfluous? Okay it's redundant. Okay I can't find the word. You're all right but you get the idea. Redundant, superfluous, I'm good. So what happens? So the fact that the aleph and the ayin look so much alike, it's just like a male and a male can't have a relationship.

It's got to be I'm searching for one thing, you search for another and we're going. That's what we're looking for. Klall hadavar: הדמיון באיזה דברים שהם מיוחדים לזה מורה על פירוד והבדלה לגמרי. It symbolizes that they can't connect. עד כי לא ישתתפו. ולכך אלו שתי אותיות, these two visions can't come together hadomim, ha'aleph veha'ayin, sheheim shavim bekol, they're similar in our verbalization, uvtmuna, they're similar in the way we write them, lo yitkhabru beyachad, they can't come together, ולא תמצא אותם זה אצל זה בכתיבה אחת, there is no teiva, there is no word in Hebrew that aleph and ayin come together.

That's how distinct the two are. And therefore they can't come together with wine either. Either it's non-Jewish wine or it's Jewish wine. Gotta do it. להיותם משותפים בשורש אחד בשום תיבה בעולם וזה מורה הבדל גמור. This is what you see that aleph and ayin can't work together. One is completely expression, one is completely connection, internal connection, and therefore they're two framework different. שלא ישתתפו ישראל ולא יתחברו באומות רק כאלף שהוא משמש לעין כמו עבד. The only way you can do it is there’s no shoresh of the word that they share.

But you can have a prefix. The prefix can be Aleph. You can have an Aleph before a word and that’s because Klal Yisrael can help the Goyim grow. We can meshamesh, we can be like a shamash to bring them out to light. That we can do. But we can’t be together in a shoresh with them together. Mutually exclusive. Yes, mutually exclusive. Now I know. Thank you. And that’s like also the bracha what we say that when Yaakov was up and Esav goes down.

Yep. Exactly right. Yes. Yes. רק כאלף שהיא משמשת לעין כמו העבד ואין כאן חיבור להוותם מתחברים בשורש אחד. They don’t make a word up together. כי אם באלף שהיא שימושית. The Aleph serves and develops that aspect, it’s poel, we work on it. So this says two things: the job of a Jew is to work on the nations of the world and second of all, the prefix always comes before and because Jews come before the non-Jews. וכך ישראל בוודאי משמשים לאומות. We have to be an Or Lagoyim, we have to be like a shamash is.

כי אם לא היו ישראל לא היו יוצאים הנבראים האומות בעצמם. The Goyim wouldn’t have been created if there wasn’t a Jewish nation. ובזה ישראל משמשים להם ואין האומות משמשים לישראל. We serve them and they don’t serve us. ובדבר זה הארכנו במקום אחר בנצח ישראל ואין כאן מקומו. Here’s not the place to talk about it. ולכך אלף שהוא שימוש הוא קודם לעיין כי ישראל קודמים להם. Klal Yisrael comes first. ואין כאן חיבור כלל. כמו שאמרנו כי אין אות השימוש מתחברת עם אות השורש ובשורש אחד לא נמצא יחד עיין ואלף. The prefix is not a part of the root of the word.

ובשורש אחד לא נמצא יחד עיין ואלף. ונקרא האות המורה על האומות עיין. כי now we’re going to... we don’t have what Ayin means yet. Now we’re going to get to it. He’s just described technically the differences. Now what is it? כי האומות העין והגלוי בהם בשאינם דבקים בכח קודש עליון נסתר. They don’t recognize there’s something that’s kodesh, that’s separate, that there’s a power that’s above, it’s nistar, they can’t be expressed, and every time you express it you lose part of it. Vehem motzim hanistar, like you said, they bring out the hiddenness.

סוד שהוא משפט שבים אל הגילוי. And the Ayin. אבל ישראל הם שדבוקים בכח העליון יש להם כח הקודש והנסתר. But Klal Yisrael, that we connect upstairs, we’re like Moshe Rabbeinu. It’s kaved lashon, it’s hard for us to speak, it’s hard to lift my lung up because every time I do it, I’m mechalel Hashem. I’m cheapening what God really is. I’m expressing only a little part of the Kodesh. I’m embarrassed, I’m embarrassed to express. The non-Jew wants to express and express and express and express and he’s excited by it and we all understand why, we’ve all got this problem right, you know you want to express and express and express.

The Jew says: I know that I have to do it in a way that’s kodesh so that I give a chance for somebody to hear it, that’s a little bit hakpada, like if you have to teach Torah over all the time, at least teach it in a Yeshiva or in some place where people are trying to look for something deeper and not teach it at a rodeo or something where you know you’re just trying to like, you know, how can we get everybody to dance to this, for the Goyim to go for. And obviously right the Aleph is made up of two Yuds, right, Yud on the top, Yud on the bottom with the...

so it’s the same thing as a Yud. I can’t express it out to the world. A Yud is... can’t bring it down. And then the Vav is that there’s a mechitza, there’s a blockage between me and that and I have to express the Yud a second time, so everything about the Aleph is telling you that a person who is grappling with Aleph realizes... oh, it’s something that’s nistar, it’s a Yud like the Yud in like the Yayin, the Yud Yud of the Yayin, and then this...

there’s a... there’s a mechitza, a barrier, a blockage, and then the second Yud that comes down, even when it comes down after the blockage, I’m still keeping it a Yud, I can’t explain it all the way out, you know, put God on the table and explain what God is is almost... is very difficult, it’s hard. It’s a big thing. So that’s what we’re going to for. וכן הוא לשון אלף alfeka chachmah. I'll teach you wisdom, Iyov says some place. Jimmy, Jimmy can find it for me. So, kedichsiv, רק עם חכם ונבון, you're smart.

If you're smart, you realize there's something you can't express. וכל זה בשביל חכמה עליונה, היא התורה שיש בישראל. We have a sensitivity to something very deep and very hard to express. ואלף הוא אותיות פלא, shehu helam. Aleph is the letters of pele, which means hidden. It's a Zohar in Balak, I think it's kuf lamed gimmel. No, wrong side. קסג עמוד ב. קסג עמוד ב in Balak. So the Zohar goes into it in depth that it's a language of hiddenness and yesh.

והסתר שיש בישראל הלמה והסתר שהם דבוקים בכל קדש נסתר הפך האומות. Again, this is what we always say that the Gemara in Brachos דף ו עמוד ב says that agra deshmaata sevara. Sevara. Sevara. Sevara is something, it's a logic, you can't put it into words. It's a sevara. Not a technical thing. It's like sever panim yafos. It's an illuminated face that you've got that light from the world above. והסתר שיש בישראל הלמה והסתר שהם דבוקים בכל קדש נסתר הפך. ולכך אמר חכמים שאמרו דברי חכמים הפיצו לו זה דש סתם עכו\"ם מפתח פוי.

That's what the Gemara say in Chullin that goyim like to speak. A regular non-Jew, everyday non-Jew, mifcha poi. Poi ayin, poi. The language we use for expression is poi, your poi, and you're megaleh poi, you want to megaleh everything here. Poi. And a non-Jew wants to poi everything that's going on over here. וכל זה מהנשיא מן השבעים אומות שמורה להם אות עין שיש בהם גילוי גמור. They want to express. לכך מוצא הכל הגילוי. They find that their raison d'etre is to reveal everything.

And when they reveal, they forget the way Hakadosh Baruch Hu made the world. That tree lives, that tree is great, but you have to megaleh that there's a shoresh that you can't see. There's part that's helam, and if you're not working on the helam, you're not aware of the fact of what gives that tree life is what's hidden under the dirt, then you're killing a tree. You made a tree that dies. A dead tree and a live tree look very much alike, the difference is whether it's got roots or not, whether it's got something hidden.

A Jew is going to bask in the hiddenness, a non-Jew is going to bask in the part you can see above the ground, and that's going to kill the tree. That's what we're talking about over here. That's what's going to kill the wine. That's why we're worried about a non-Jew talking. His natural aspect is to take the wine the wrong direction. And again, just for Jimmy, Jimmy right, we said that the ayin is osiyos sod. It's the gematria of sod because you are trying to express a deep thing just destroying it the wrong way.

Okay, but now comes the part that how we got into this whole thing to begin with. Okay, but there is a way, but there is an ayin is a kadosh letter, it's not just a treif letter. So what's the kedushah of ayin? Now we're getting a little confused, we have to like this is the part that Avi got me into when Avi was trying to tell me that a Sanhedrin is express something externally. So over here it explains that no, the non-Jew wants to explain everything out in the world so everyone understands it, take everything out.

Now there's a second ayin, there's seventy members of the Sanhedrin. The seventy members of the Sanhedrin, they're also an ayin, but they're an ayin in the world of nistar. They're an ayin inside the cloud. They're an ayin that - you read Reb Moshe, to the best of my knowledge, you know, Tyler wants to make - To the best of my knowledge Tyler wants to make a bunch of money so he thought no one's published תשובות רב משה פיינשטיין in English. I'm going to you know I'm going to go head to head with who's so out of it who's a fiction writer everybody reads it's stupid John Grisham John Grisham okay I'm going to go head to head with John Grisham like Reb Moshe Feinstein's much wiser person than John Grisham let's go for it and Tyler loses sure because Reb Moshe is not speaking to everyman Reb Moshe is speaking to Talmidei Chachamim that's the Ayin in the midst of the wise men that's what the proper Ayin is that I'm not trying to say everything out I know I can't bring it down to the lowest common denominator I'm not trying for the lowest common denominator I'm trying for an expression to the wise people that's the Kedushadike Ayin.

Amnam however in truth I'm now going to confuse you so far I just made it that the Ayin is treif you're thinking you'd have to walk around and blind yourself or something. Famous Shem Hagedolim story about the Rashbam and Rabbeinu Tam. If I never told you I'll shoot myself. Rashbam and Rabbeinu Tam you've told us. I did tell you? Yeah but I don't want you to shoot yourself. Alright so so it's like when there's stories that you like they're too good to be true but they come from Gedolim like the Chida.

So anybody who learns Gemara you see that the Rashbam always is this intellectual radical doesn't think it's right and he doesn't care about minhagim he just like and Rabbeinu Tam is the gadol who's always the minhagim are right the masorah is correct you have to do what you have to do miyashiv this far miyashiv that far don't change the minhag you know and they battle all over Shas about this. So it's hard to believe but it's worthwhile I'll see how far in the b'ezras Hashem if I can find it right now.

So the Shem Hagedolim brings a story that his whole life the Rashbam wore blinders on himself put a hood around him put a hood on himself so he couldn't see outside of himself so he wouldn't look at women. And Rabbeinu Tam told him Saba didn't do this Rashi didn't do this like what are you getting all frum with me being this frum you know BT-ish yeshiva bachur like wait what and you know he would tell Rabbeinu Tam times are different you're down don't tell me you're so holy you should do it too and then one time Rabbeinu Tam saw the Rashbam going in a cart and it was a cart with a chamor v'shor yachdav it was kilayim right and he says see what happens when you don't look at the world.

Like it tells of a Ba'al Teshuva but like two Gedolei Olam and the Chida brings the story like wow where does he bring the story Shem Hagedolim alright well we can look after it I'd love to take a look. So what's a pshat for a moment so yeah so so that's that's where we're going for over here right that it's the pnimiyus the expression of the wisdoms what we're looking for that's what we have to have. אמנם ויש בישראל שבעים זקנים והם שבעים סנהדרין ונקרא עין העדה כי יש בהם עין השכל.

They're not trying to express everything to the people verbally they're expressing it through intellectually and the intellectual part is still going to be aware there's a theoretical part that's not expressed and that's going to be the Ayin that's tov that's going to be the good Ayin. V'ein zeh gillui. That's not revelation right so the Zohar says that Ayin right how do you complete an Ayin right so how do you complete an Ayin Yud Nun.

So Yud stands for Chochmah יוד על שם מחשבה נקרא יוד the Nun stands for nun sha'arei binah right the fifty gates of Binah. So the way you complete the Ayin is by pushing it back to Chochmah and Binah to make sure that it sees what's the the internal part that can't be seen that's what we're going for. V'ein zeh gillui. And the Sanhedrin but it's a Sanhedrin Mufla it's a Sanhedrin that's saying things that are too deep for most people.

It's not paskening some kind of stupid Mishnah Berurah says like this and thirteen Rishonim say like this and two say like that and therefore we pasken like this no no it's deep svaras. ואין זה גילוי כי השכל נעלם מן אדם הגשמי. והן בית דין מופלא that's the word he wants Beis Din Mufla means what a beis din that's hidden שנגלה להם חכמה המופלאת ונעלמת it can't be seen right you see when Reb Moshe paskens he says svaras and it's a svara like you know he's got a svara like go with it.

ואין זה יוצא אל הגילוי. It's not going to be easily title-y, you can't sell it versus John Grisham. Ke-ein ke-inyan sod. They know that they're trying to express as a sod, it's also 70. כך שבעים זקנים תוך כלל ישראל. They do it inside Klal Yisroel, they're not trying to explain it to the goy, they're not doing it outside in the pirsum, inside. That's a person who's trying to... the difference between when you try and say something, I think, in a beis medrash with people who are serious versus saying it on the stage.

אבל האומות הם שבעים בעצמם. They're 70 just by itself, without the wisdom, without being inside a group. ובעצם דבר זה גילוי ממש. They're completely... וזה השווה לע' וא' כי א' הוא ידיעה הנעלמת. Because the alef's trying to explain ideas that are hidden. Vezehu ein hasechel. And they're going to keep you aware of a revelation of intellect, but it's intellect so it's still hidden. ועין הוא גילוי ממש. ויש לומר גם כן כי לכך א' ו-ע' שווים בתמונת הקול. ואין הפרש רק ע' מורה על נסתר. Here comes the key line.

Moreh al nistar, right, this is what you were saying over here Jimmy. Nistar, it's an ayin. It comes from deep down. She-yotzei al ha-gilluy, they take the ayin, they take the nistar. Is that a beis or a mem? והאלף מורה על נסתר שאינו יוצא אל הגילוי. I'm not trying to express it, I'm living it, I'm experiencing it. That's the key. וכן עכו\"ם יוצא על הגילוי כמו שמורה על זה עין. שאינם דבקים בכח פנימי קודש. וישראל כח עליון שלהם עומד בעולם הנסתר והם דבקים בכח קודש עליון.

And now I've tried to explain to you what the issur of yayin nesech is and what the difference between ayin and alef is. So he's taken the Zohar down and tried to bring it down so we can all understand it and he's given us a bunch of... so he's tried to explain at least, I'd say, three things. One is that he's explained that wine is special because it's nivdal and it brings joy to God and to man, and that's a chiddush that it's not just, you don't have to be a monk.

Two, that the problem with wine is you have to take the wine and you have to make it, you have to keep it internal. You can't let it slide out naturally to be revealed. That's the key to drinking wine properly, you have to misyashev beyayno. Also just, you know, you have these things that like you have, sometimes you just have to be a Bratzlaver like, you know, that everything's hashgacha and like, you know. So like everybody knows the Gemara about Rabbi Shimon bar Yochai on Shabbos, ל\"ג עמוד ב', Lag Ba'Omer, Lag Ba'Omer, right?

So over here where do you find all the Gemaras about wine and wine being 70 and wine being gilluy? Sanhedrin daf ayin. Where's Bobby? So, so that's the ayin over here, but that's the second and that's the third aspect he's going for, that there can be a good ayin if you keep it in the world of thought and you keep it ne'elam and that's what we're trying to do with our yayin and now we have a way of understanding the Zohar and putting it in terms that a person can relate to in this world and ad kan, yeah.

So to see how everything would work in synchrony, if it was going to happen properly, we would have the alef of Klal Yisroel working internally and connecting, and then eventually have the Shivim Zakeinim who will then express within Klal Yisroel that ayin, but even still there's the Maharal says you got to have a word that has an alef and then an ayin. Meaning the ayin being the Shivim Umos, which if they subdue themselves to Klal Yisroel's alef, which then gets an ayin in and of itself, and then has that lead it, the Shivim Umos could do their job.

Correct. Or LaGoyim. Or is something that's not verbal, it's like the sevara when we Or LaGoyim give energy to the goyim and then they can go and bring out the gilluy. Yeah, they're the roots. And in Rav Moshe in that story was expressing the ayin after his alef meaning he drank the siyum and he was internally misyashev with his yayin, got somewhere deep and then was privately kind of releasing some deep emotions. Not Torah, emotions.

Completely the most emotional thing Rav Moshe ever said. It's like warm and friendly and feely. So it's as if you jump the gun is the problem, is you want to sit, you want to be misyashev and then but the issue when people are drunk and get very expressive and destructive is that they just they get drunk, no filter, go for it. They do the easy way, they do just the body's being... Yeah. Can I ask you a question about last week's shiur? Sure, go ahead. You spoke about Binah being expressed through the wine in the world.

Yeah. And I was trying to understand Binah and Chochmah more. In my understanding is Chochmah is basically like axioms that we get, and Binah is the idea of connecting those axioms and bringing them out in the world, like a mathematician. Just make Chochmah straight. Chochmah is the Yud. It's things you can't bring out in the world. Okay, yeah. It's sevaras. Might be more than ideas. It's sevaras. It's high. It's not touchable, right. Binah is now: Okay, I take it and I connect it...

I take it and I sit down and I go, but you have to ask why is it like this here and like that there? All the questions of Tosfos. You're boneh the wisdom up in little details, little pratim that are going on. So when we look at the wine, how is that exactly... what's the expression there from Chochmah to Binah? The expression... the wine is the idea because it comes from a place that's nistar. And the first place that's nistar is Binah. I'm relating to that world of Binah.

This world of Yud is not even expressed. Mm-hmm. It's beyond it. But since it's expressed in the grape, it's expressed in the grape as the Binah, the second level. Because I can access the world of Yud through the Binah. So and this is what we just said, when Rav Moshe drank it, this is how he expressed the Yud through the through the wine. Yeah, hope he didn't... yeah, I've had top Rav Moshe by Pesach was my guest... but this is a mashal, just a mashal, it's a mashal, it's a mashal, it's a mashal, it doesn't matter.

Yeah, he was also... he was also so disappointed in the person's Dvar Torah, go ahead. So I guess what's the relationship for everything we're saying of sort of that there's this depth of not revealing and sort of understanding that there's something behind everything and then rationalism in Judaism, right? Meaning I don't want to say the wrong word, whatever, but let's go with like Rav Soloveitchik. No, but I'm saying like that's we have both, right? That you have to build the whole tree, but there's these roots that you don't see, right?

And that's, you know, people without the sevara, when it's just technical words, that's the gilluy part that we're missing. So like a pure rationalistic understanding you would say is a goyish perspective. Rational reason is like... like Shlomo was saying, reason is sevaras that are deep and hard to express. They're, you know... Uh-huh. So maybe I'm then not... maybe I'm expressing it the wrong way. It's technical... it's like... it's the reason that Avi was talking about that if you think that Mishnah Berurah is what the Beis Sanhedrin HaGadol was doing.

Right. No, they were thinking a deep sevara, right? So the same thing over here. Reason was... Rambam says reason, rational. It's not this technical rationality we have nowadays. It's a deep, deep sevara that, you know, like Rav Soloveitchik used to always say, he said that academics and rationalists, they... you see them cut off from their emotions. But you'll find the biggest lovers of God were the people who are the most rational. Rebbe Meir was the most rational of the Amoraim.

Shlomo was the most rational of the... was the wisest of the people in Tanach. He wrote Shir HaShirim. Rambam was the most intelligent of the rational Middle Age people, and he's the one who wrote that a man should אוהב ותשגה בהשם תמיד, should love God completely all the time. So we're not talking about the rationalism of people who are... Right, that current sort of what people say is b'shem ha-rationality. The academic, the academic... right, that... so that's more the goyish perspective of it.

Yeah. And not even the goyish perspective. It's like that's... even the goyim know that's not true, as it were. It's the CNN, MSNBC, you know, the people who don't think deeply. Anyone who thinks deeply knows what... Yeah, thanks. Sevara is the idea? It's not the explanation of the idea? Yeah, sevara is the illumination of the idea. Ah, hasbarah. But then hasbarah means to explain, right? Or to explain? If you explain in English that way, yeah. So what is it in Hebrew?

To illuminate a sevara to somebody. I'm doing like the... I'm doing like the Maharal does. I'm trying to make this resonate inside you. What's sever panim yafos mean? I explain to you that my face is in... Hey, I'm happy today, you know. Like no, it means my face is illuminated. I'm illuminating something. Hasbarah is I'm illuminating you. Ooh, I touched your Tzelem Elokim. I touched your root. Like when a dentist, like he's playing on the outside, it doesn't hurt you. When he touches the root...

it doesn't happen to me ever, but like when he touches... this is just a mashal. I've never had a real cavity or a real root canal, but like my wife does. I'm empathetic, right? So like you touch something deep and like the person, that's what hasbara is, hasbara is \"Whoa!\", lightning and thunder, that's what I'm looking for. I touched the shoresh. Yeah, last one. I got I got. Didn't you say to bring back Yayin and Yavan? I didn't say that. Oh, I thought that's what you said.

I told him to go look at the Bnei Yissaschar. Where is the Bnei Yissaschar? But maybe it might be a thing to do next week. When is Chanukah? Tuesday. Tuesday. So that's how long you got. Okay. Okay. This week's goal, right away. Next up, say that we did the Yavan to shoresh thing? I haven't looked at the perek yet. Look it up. Don't worry. Moshe could do that for perakim like though, man. Is that the opposite of what... I want to say nun aleph, but we'll have to look.

Just send me an email to remind me. No, who knows. Yeah. I would think that because in the... Rav Hutner did this because he was like humble or like he was really old. Rav Hutner used to always when he'd tell me a Gemara someplace he could be a daf or two off. He'd always like say, \"I could be a daf or two off,\" like you know. Yeah. We said that the Jews serve the Goyim, but didn't it say that the oldest is going to serve the youngest? I think the use of the word serve is not the word serve it is.

It's like to shamesh, you're today to be a shamesh to the light. Yeah, to bring up for the... yeah. To make the person shamash, to make the person... that's the shamash of the menorah. Is it also the light within the seven colors? Same mashal. Same mashal. Where in the Bnei Yissaschar? Maybe we'll do... maybe we'll do the Yayin Bnei Yissaschar and the Afikomen. I just don't have time. You can send me an email to remind me. Okay. It's such a healthy perspective to have.

Just like we choose analogy. I hope so. But it's very relevant. Isn't the... it doesn't have the same... the whole thing.