Chanukah - The Hidden Light

Last week we looked at a basic idea of Hanukkah being the historical juncture at which Hanukkah takes place as being the connection between inner and outer worlds. Let's see if we can try and take that a little bit further and explain it a bit more fully from another perspective. Just like there are two lights, as we said if you recall the world is set up in such a way that there's always a light that shines first which is the revelation of perfection of a thing, it's higher reflection if you like and then that light goes and there's a second one which shines which is the one that is lower but in fact belongs in the place where shines we discuss this in some detail last week, a deep idea that's made explicit in the Kabbalistic sources. The handling of these two phases of the genuine inner essence and the outer what's called Gilui, that means the way the thing reflects itself in the outside, it needs study, it needs thought. In the Torah sources, I mean the source of this thing which is beyond most of us really is a discussion of the names, the divine names, names of Hashem, that name which is the name of essence and those names which are the names of Gilui, that means the names that reveal, that bring the name of essence down into the world. One of the ways this can be approached is that when we talk about the manifestation of Hashem within the world, many ways to approach the subject but one that you'll come across in Torah time and again is the expression that's used, in fact in modern Hebrew it's so often used in so many contexts that we fail to hear the specific depth in it, is that we talk about God's revelation, Hashem's revelation in the world, in the way he manifests and demonstrates what he is and what his world is. We talk about his appearance, we use an expression, bechvoi doeva atsmoi, bechvo doeva atsmo. In Hebrew it's a formalism, it's almost a tripped expression when you want to talk about somebody and you mean that the person is dignified or you mean that there's pomp and ceremony or you mean something important, you say bechvo doeva atsmo, it means that the person is here in his, very impossible to translate, for doe means is honor and atsmo means himself. Not a lot of you have anything like that in English but the expression means that is here in his, bechvoi doeva atsmoi in his honor means the way he reveals himself and badsmoi himself. But in Hebrew and in Torah of course there's nothing accidental, there are no tripped expressions or unnecessary phrases, that has a specific meaning. What it means is, at least one beginning of a, of a feeling of this is that atsmo in Hebrew always means the thing itself, the morale incidentally makes all this, it has the, has the whole discussion that we about to, we, that we're beginning to explore now on the concept of the light of the manoeira, light of the manoeira that burnt in the michigan in the temple, the mesamic dosh in the sanctuary in the desert, that manoeira which, of which hour manoeiras that we light in the windows now are only a reflection, hours are the second light of that which was a first light then. And of course that was also a second light with respect to another first light which was the light of creation itself. Man, I think, I think you recall, we mentioned last week that, that the, the original light of which the manoeira is only a second reflection. Of course, every pattern in the world is always repeating itself within itself that means if there are two lights that shine then obviously if that's an axiom, if that's an axiom in the world which means everything's based on it then it means that it itself is based on it which means you could look at the first light and then you would also see two. You know what I mean? Let's try again. If the, if the world is built of certain axiomatic elements then it follows that all of those elements must also have those elements within them because if you, is this, is this clear? If you say that this concept is fundamental to existence in the world then obviously every component of that concept itself must have that concept within it. That means if you say that there are always two lights that shine. If you put a microscope on any of them, either of them you also see two. That first light that shine which is the manoeira of which ours is the second. That itself was also the second of one that had shown before and that's called aoragonus, the hidden light. Aoragonus. That means the, the light that is hidden, almost as if it was meant to be hidden, right? There the, the, the gemore says that the light that shine when the world was created was the point of origin of the light that later was reflected in manoeira in the Mishkan. That light was a light, that was a light that was not like the light we have now. The light that shine when the world was created, now that's visible only in the inner eye. It cannot be seen with the outer eye. The inner eye that we call the dyes, the inner wisdom can see that light but when the world was created that was the outer light, there was no gap between the inner and outer lights in the world. That light that was hidden, it shone for 36 hours, right? It was, it was there on the first day of creation of man's creation, human beings creation, 12 hours on the Friday during which man and woman experienced it and then for 24 hours on shabbos even though they had fallen, they had broken their path in the world but nevertheless in honor of shabbos that light shone, it is the light of shabbos and then Saturday night when the sun went down so then the world became dark, it says man became terrified because he had never experienced darkness before and there was a real darkness and he had experienced a real light and then it says nizrakob, nizrakob boy, dask and dashomaila nizrakob boy dask and dashomaila means there was there was there was being into his mind, into his consciousness. A wisdom like the higher wisdom and he took two stones, he kishans every day, he struck them against each other and he produced a spark and that's how he produced fire and that's how he lit his own fires after the original, his own light of the original light of the world had disappeared. That's why we make up dollar on Saturday night we are using a flame right, it's in commemoration of the fact that man first brought flame into the world then, in fact there's an aside here, it's not really an aside it should be known, that's why our women light candles on air of shabbos is because that shabbos when the light was to shine and shone only once and went out and woman was responsible for that, woman was the original point of weakness they brought, it's a pleasure to be able to say this one at least, my normally focuses on man's inelecracy but at least once I think we can enjoy, woman was the one who was open to the seduction of the nakhash, of course his performance wasn't any better, he blamed her and he succumbed to the same problem but nevertheless the role of woman in the world is that she opened the pathway to this problem and of course she's the one who's been correcting it ever since, that's why all our redemptions have come from Jewish women, I mean it works both ways, our redemptions have always come from Jewish women, at point it was Esther who began with the whole process at Hanukkah, unknown to most people, it was a woman called the hoodies, I don't know if you know that, you don't know that, Hanukkah was also in every generation, the redemptions, you have to hear this in a balanced fashion, in every generation the redemption happened from Jewish women when the Jewish people were first formed as a nation in Egypt so the redemption was only because the women were able to take the Egyptian torture and bring the men through it and it was in their merit that the redemption occurred and throughout the years in the desert they were not vulnerable, they did not succumb to the ideals that the men succumbed, they were not part of the golden calf, they were not part of the sins that took place in the desert, in the country they violently resisted their husbands, under a succumb because the men were stronger and they took their gold, but they've been the source of the redemption, the redemptive effort, it's why birth occurs from a woman, it's why the curse of pain and difficulty in childbirth is located there but that's where childbirth is, because the ultimate messianic birth is also brought about by the woman element in the Jewish people, that's what birth is, and therefore in Egypt it was women, at Purim of course it was Esther, Esther meaning the hidden light, Esther means the one who is hidden, it's the same idea, and Yehu did, which is that expression of a Jewish name really. She was the woman who began the Hanukkah Miracle. I see the non-dynamic ignition on the faces of the of the ladies You should know about it. It was decree in the days of the Greeks that every Jewish bride Every, yeah, why are women obliged also in the miracle and the midst of Hanukkah normally women are exempt from time bound Myths, right women are exempt from time bound mitzv's because they already have a time connection. They resonate with time They body their body resonates and cycles with time men don't have that that inbuilt discipline and And rhythm they don't they don't resonate with a with a rhythm that's tied to nature women do so they exempt They don't need to be built they don't need that connection to be made But Hanukkah even though we have a time connection women are obliged the reason is because they were also involved in the miracle of the redemption And since it involved them and he must say that involve them most specifically because there was a Greek decree that every Jewish bride before going to a husband that he go to the governor the Greek the Greek Authority in that particular province or area wherever it was and they that was a particularly Immoral and cruel decree that the Greeks made and this particular woman was How to do that? So when she was alone with this particular Greek authority so she killed him she killed him that effect was the nucleus of the revolt not that She killed him by giving him a lot of fatty foods cheese My name is very thirsty and she got him to drink and then he fell asleep She was able to kill him. It's one of the reasons why we eat oil based foods. I don't think it's important to know this Lighting candles on Friday night is a woman's rekindling of the light of the world That's what it says he kept her or or she'll love she put out the light in a sense And that's why she is mudlicks she lights the lights. That's what the that Shabbos candles are not just a is no simple Simple ritual in Jewish Jewish lab, but that's a particularly potent Midsphere that is a particular province of a Jewish woman. That's why it's such a powerful moment Is the lighting of Shabbos candles Shabbos lights That light that that lasted then for the 36 hours that was the first the first 36 hours of the Of the creation that is the Reason says the Roquech one of the early 30s that we like 36 candles We like 36 candles on Hanukkah, right? You like one the first night to the second you don't have to be a mathematical genius to work out that it adds up to 36 lights each of them is connected is parallel to one of the hours of of the the shlita the The shining the dominion of the Original or agonus that shun that shun that light was a Supernal light with it you could see the inside of things not the outside of things that penetrated within No, excellent that people did not wear clothes at that time. There was no such thing as clothing There was no hiding of an inside or there was no difference in an outside of the inside was no need to hide it was not possible There was no shame in the world and That is what the Oragonus was and of course it says ye he or asham said ye he or let there be light and the next verse is Via he or and there was light but they're gonna build the in his in his superconscious With these superconscious ears he hears in those words It says ye he or let there be light and The next expression is via he or and there was light but anybody knows anything about Hebrew knows that in classical Hebrew in Biblical Hebrew when you say via he you change the the future into the past you change the future into the past Yeah, he in Hebrew means let there be via me via he means and there was but the way it's done grammatically in Hebrew You don't have this in another language the way it happens grammatically in Hebrew is fantastic The way it happens is yeah, he means let there be via he means Means and there was but but but it uses the word for the future and Hebrew the way you make the future into the past is you put a Vav in front of it yes in classical Hebrew when you want to make the future speak of the past the word doesn't change You say via he in fact via in Hebrew means woe it's an expression of anguish and the Gaunt says it's because whenever a future becomes a past That means the spiritual infinite dimension becomes something that has been that's an expression of pain that that that's the significance of the past So so the Gaunt says when it says let there be light via he or the simple interpretation means and there was light But the deep interpretation means there was light means there had been means it a longer shot the simple interpretation of the is anyone with me The simple interpretation of the words. He said let there be light the next expression and there was light in English in English You hear he said let there be in the next moment there was the Gaunt says it doesn't mean there was it means there was light Means it went dark night went light it means he created light but it was a light called the horror gauntless The light that was to be hidden and this light that was a future light became a past light But it remains a future light it will again shine says the Gaunt of the world in Hebrew has the future and the past because it was a light Created to be a future light, but it became a past light then at that moment so that we're so they're when shadows We're down to what happened is that that light became the hidden light that said to not be damaged by people who are not spiritually correct people who Live negatively. They should damage that light which is sensitive and therefore It's been it's been ignores. Ignores means treasured away and hidden away in a hidden location Like I mentioned last week of Susanne says that the men are now buried under the hills of Jerusalem Which is that we have a tradition that King Solomon when he built the baked the first temple he hid a It says matmoniot a kalkalot hidden hidden Treasure hidden chambers underground and then King Yoshiyahu was the King community before the destruction He did not leave the lift to see the destruction he died before it but during his reign he hid the the Arun and the Manoeira He hid it in this underground place right so that when the temple was destroyed the original Manoe was not taken says the Susanne is just like that Western light of the seven lights in the manoe But regularly it's still burning now It's still burning now, but it's Nignas. It's been hidden. You can't see it. Not just it it it the light doesn't go out It's always here only you have to have the eyes to see that there hasn't been that we don't merit to see that And because they were that 36 hours of the of the of the dominion of this light So we like the 36 Candles which is a re-creditsants that say a bringing back into the world of that original higher light You know says the famous the Gamora says that the when the manoeu was lit in the Mishkan When Arun Aaron the priest Aaron went into the Mishkan to light the lights so the Gamora says that The Manoeira was lit. I think what says the kilo the kilo Aaron sorry he needs the light What does he need the light for you know that the design of the best amictus? I'm sure you're aware is that the windows you know in the ancient world windows in a building buildings at thick walls and the windows Restructured so that the outside was an arrow slit and then the inside was wide That's how they were built for protective you see all four dresses today. You'll see it's like that There's an arrow slit on the outside, but it widens on the inside and that's where the lights can come through an arrow slit But it's not impeded from spreading when it comes inside That's what is done that way this protection from the outside but doesn't repeat the lives of the inside The best amictus was built in the reverse its windows were narrow inside and wide outside and wide outside Because this function was to project light not admit light the function of the spiritual center of the world is not to be lit from the outside It is to light the outside world and just like the Aaron is not carried by the ones who carry it it carries them But it carries them no he says no he says it carries them. You think you're carrying it, but it carries you The Mishkan so the Gomorrah says why did he light the lights? He needs he needs the light. He needs the light Listen carefully to these words, he must says Why was he lighting the manoeira? Bechile or roll would Sarif that did he need the light? Meaning the simple understanding a shame that a shame need the light What was the need for lighting a source of light in the Mishkan did they not work by his light for 40 years That's what the women said the 40 years in the desert that the Jewish people worked Right value but a lot says they're called men's Shana all the 40 years in the desert How to law how to allow or that only walked according to his light? That's what it means that there was a light that shun in the 40 years in the desert the Jews Walked according you know they saw by that light. What was the point of lighting another light? So Tosus comes a lot of thought though one of the classic medieval commentaries Tosus said what what what kind of after you're carefully what sort of question is this? Why was it necessary to light a light inside did they not have a light shining for 40 years by which they walked? He says what kind of question is that did we not do we not walk by his light for all of history? What do you mean 40 years the other problem? No, if I say to you. Yes, you see a person is lighting some candles to project light right in the divine in the center Where the divine presence is manifest so the question you'd ask is what are you lighting lights here for? Here's the center of light in the world. This is the place place is light You don't like lights here. There is light here. So you say there always was light here for 40 years This there was light in this place, but that's not the question the question is there's always light in the world Not just 40 years but the deep explanation is the Gimma is not talking about light It's talking about the kind of light that shun during the 40 years And that the Gimma says was a rein visitation of the light of the oragonus. That's why it says for the 40 years that the Jews Walked in the desert which was a pillar of cloud and a pillar of fire that lit up their world at that time They want says you do not see the outside of things you saw inside You saw inside things you saw what was in a barrel? What was in a pocket? What was in a tapia? Jar or a Batu what was in it? You saw the inside because the oragonus Because this light is not shine on the outside of things, it shines on the inside. What this means is, what it means is that there are two modes of revelation in the world. One is the revelation of things the way they reveal themselves, and the other is things as they are. And that's what's meant by Bikvoi Doeva-Artsmui, Bikvoddoeva-Artsmui. At small means, etsa means the thing itself, Kavod literally translates the means honor. But honor and Hebrew, the word Kavod always means the revelation of a thing, the way it's a king for example, when a king wears garments. The garments of the king do two things. One is they hide the king, because he's clothed in garments, you do not see him, but you see that he's a king but virtue of his garments, that he project to me is. The clothing does two things, it hides you, that's one of the central features of clothing, but it also projects who you are, right? The clothes, not only in the simple sense that the way you dress projects something about you, not only that, much more than that, is that all I see of you is your clothing. The all I perceive of you, except for the face and hands, which are specifically unclothed, and the reason is that the face clothes, the face has a vestige still, the hands you have to discuss perhaps some other time, but the face has still a vestige of the original light on it, therefore it does not need to be clothed, there is no shame, it does not need to be clothed, but the rest of the body is clothed, which means when I see you, I do not see your body. All I have of the manifestation of your body moving and functioning in the world is the way your clothes project it. In a very simple sense, I do not see the movement of the lens, I only see all my eyes can see since I cannot see through, I see the garments move, right? That's why it says, description of a shaman says, or te or cassalma, he wears light like a garment, he wears light like a garment, at a simple level it means he wears the world of nature like a garment, meaning that nature hides him, you look at the world of the natural, you do not see the divine, you see natural, you see natural cause and effect, but if you look carefully, you'll see it rippling with the movements of the divine within it, that's what nature is, you only have eyes to see, it will not strike you at first glance, because it is an impervious structure, it is a clothing or a garment, but the muscles that ripple underneath those garments, every movement of those natural, of the natural order is really speaking to you through a veil of the one who is within, why does it choose light? For the example, cause this one is referent, it could have chosen any natural, it could have said he wears nature as a garment, but it says he wears light as a garment, light is always the key in Torah, the code, the coded meaning of light in Torah is always method of revelation, just like place is the stage on which objects are projected, so light is the environment or the medium in which all revelation in the world takes place, and light is always whether it's the deeper light or the more superficial light that's all of it, and therefore when we say Bikvodavasmith, Ashem's revelation in the world is himself and his clothed revelation, he and his glory or his honor, so it means that he is within, but his projection and manifestation, what we call "gilly" on the outside, that is a different kind of a projection, incidentally just to hear the clue, the word at seven Hebrew and the word "kavod" those two dimensions meaning the inner reality and the outer reality, the numerical equivalent of those two words is exactly the same as "yaheor", "yaheor" left there be light, the wonderful clue, "yaheor" left there be light means all the light in the world, all modalities, with the original commandment to have light created, meaning the inner light and its projection on the outside, that is the exact numerical equivalent of these two dimensions, yes, "kavod" and "etsu" meaning the essence of the thing and the way you see the thing, both those together contained within, and of course the application, the immediate application in the world of one's own inner life and perhaps the most important one to pass the focus on, before we look at some more deep application, the one that we need to focus on of course is that the what Torah represents is the light that Torah is a light, Torah is called a ricer, or a right ta, the light, Torah is called light, that's what it's called, one of the names of Torah is light, and Greek wisdom is also a light, but it's a different kind of light, and what Greek wisdom is, and that was the battle of Hanukkah, it was really a spiritual battle, as you well know, the Greeks did not try to kill the Jewish people, of course there was a brutal war that resulted eventually, but what the Greeks wanted to do was simply hellonize the Jewish people, no one to kill them, unlike it pour him, unlike it pour him, what the Greeks wanted to do was to influence the Jewish mind, not destroy the Jewish body, what did they want to do to the Jewish mind, they wanted to make it a secularized philosophical mind, they wanted the Jewish mind to register the light of science in the world, the light that reveals the way things project themselves from the outside in the world, and what we're about as Jews, what Torah is, is the light that reveals the innocence of things, and the Greeks came along to say that that cannot be done, the Greek teaching was, you cannot reveal the innocence of a thing, you can only reveal its empirical scientific projection, right, the Greek philosophers or certain of them taught, that you can't know a thing, or you can know its color, its texture, its manifestation in the world, you can't know the thing, are you with me, or you can pick up, is the emanations of the thing, your eyes can pick up the signs, the physics, what the thing gives off in terms of your ears, your senses, but their intermediaries, they only make contact with that particular mode of revelation of the thing, you cannot know the thing itself, and Torah teachers that you can know the thing itself through Torah, that's what, and they came to destroy that, that's what the battle was, it was a almighty battle, and the rubbers really had issue was the existence of the Jewish people, and of course that's precisely why they stripped the body, the Greeks, they wanted to show that that's the correct, they wanted to show that there's no schism between in and out there, there's only out there, that's why they wanted to show, on the contrary, we show exactly the opposite, amazing thing, the, of course that battle is, that's still the battle, the ideology of Greece became the norm, became what Rome took over and represented, right, the culture, that was the basis of the culture, and today we live in the culture, the 4th exile, which is the Roman exile, which is Western values, that's our problem today, that is our problem, that's what's, that's the enemy of the Jewish people today, as Jews, as a spiritual people, Friskros says an amazing thing, amazing thing, you know, beautiful way of depicting this, demonstrating this, it's very beautiful, uniquely Jewish approach, you know, then in Rome and Hanukkah, the two postbiblical festivals, there were two opposite attacks on the Jewish people, and paradoxically two opposite responses, remarkable thing, at Purim, the Persians had tried to kill the Jewish people, right, decree on one day every man, woman and child in all 127 countries that were controlled by the Persian Empire, all the non-Jews were given authority to rise up and kill every single Jew in a massive Holocaust on one day, there was no spiritual battle at all, it was a Holocaust time to destroy the bodies, the lives of Jews, at Hanukkah, there was no attempt to destroy the life of Jews, Hanukkah was only an attempt to destroy the mind, right, only a spiritual, ideological, philosophical battle, but what was the response of the Jewish people, the remarkable thing, what did the Torah leaders of the generation teach the Jewish people to do, what was the response, so at Purim, when the attack on the Jewish people was physical violence, the response was a spiritual response, the Jewish people didn't touch weapons, it was not attempt to defend themselves physically with any kind of physical battle at all, the Jewish people fasted, they put on sackcloth and ashes, it was paisach, but they sat and fasted for three days, they prayed and did chuva and fasted, that's what they did, entirely a spiritual focus. Physical threat, spiritual response, whatever is Hanukkah, what's attacked is the Jewish mind, and the bigger weapons, what's attacked is philosophy, is the, you know, complete opposite response, then the spiritual leaders of the Jewish people specifically the Hanukkah, the Khashmah Naim, were priests to the Hanukkah, those who were never held weapons by definition, they waited and pulled out some old weapons that were hidden in oil jars and dragged, that they've never ever used, they were a bunch of you shiver population, they never know which end of the weapon was which, they went to give their lives, there was no consciousness of winning the battle, if they fought the whole Greek, there's a small family, a small family of priests of five brothers, but they went to war against the Syrian Greek Empire, and miraculously all was a bloody, it was a bloody war, it lasted 13 years, but eventually miraculously they all became, defeated them and re-dedicated the temple, but what we have to understand here is the paradox, the Jewish people are threatened physically on the one hand at Purim, the response is a completely passive from a physical perspective response, they sit and pray, when they're attacked ideologically I'm sure they prayed as well, but that wasn't, the manifest response was, they went out to fight, what was the Torah thinking behind us? The risk of says an amazing principle says a uniquely Jewish approach, true Torah approach, he says the reason is like this, not what the common mind would think, the man in the street, the street was mentality, they attacked you spiritually, argue back spiritually, they attacked you physically fight for it, another Jewish response, he says the principle that governs this response is the underlying principle of all Torah response, of all Torah consciousness, which is a cold bidet, Shamayin, Khutsmir, Shamayin, everything is in the hands of heaven except your fear of heaven, that's what it means, what it means is that you have no free choice in the world, everything is in the hands of heaven, nothing moves in the world, not a molecule vibration, not a leaf falls, nothing happens in the world, that's due to you, it's all due to, that he's the master of everything that occurs in the world that you have nothing, You cannot impinge on it at all. Except. Your religious spiritual dimension, your ashramines, how you see him, how you relate to him, how you, in the dimension of spirituality, there you are entirely in control. That's the Jewish principle. Like, "Call be their shaman, everything is in the hands of heaven, you have no say or regret, you cannot influence it, except your spiritual, you're in a spiritual life." Huh? That's the teaching. So he says like this, "When the Jews were threatened physically at Perim, when the versions wanted to wipe out the Jews physically, what was the use of fighting? What's the use of picking up weapons? I'll call be their shaman, right? Everything's in the hands of heaven." So picking up weapons is not going to change anything one bit. You're not going to be successful when you pick up weapons if there's a divine decree to wipe your art. The only thing you can do in such a time is try to change the divine decree, you better pray. So when they come to attack you physically, you better deal spiritually. But when they come to attack your yura shaman, when they come to attack your spiritual values, that's the one thing in the world, that's yours. Pick up weapons, go and fight for it. What a beautiful insight. Meaning that atronica, when they threaten Jews spiritually and philosophically, and in the area that is yours, where you have your own response, but don't turn to him, that's yours. Get out the weapons, whether you know how to do it or not, and get out there and find a remarkable thing, tremendous insight. Meaning that this is the area where we function. This is our area. This is who we are. We're not here to be better than they are at their things. We're not here for that. Let's try and check this down a little bit further. The light that shines, that shows the oragonus, that hidden light that shines on the thing itself, what we call etsym, that's the light of Torah. What is the Greek light? What is this light that reveals the externality of things in the world? What is that? In our, that means it, what is its correct application and what is its wrong application? Its wrong application is the secularization of, right, of the spiritual world. That's what the Greek but, but it has a kosher application. It has a kosher application. It is the correct use of the world of the external to serve the world of the internal. The best application is what we call aesthetics, the world of beauty. The way it's put in the Torah is Yafte-Lokin-Le-Yafet. Ashem gives beauty to Greece. Beauty is always the world of aesthetics is always where the inner harmony, the inner reality is reflected in an aesthetic form in the outside. Let's study this for a moment, and it's a, it's a serious area of battle in the spiritual, in the area of consciousness in our generation. What Greece brings to the world, there are three, there are three human groupings. The two, two we don't have time now to go into it fully, but let's just focus on the two that we can, but just in a nutshell, there are three human group groupings. Noah, Noah had three sons, Shem, Kham and Yafis. Shem, Kham and Yafet, here are three sons. Shem is the Semitic peoples, right? They are the origin of the Semitic peoples, Ash. Shem means a name, the nominal people, people who name things. That means people whose consciousness is in the world of concepts, right? In the world of, needs more development, but for now that's what it is. Kham means hot. Let's represent in the hot blooded peoples of the world whose entire existence is in physicality. The existence is in sensuous physicality. That's one grouping of consciousness among humans. And then you have the Yafet. Yafet means aesthetic beauty. Yafet, Yafi means beauty. And therefore they are the intermediate group. There's the intellectual spiritual that we are supposed to represent. There's the hot blooded sensuous physicality. And then this intermediate group which is that consciousness in the world, that is bonding the two together. It involves emotions and it involves the world of aesthetics, where there's a physicality giving form to an inner meaning. Can you see the harmony between the two? The lower end is the end of sensuous physicality. It's not demonstrating any spirituality. There's the spiritual dimension which is completely moved shut, abstract, completely spiritualized. Then there's the world of harmony between the two, which is an incredible beauty. When an inner beauty is reflected in an outer form, that's what Greece represents. The verse is Yafet, Elohimly Yafet. Hashem gave tremendous beauty degrees. They come on and learn from that verse that is permitted to write a safe atara in Greek. You can write a kosher safe atara in Greek. Even though when you translate the safe atara in Greek, you lose in translation. That's why darkness descended on the world for three days when the sages translated the Torah into Greek as they were forced to do by Ptolemy, not the Egyptian Greek ruler. He forced them to translate the Torah into Greek and darkness descended on the world because when you translate it, you lose it's in a. Nevertheless, it's permitted that it's a valid safe atara. Why? Because Greek, second to Hebrew, is the most beautiful language that Gumbah says. Either they have a special dimension of beauty. What's the correct application? Is to use the sense of aesthetics in the world to show an inner beauty? What's the wrong application? Is to use aesthetics to show only the externality and not use it as a vehicle for the internal? You want the modern application? There's a. I don't know if you know, there's a Latin phrase which is used in Western culture which expresses the. What are you called in business when you have a mission statement, right? Expresses the mission statement of art. Ask Russia artists. Now that means in Latin, art for art's sake. Art for art's sake. That means the doctrine of the other highest doctrine, it's the heavier word we in Torah call Torah-Lishmah. Torah for the sake of Torah only. Not in the higher world, we want Torah to be only for the sake of Torah, not to be a servant to anything else. But the perversion of that is to use aesthetics for aesthetics only. Are you with me? The functional aesthetics in the world is to use a beautiful exterior to show a beautiful interior, not to show an exterior a divorce from an internality that should only be external beauty. That is immorality. Are we getting some weird? That's the function of clothing. Is to demonstrate the internal depth and beauty and not to. Yeah, that's what modesty is. That's what sneers really means. Let's try and take this a bit further. What are clothes? What are clothes? Why did Adam not wear clothes? What does it mean? What is this beauty and how does it manifest? You know, the focus for this in Jewish thinking is Joseph. You know, the pouch of Joseph being in jail and being freed in decades, that whole story is always read on Hanukkah. It's always read on Hanukkah. What does Joseph have to do with Hanukkah? Yersif Al-Saliq, who resisted part of his wife when he was only 17, who was the most beautiful man. Joseph is described as the only man in the whole chumish described as having a woman's beauty. Joseph had a woman's beauty and a beauty that not a woman's, he had the kind of beauty the words which describe it are words that in other cases we only find applied to a woman's beauty which is natural beauty. What does that mean? Now the measure says that Joseph was so beautiful. Yersif was so beautiful that when he went out in Egypt, the women used to, the women harmed themselves. The women harmed themselves trying to get to look at him. It says that if they were working, they would climb over. Although it's said that Al-Saliq, the women, the daughters, climbed on walls. They would try to get a look at him. I think the most is they were Egyptian women who went round without fingers because they would cut themselves while they were trying to get a look at it, lose what they were doing. What does that mean? What does this beauty and a sensuous connection? What's it going to do at Jal? First of all, what are clothes? Clothes. Before the sin, human beings were not clothed. The reason is that the inner essence shone out through the skin. That means through whatever the , whatever the vehicle was, whatever the body was, it demonstrated the internal dimension. There was no need to cloth the body because there was nothing to be ashamed of. The body demonstrated externally what was the nashama internally. Why did we wear clothes now? Why did he need to cloth himself after the sin? What was the first thing that he did as soon as he sinned? Nice sin. They became ashamed and they covered themselves. Only minimally, they did not have full suits of clothing. They covered only the immediate nakedness. Shame means shame. Bushayah Hebrew means Bosh. The word Bosh in Hebrew means that there is a breakdown to an inner and outer and the inner is a shame that it reflected on the outer as something that it's not. When human beings looked like angels, when they looked when they were constructed out of light, then there was no problem with the body because the body shone the light. When they sinned in an animal fashion and then their bodies became looked like animals, then there's a tremendous shame. The shaman, that's the shaman, the soul of an angel that is inhabiting the body of an animal of a horse. There's a tremendous shame and the natural response of such a soul is to hide the body. What happened? They hid themselves, they hid, they clothed themselves and then it says that I shame appeared in the garden and sewed them tunics of clothing. They made themselves, remember what happened? They made themselves garments, is nothing insignificant in the Torah and every detail has to study. When it says that they made made themselves garments of leaves, but they sold fig leaves. They took leaves and they made themselves garments, with a fig leaf you can only cover a small amount of the body, right? They covered the immediate nakedness of the body. But then Hashem came and it says he made, he made for them cut not or, right? Which means cutorn it in Hebrews like a suit or a tunic of skin. Or I invageration Hebrew, right? What's going on? They are too, say with me carefully. They are two functions to clothing, I hope it's becoming a bit more clear. They are two functions to clothing. One is that it hides you and hides your nakedness, that are the reveals who you are. Those two functions of clothing can be seen within clothes. The lower parts of the body, the primary function of clothes is to hide the nakedness. The higher parts of the body, the primary function is to reveal dignity. The lower part of the body, you are not covering to show dignity, you are covering to hide nakedness. The higher parts of the body, you are covering in order to project dignity, a hat for example. A hat is a garment of pure dignity, pure honour. A hat is not function, you don't wear a hat because you naked with that hat. And it's significant because that this generation is done away with the formality of hats because it's a generation that's the same being lower and lower. That's also why this generation is done away with formal clothes. Not this generation, you understand? It should not be more sensitive to this than in this country. It depends on your age, but you don't have to be that old to know, that not longer ago. The dignified dress was an absolute measure of the person and there were many establishments that you couldn't enter unless you were suitably dressed. Any self-respecting restaurant would not admit to man unless you wore jacket and tie. And if it was something more than a restaurant, something really important like the opera, you know the ballet or something like that, you had to go in a whole outfit, you had to rent something that was, you know, today, if you go out, you'll see if people go things like that in their pajamas. And part of the dress, not that long ago, was definitely a hat for men and women. Why? Because the highest part of the body, the head, the garment that is applied to the highest part of the body is a garment of projecting dignity. It's not to hide nakedness. But the lower parts of the body, are you with me? So what happened was when they send in their bodies, they began to project the animal, so they tried to cover the animal element. And Hashem came and taught them an incredible lesson. He came and taught them, "Your breakdown now must be your correction. Don't only cover the nakedness. Now you must use clothes to hide the animalistic nature of the body and project the dignity." You understand? And if we sowed them garments, they were not just hiding a nakedness, but dignified garments to project on it. That's what it became. That's the pathway in the world to use the place of breakdown for its own correction. That's a deep, just to hear it a bit more deeply. You know, in a deeper tradition, it says that before they sinned, they wore garments of light. You know that? It says they wore garments of light. What does it mean to wear a garment of light? It means that the garment reveals. That's what it means. It projects. It doesn't lie. What Adam looked like, just to give a vague, whatever, you know, he looked opposite that we of what we looked like. Today, a human being looks like an animal. Today, the body of a human being, if you look at a human, today you could easily make the mistake of thinking that a human is a species of biological creature. We look exactly the same except for very, very faint clues. He must say it's vertical posture and zip up on him. There's a certain glow on the face. Certain glow on the face, especially if people are sensitized or worked on themselves, there's a certain glow on the face. That's called the zip up on him, the glow of the face. But it's very little difference. That glow on the human face today is so faint that it's almost indecidable. All you see is a body, the very faint glow. Adam looked exactly opposite. When you looked at him, all you saw was light. And he can't descend the luminescent emanation of light. And if you looked very carefully, you could make out the faint whisper of a body. Now, it was exactly the opposite of the way we are now. He wore his garment was light or and then it says Hashem came and clothed him in garments of awe with an eye. You know, in Hebrew, I think we discussed this previously without going to detail, when an Aleph in Hebrew becomes an eye, an Aleph in Hebrew becomes an eye, it always represents the transition from the spiritual version of the thing into its fallen or earthly version. Are you familiar with that principle? Aleph in Hebrew. Aleph in Hebrew, the letter Aleph, the first letter of the alphabet in Hebrew, always means spiritual elevation. Right? The Aleph in Hebrew, you know, in English you can't do this, but in Hebrew, letters have meanings as well. Aleph means the letter Aleph, but the word means something in Hebrew. The Aleph in Hebrew means to teach, it means to elevate, to elevate, right? Aleph is the highest rank. Aleph is the highest number in the decimal system, right? Aleph Aleph, etc., Aleph all means to elevate. Incidentally, the English word Aleph, and Aleph vent, right? They come from Aleph, and Aleph, and Aleph, but you have to know that in Hebrew is the right, English is the right from Hebrew, but that's required separate discussion. But the Aleph is always the elevation, right? And of course, that's why the Aleph is the highest letter, it has only a number of one, which is unity, the divine, the divine number, and the Aleph is not yet in the world fully. So the Aleph is always only just beginning its journey into the world. That's why it's silent, if the only people letter that is silent. And Aleph is not silent, people speak Hebrew correctly, the Aleph is a guttural, it's one of the five guttural letters, and Aleph, right? You can hear it. So Aleph is a silent letter because it hasn't yet manifested with a sound in the world, and of course, as I've pointed out before, that's why the Aleph is the two lights. Aleph is the youth, which is the spiritual, the the letter of spiritual source, from a higher world, with a youth in the lower world, right? Showing that the Aleph contains, for door to door, but it's small. The Aleph contains the essence of the thing and the way the thing reflects itself in the world, joined by the Vav in Hebrew, which means the letter of connection. Vav in Hebrew like we said before, connect, Vav means end. So the Aleph has two youths mirror reflecting each other with a Vav joining them, and of course, two youths in a Vav add up to 26, which is the divine name, you have two kevalkets, all in the Aleph. That's what it is. So what happens is the Aleph is the letter of revelation. I in in Hebrew, I in, always means that which is not revealed, but is hidden. For example, the I in Hebrew is an I in. What is the what is the function of the I is to reveal things, right? Is to see things that are previously hidden until you look at them. Mahayani Hebrew. What's the Mahayan? The word I in, al-Ain, means on the spring of water. Mahayani Hebrew, which is based on the word I in, means a spring. A spring is where the underground hidden water is now coming into revelation, right? That's always what I in is. Aleph is always that which is visible. I in is always that which is not naturally visible, but an effort has to be made to to bring it out. That's why people who learn, anybody with a Gomorrah background knows what we call Iun. Iun means right? It's really not the Iun. Iun means the superficial, the Iun means with your eye. So people who don't understand, I think it means when you learn the Iun, which means concentrating, you close your eyes. It doesn't mean it. Iun means right that you, it does mean you close your eyes. It's a thing deeply. Iun means to think into the thing where the thing is not revealed, you have to bring it out. So therefore, they wore garments of light, meaning our Aleph vibrates, and Hashem clothed them in garments of skin Iun vibrates, which means that the light with an Aleph transformed itself or with an Aleph transformed itself into or with an Iun. In Hebrew or with an Aleph means light or with an Iun means blind. Iun vibrates in Hebrew means blind, Iun vibrates again. The word for skin, the word for skin in Hebrew is the same word as blind, because of the hides. Incidentally, the English word hide. Where do you think that comes from? Why do we talk about a thick hide? There's no accident, because the skin is not just a surface covering. It hides the interior. That's what it is. It's a hide. It's called or, or in Hebrew means hide. It means to hide, to be blind, not to be able to see. No Iun anymore. So they were closed originally in or with an Aleph, and they were given them garments of or with an Iun means that the light became now an absence of light, became now a blockage, a blindness. I mean, sorry. You know that in Hebrew, the alphabet is Aleph Bet Gimondale, the first four letters. If those letters in sequence are spelling Aleph Begut, Begut is a garment. It's clothing. Aleph, the spiritual letter, which is the core, this is the Mishama, and the next three letters are going externally or Begut, the garment that surrounds the inner core. That's exactly what it means. The alphabet begins by the spiritual world being formed, and immediately that's at smore, a shaman's self, no sound, spiritual, 26, and the next three letters are the garment that clouds it so it can be seen in the world. That's called Begut. So the alphabet goes Aleph, Begut. And of course the word Begut in Hebrew has two meanings, obviously. Begut in Hebrew means a garment and it means treachery. What's the connection between Begut Daa, Begut, treachery, a trite in Hebrew? Is that taught you at school in Israel? Because Begut is meaning treachery, the problem is the garment. A traitor, someone who is one thing on the inside, but he wears the uniform, the garments of the opposite team, army, enemy, etc., that's what Biggie Bae is. The other word for clothing in Hebrew is levush, and the Medakticim say it spells love-bush. Love-bush, which means the garment spells not to be ashamed. Love-bush, it's hiding the shame. Those two functions are actually that an after garment in Hebrew is called a meal. A coat in Hebrew, a cloak. An after garment is called a meal. The word meal in Hebrew is the root of mi'la. You know what mi'la means? More el in Hebrew mi'la means, mi'la means when you go to the inner sanctum of spirituality and you take it to the outer world of the prophet, stealing from the sanctified domain. We don't use the word stealing for that. If you go to the temple, for example, and take something out, the technical word is mi'la, mi'la. See what's happening? An after garment is again the function, clothing again, you see, being the function of the confusion of the sanctified inner dimension, being revealed improperly on the outside. That is the world's now cost into a battle between inner essence that needs to be clothed appropriately on the outside in order for the inner essence to shine. We can no longer reveal the inner essence because then it appears as nakedness. After the world was crashed into its paradoxical balance or imbalance now, is the only way to reveal an internal beauty. The only way to reveal an internal beauty now is not to show it naked. That's exactly the opposite. Today that was originally the mode and it will be again. But the mode that has to be used in the world now is that that beauty has to be projected as a modesty. That's called snews. Snewt means that special woman's mitzvah. And snews, snewt means that there is a hiding of the nakedness in such a way that a spiritual projection is achieved. Joseph. What does he represent? Anyone who knows anything about any cabalistic ideas knows that Joseph represents what's called his sword. It's always the point of connection of bunty men and women. That's what Joseph represents. And that's why he's the one who perfects that area. He's only 17 years old, part of his wife. He's trying to entice him into this area and he's able to resist that. He teaches that for all time. He says because he resisted her as effectively as he did, the result was that when his brothers came down to Egypt and the Jewish people grew and formed as a nation for 210 years they lived in Egyptian slavery. And there was not one incident of immorality among the Jewish people. God doon me a river. They were circumscribed and fenced off from any immorality because of the work that Joseph put in. As a youngster of 17, he resisted with superhuman strength. The Gamers says that he dug his nails into the ground. He literally had a dig his nails into a tremendous ordeal. A lot of details discussed there. What happened? And in order to what she did and how she tried to seduce him in a lot of detail, because of the effort that he put in, he put enough energy into the descendants. Therefore 210 years in Egypt, they were able to withstand it. Now you have to know what that means. There was a nation of millions of people living in Egypt, which was the center of depravity. As slaves, having not yet been given the Torah, you have to understand what this means. You are talking about people of pure morality. Again, a slave nation, not yet gelled into being a nation by the Torah and its morality, not yet. Only a natural sense of morality received from the forefathers specifically brought into focus by Joseph. Living in a land that I can't say this in English, but that the Torah calls ervataharets. That's what it's called Egypt. In polite English, it means the nakedness of the world. That's what Egypt was called. Egypt was a completely depraved society, completely moral society, which means that you can picture a Jewish woman who is living as a slave in torture, in Egypt. What she could have gained by just a drop of even a suggestion of immorality in terms of some Egyptian. And the gmus is that there was not one incident in 210 years. And we know that because the only one that was has been publicized. There was a woman called Schlomi Spaz Dibri. Schlomi Spaz Dibri was one Jewish woman who behaved improperly and was almost imperceptible to her behavior. The impropriety of her behavior was only, you know what bad Dibri means to speak too much. Schlomi Spaz Dibri. You know that word? You know it's a very telling name. In Hebrew, in Hebrew, Schlomi Spaz Dibri means Schlomi the daughter of. But those words are telling. Schlomi means to greet. And Dibri means to speak. She was a bit too forthcoming with her speech and connections. And because of that, an Egyptian artist her. And because of that, he managed one night to impersonate her husband in the dark and she didn't know. And because of that, that instant of decoction became pregnant, the child was born became very problematic. But it was the only incident in 210 years of slavery of a Jewish woman committing any immorality within Egyptian. And even that was virtually and virtually entirely an accident because that's the only incident. And that's not what the Jewish people were. 210 years. What is the shame to say? But today, 210 seconds go by. Where there isn't, unfortunately, a selling of Jewish morality. But that's not the way it was. And Joseph Yersevat said he was the one who injected that energy into the Jewish people that lasted for centuries, not only for the centuries of existence in Egypt. But the Jewish people maintained that thing until very recently. It's only very recently that the walls of Jewish sensitivity and modesty and morality have fallen. It's only in the whole post enlightenment era that those dignity and morality and modesty have collapsed. But that's what it was. And that's why our definition of beauty, right? The Greek definition of beauty is externality. Our definition of beauty is using an externality to project a beauty on the outside that hides a potent inner beauty on the inside. That's why whenever you find beauty mentioned in the Torah, Yofi, right? Yofi which means beauty, you find it's always associated with the concept of a modesty and a hiddenness and a morality. For example, Yosef in Hebrew, Joseph, was described as having that kind of beauty, the numerical equivalent of the name Yosef is the same as Cion. Cion, Zion, which means the inner sanctum, the specific point on the basal miktosh right in the inner sanctum, Cion and Yosef, it's that intimate inner zone of privacy and of meeting between us and our Shem, right? Which is where the intimacy takes place and it's that modesty and privacy. And therefore in Jewish terms, why you hear this? Why is Joseph the one who's described as such an incredibly potent beauty? Because he's the one who teaches how to use beauty for a holding back and a morality. You have to understand, our concept of beauty, sensuous beauty is that it lives in the, correctly lives in the zone of holding itself in and within itself so that it doesn't become a modesty. That's our concept of beauty. There's many examples of this, I mean, in Tanakh, if you know if you know Tanakh, you'll know in Khumash, Joseph is the man who's described as having a woman's beauty. In that, there's one other man who is described as incredibly beautiful, Absalom. Incredible beautiful hair. He was a Nazir. And Nazir is a person who keeps him away from certain sensuous pleasures. He keeps himself in a certain type of asceticism. Again, it's the same in the Talmud you have a woman called Imah Shalom. Imah Shalom was the wife of one of the Tanakhs. She had unbelievably beautiful children. Exquisitely beautiful children. They asked her why she married the children of such an external beauty. She said because she kept herself extremely far from anything, faint hint of revelation or immodesty exposure. In an extreme fashion, they were described as how she conducted herself. Our concept of beauty, the world's concept of beauty, is to use the sensuous and project that intermingled with the beauty. And our concept of beauty now in this state of the world is that the only way to do it is to use a modest projection on the outside, which is that's the correct application of an ascetic sense in order to hide a privacy which is, that is the genuine beauty. Where does the Ghamana teach this? Maybe we'll finish with this. The classic teaching, the Ghamana says that there'd be Sherba and Hananya. There'd be Sherba and Hananya was the great sage of his day. And he, one of the great sages, he was extremely ugly to the point of being uniquely ugly, even perhaps mischief. It was, it was, it was bodily, not particularly ugly. The Ghamana says that the praise, that the mission of praise is in Australia a lot of the happiest, the mother of a born him. And it says that when he was a tiny baby, she used to wield his, his baby carriage, she used to wield it into the base marriage, so that his ears should be formed by the sound of Torah. And that means even, even, even much to young to understand, Torah should become the, the energy of formation of this chart. So the most says, it's many, many details about him, the most says once he met the daughter of Caesar. The Romans at that time, this is the post-Greek era, the Romans occupied Israel at the time, he met the daughter of Caesar or the emperor, the most says Caesar perhaps it was the emperor of that domain at the time, and she said to him, he was so ugly that it was really, it was not anything that, you know, it was not even a, apparently not even any politeness that needed to be maintained. So she said to him, how is it echochman Mufu'eret, the clea, Mufu'eret, because it, how could there be such incredible wisdom in such an ugly vessel? She knew of his great wisdom, was this incredible wisdom, and when she met him, she said to him, how could there be such incredible wisdom in such an ugly vessel? That was her question. Now before, before we understand his answer, you have to understand the question. First of all, you noticed this question being asked by a woman, and by a broken woman. And the meaning is that runs ideology, both on Greece, again, is the world of aesthetics. So she couldn't understand how a beautiful interior could be held in an ugly exterior, and of course there is a woman, a woman's greatness, is the aesthetic sense. The Gamos says beauty is in woman. Beauty, the Gamos says, a woman represents beauty, and see on the Gamos says, took nine tenths of the beauty in the world. Obviously, after what we've discussed, it should be obvious. It says, a Sarekha bin Shaliyoffi Yadu Lolaan, ten measures of beauty came down to the world, but see on Anzai Jerusalem took nine. Now Jerusalem took nine. Ten measures of beauty, Yofi, which means spiritual beauty, Jerusalem took nine of them. You know, whenever the Gamos says nine out of ten, it means the rest is only a charitable handout. My set, the ten, the rest of the world only gets my set from Yusulang. Any other beauty in the world is only the left arbitrality that Yusulang spills out, that's all. So she said to him, how could they be such incredible debt in such an ugly vessel? So he said to her, listen to this answer. He said to her, what does your father keep his winding? So she said, like anybody keeps them in clay amphorah, you know, the other way. The other way, vessels, yeah. I don't know what I do with that, but that's what I'm doing. He said, he keeps his wine in the urban way vessels. So he said to her, but surely that's not fitting for a king. Surely he should have his wine in gold and silver vessels. So she thought it was a good idea. She went back to the palace and she ordered them to put her father's wine in the cellar into gold and silver vessels. Now when you put alcohol into a metal vessel, it leaches out the metal and it goes off, right? It becomes vinegar, it goes sour, it spells the wine. When he served the wine at the table, the wine was all. So he said, what happened? So she said, the Jew told me to do this. So he had a reshirling hunting and brought in and he said to him, what's going on? So he said, your daughter asked me a question and I simply answered her according to what she asked. She asked me how such great content could be held in such an ugly vessel. I tried to show her that when the vessel achieves an importance, it spoils what's inside. I tried to show her that when the garment, when the clothing tries to be its own, tries to do something more than simply contain, then it spoils what's inside. The function of a container must be just to be empty. The function of a container is only emptiness. As soon as it tries to contribute, it spoils what's inside. But you have a broken body, a broken body that isn't trying to fight you and when the body is trying to make its own statement, then it's depressing the wisdom inside. If you want to say she was not satisfied with her answer, because she posed the next question, talking but not talking about foods, she said to him, what about your friends who are exceedingly beautiful and wise? Because they were tanoying what excursed beauty, excursed beauty, there. One example, the Eichanan Mighama says, was extremely beautiful generations later, much lesser generation, that he once visited one of his friends that I'm married with ill and poverty is stricken in a dark house where she would be able to roll his sleeve up and lift the house. His beauty was so literally incandescent that he lit the house by rolling up his sleeve. I'm talking about incredible beauty. So she said, how come your friends are beautiful and wise? So he said, you have a son, you have a gimme it's fate, had they been ugly they would have been wiser. Meaning that they managed to achieve their wisdom despite the disadvantage of good looks, that's what he said. But you have to understand, in other words, let's try and summarize, the original status of the world is or was a world in which the ore are going to shine. When that light shines and there's no distinction inside and outside, in fact the inside is visible. That's the original light of Torah. There is no inside outside distinction. Clouds are not relevant, you call it way close and you cannot have shame. It's not relevant in the world, there is no such thing. After the human enters the state in which the shava, the inner being, is in conflict with the outer being, then the outer being is depriving the inner being of its, and that is therefore, entering that schism between the two and this solution is that the body needs to be disciplined, it needs to be, it needs to be covered. So it does not present its animalistic face and yet it needs to be covered but with dignity so that in fact does not just get put away but it projects itself, yet project itself with dignity. That's the delicate balance of the area of modesty which is the correct projection of an inner beauty on the outside. Aesthetics now need to serve the spiritual purpose. That's why Greece can be brought into Torah. That's why the world of Torah can utilize the world of aesthetics and beauty. As long as the world of aesthetics externally is nothing other than a vehicle for the spiritual content, as long as the Greek language is being used to write a safer Torah. So then all the external beauty, when it's a loyal vehicle and not trying to make its own statement, that can be used as a clinic as the time that teaches us. We always read yourself on clinic there. What's the hint? What's the clue? Because Joseph is the one who teaches this thing. The manoeira is a symbol that what the light that was being lit there is the manoeira. The question is not why do you need light? We have always light. The question is why do you need to light a light of the manoeira now? When for 40 years we've been using the original light anyway. This is only another version of the same light. Correct? That's what it is. Just gives an answer. We're going to now go to the answer. The point is that the light of the manoeira is the light of the hidden beauty. It is the light that shines. It's a small reflection. A little boy said to me. A little boy. Six years old. He came on from Canada over there. He said to me, "But why does my rabbi told me that if you look at things in the street that are not good for you to see, and then you come home and you look very carefully at the Hanukkah lights, then it purifies and cleanses what you saw in the street." Beautiful. Beautiful. Exactly. Exactly. That's what it is. Lighting the Hanukkah manoeira, what you're doing is you're feeling a small light in the world that is the light of the original light which is the hidden light and you're able to bring it into Gilo into revelation. If it's done correctly, and that's why we shine it out. We put it in the window to the summoniser. We project that out into the world. We project it inwards to ourselves. The people in the house have to be there to see it, and it shines out into the people passing by in the street. That is our version of what this light is. It's the light of the manoeira that takes us back to the light of the manoeira that was in the Mishkan, which is a light that wasn't necessary in terms of, yeah, it was a light, a rekindling of the light of the oragonus which was the original filling of the world with a light that made no distinction between an inside and an outside. It was the light that illuminated the internality of things and not the externality. Today we do it in Mishkas with Hanukkah manoeira. It's the one time that we do that. We do it in the very depth of winter when the nights are darkest and longest. That's where we shine the small light in that in almost hopeless depth of winter is we shine out those those lights. We rekindle with those lights. We are rekindling the 36 units, if you like, of the original oragonus. It's that's why the Rambam says that's a Mitzvah Haviva Admaite. It's a very precious Mitzvah. Imagine the Rambam saying that. You're commenting on Mitzvah. The only time he says that and he applies that comment of a very beautiful, very precious Mitzvah to that Mitzvah which is a rabbilic Mitzvah. The end of the day Hanukkah is a rabbilic ordinance. It's not a Torah law. It's a rabbilic law. It's how being able to kindle, of our own as it were, the light that it is. To the rest of the year, what do we do? We don't Torah. The rest of the year, a Torah is that light that shines up permanently into the world. Torah is the rice of the light of the original, original light. Today if you want to illuminate the internality of things, not just its external superficiality. To illuminate the external superficial, you study Greek wisdom, philosophy, science, empirical wisdom, you study that, nothing wrong with that. It needs to be brought into the tense of Torah so that the manifestations of things are clear, but you know, It needs to be done, see its beauty, but it has to be done projecting and connecting with and being nothing other than the vehicle for the light of the dust that shines in it. That's why the Gamerah says, "And when the child is unborn and he's taught the whole Torah in the womb and he's shown all of the light of the what's called aura gonus." So the Gamerah says, "And there is a narrow dollocon royale." There's a light lit above he said, "You brought Suyfe with Suyfe or Eulam at Suyfe." With that light he sees from one end of the world to the other, and light kindle the body's head. And with that light it's incidentally the reason when someone does learn it. We light them on the floor and we light the candle at the head. But the child is in the womb, he's learning Torah and a light lit above he said, "By that light he sees from one end of the world to the other." It's a beautiful clue. If you wish to see things you don't put a light on your head. Holding a candle on top of your head, that's not the way to do it. If you want to see an object you put the candle next to the thing. That's the clue. Are you with me? No? If the child is being born at that moment, Ashain wants to show it in the whole world, there should be that a light is shown on the world, doesn't say that. In their dollocon royale, the light shines on his head, and he sees the whole world. What it means is the inner light is kindle, and by that he sees everything from within himself. Therefore, of course, Halik is the time of lighting the lights inside the house, shining outward, only a symbol for igniting the light of the Jewish Nishama, which is Torah, which should burn from the winter and throughout the year.