Transcription
So today, specially, we will dedicate the course to complete healing and a good operation for the Bats Salomé. Amen. May it be He who holds the scalpel and operates in place of the doctor. As Baba Sali once said, he had surgery and when Baba Sali thanked the doctor, the doctor said, "It wasn't me who operated; I felt it was the good Lord who was performing the operation."
So, we have read, we will read, I don't remember anymore because we have already read, because I was in Israel, I am a bit mixed up. Ah yes, we read. So, you know this event in the Torah where we explained last time, we explained that the Torah is not a book of history, it is a book of teaching, and so when there is a major teaching to give, the Torah takes advantage of a historical circumstance to convey the teaching.
So here, there is this incredible passage where the Bnei Israel must enter the land of Israel and they are afraid and they ask to send explorers. And there is a discussion with Moshe Rabbeinu. Moshe Rabbeinu asks Hashem and finally they send the explorers. So everyone knows the story, they see things that frighten them. They return, they tell the Bnei Israel. The Bnei Israel are afraid. Because they are afraid, they cry. Hashem says what? I don't understand. They are crying. Why are they crying? Unfortunately, He decrees that they will all die in the desert, and they die in the desert now, and 40 years later, it is at that moment that they enter the land of Israel.
Now there is an incredible Rashi when it is written "Shlachim, send for yourself explorers." Yes. It says there, "L'ator et terenan," who will explore the land of Canaan. And at the end of the parasha, there is also this notion, the parasha of "Tetzaveh." Okay? And in the parasha, it is written, "Velo, do not turn away after your eyes and after your hearts and after your eyes." And this language, "L'atoru," Rashi says, "L'ator k'mit k'mo," the exploration of the land. That's why all tour operators have the word "tour" in them, because it's about exploration. But it's interesting that the beginning of the parasha and the end of the parasha correspond.
Now, what is written there? "Velo, do not turn away after your eyes, after your hearts, after your eyes." Rashi says, "In truth, the heart and the eyes are the explorers of the body, but they are the ones who present the sins to God. The eye sees, the heart covets, the body also sins, and the body commits the faults." So what does that mean? It means that the eyes see, obviously, then the heart covets, and that's what gives the impulse to the body to act. Okay?
The problem is that Rashi gives an order, he says it's the eye, then the heart, then the body. In the verse, it is written "Velo," it is written first the heart and then the eyes. So it's a problem. Is it that the person... because the heart here is not emotions. The heart, we have explained a million times, is the center of man. It is the decision-making center, the decision-making HQ of the person. Where the real "I" is, okay? From there comes the will, from there comes the orientation, the choices, the existential connotation, all of that comes from there.
So, the problem is that [throat clearing] the eyes, in the end, what are they? Cameras that bring information to the brain. The brain is enclosed inside the skull, it sees nothing. So, in fact, the eye brings information, and at that moment, the person will judge what to do. Now the question is, does the person react based on what they see, or do they see what they want to see, since the will comes from the heart? So, will the eyes have an effect on the eye that will make the eye now... Yes. Like, if you see someone you love, for example, you don't see their flaws. Yes. Someone you trust. Me, the rabbi's son, you can't imagine he's a swindler. So when he comes to sign the paper, you say, "Well, no need for a paper, we're between trusted people." Well, she committed a mental scam because you let yourself be fooled by [cough][throat clearing] the eyes, because the beard grows by itself, it's like weeds. So that means nothing. That's why the Sages said, in all cases, you must have a contract, you must have a contract, religious or not religious, by a rabbi or not, you must do it. Everyone knows there are two categories of contracts, A and B, and when you haven't done contract A, you know you're going to do contract B.
So, [throat clearing][groan] here there is this notion that in all the choices we will make, in fact, all our choices will be influenced by the decision we will make, and the decision is nourished by all the elements we have managed to gather, because we will say, we will use the elements to make the decision, and on the other hand, we make the decision with full knowledge of the facts. Okay? Now, the cause is sometimes external, and sometimes the cause is internal. Okay? Like, you'll say, "Do you feel the deal?" "Yes, but it's still a lot of money, sir, we'll sign." Do you feel it or not? Or does he feel it internally? Okay. The other one says the opposite, he is convinced. "Listen, I know we have to do it. I know we have to do it. No hesitation. We're going to do it. We'll figure it out later." Okay?
So, in this logic, there is an extraordinary Rashi here. Now, I took the liberty of taking it a bit out of its traditional reading, because always in a spirit of self-improvement and self-work and all that, but I'm still reading it to you from the classic understanding so that you know the difference between what I'm going to tell you and what is and what is taught a priori. So it is written "Shlomo." When Moses asked Hashem if he should send the explorers, what did Hashem say? "Yes, send for yourself." Already this "for yourself" is useless. Okay, because He could have just said "send." And what does it mean? "According to your opinion, according to your will." I am not ordering you. If you want, send. So it's a bit of a strange dialogue.
The Bnei Israel insist with Moshe Rabbeinu. Moshe Rabbeinu asks Hashem. Hashem tells him, "Do not send, but if you want to send, send." Well, so do I send or not? It's strange. It says, "The Bnei Israel," because they came, the Bnei Israel, they said, "Let us send men before us, scouts, as it is written later in Bamidbar, you all approached me." It means they all came mixed up, the Bnei Israel in panic, okay, and they said, "We must send scouts, we must send." And so when you came to me, Moshe Rabbeinu, so what did I do? I asked Hashem, or Moshe Rabbeinu, and Moshe Rabbeinu at that moment consulted with Hashem, the Shekhinah, and Hashem said, "Marti la cheitova." I told them that the land is good. "Chei Ne'eman," because it is written, "And I will bring you up from the poverty of Egypt to a land of milk and honey." Okay. Hashem swore on their lives, "Chei," that I will give them an opportunity to be mistaken, "Bedivrei ha'meraglim," in the words of the explorers, "L'maan shelo yirshu et ha'aretz," so that they will not inherit the land.
Okay, very important to understand that we are before the story, okay? It's that the Bnei Israel just asked to send the explorers. Moses has not yet agreed to send explorers. After, he hasn't appointed the explorers yet. The explorers haven't left for 40 days. They haven't returned yet. They haven't told the bad news about the land yet. The Bnei Israel haven't reacted yet, haven't cried. Okay? And Hashem hasn't gotten angry yet, okay? And He hasn't condemned them to die in the desert. Nothing has happened yet. Okay? Already Hashem says to Moshe Rabbeinu, "On their lives, I will give them an opportunity to be mistaken." It's what is called a trap, yes, "Bedivrei ha'meraglim," in the words of the explorers, which have not yet been spoken. You follow me? Because they haven't even left yet. "L'maan shelo yirshu et ha'aretz," so that they will not inherit it. But I don't understand, we are at the beginning of the story, why are you telling me the end of the story? It's strange.
So, what does that mean? It means that the Bnei Israel did not have free will not to be mistaken, that they were condemned to be mistaken. Yes. Or it means that sometimes the future is inscribed in the present. Now you don't see it, but I see it. Like you are a specialist in [cough][throat clearing] auditing, I don't know what. You look at the accounts, you say, "We have to close." The guy says, "Are you crazy? I've put 20 years of my life, 5 billion." He says, "We have to close." He sees, he sees the seeds of the future. The other one sees the present. He says, "No, that's not possible. I believe in it, I need it, it's my baby, whatever you want." Yes. So that's the classic reading of Rashi. Okay?
Now, I will allow myself something that is not written in Rashi, but I have it anyway, that is written in Rashi, but it's a personal reading that I have verified with great rabbis who told me they had never heard of it in their lives, but that it was true. Well, after all, it's worth what it's worth, as they say at L'Oréal. Okay. When it is written "L'ha," okay, then it recalls another "Lamed" that is written in "L'ha," when Hashem said to Avraham, "L'ha." Okay? Well, it's hard to translate there. Should we translate "L'ha" as "go for you"? Yes, as I say, "I give to you," so "go for you." Or the "Lamed" as in Jerusalem. So, does the "Lamed" mean "for" or does the "Lamed" mean "to"? So if I say "L'ha," it can mean "go for you" or "go to you." Okay?
Now, Rashi there, on the spot, in "L'ha," translates what it means. He says, "Anaatea o l'toatea," for your interest and for your good. He says, "Here you won't be able to have children, there you will be able to have children." Well, but in any case, we have already explained several times that "tova" does not mean good. That's a mistake. "Tova" means complete. "Mazal tov" is that the mazal is complete. "Ish tov" is a complete man, meaning his good and his bad are in positive balance. "Yom tov" is a complete day. "L'tova" is when the person is complete. So "tova" always means complete. So "tova" actually means "to complete you." Okay? How do we say "Kol ma d'oseh Rachamana l'tova"? Everything God does is for the good. But there are... there's a baby with leukemia, another one has this, another one died of thirst, another one only does good, only has misfortunes. He only does bad, he is in good health. You say the world is badly made. That's called "tova." But again, why? Because "tova," you translate what I appreciate, what pleases me, what I understand as positive. Whereas in reality, "tova" means complete. Now, sometimes to complete, you need positive, sometimes you need negative. Yes.
Because you, well, you associated with this guy. Well, you said he has a bad reputation. You said, "Wait, that's not possible, he's a friend." Well, and then there was a problem. The guy got angry, he left, and that's when you realized that in reality, for six months, he had been falsifying the accounts. So you said, "Damn, he was the one bringing the money, and I'm losing him." So, in a way, it's a loss. But then when you realized he was a swindler, the fact that he left was a "tova." So that's "tova." "Tova" is that it leads to something good, even if it goes through stages that are negative. Like a guy who married an extraordinary girl. But in reality, he is used to the bad. He was married, indeed, to a former Miss Israel, but she was temperamental, half-crazy, jealous, paranoid. She drove him crazy, ate up half his fortune, and then he divorced her. And then he met the other one. Now he told me the truth, the other one was very, very ordinary. He would never have looked at her. But now that he left the crazy one, he suddenly saw the true values, and he married her. So, it means that if he hadn't left the crazy one, he would never have married this girl. So it's complicated to know if the good leads to good, or if the bad leads to good.
Like your son, he was in a very good school, but his teacher was crazy, and he was making your son pay for the fact that she was your ex-wife, and the kid was wetting the bed, biting his nails up to his elbows. Finally, at the class council, he stuffed the principal's head, and the kid got kicked out. Then, you put him in the worst school because it was the only one left. But "Mina Shamayim," your son's teacher in the whole school is super good, very pedagogical. So the school is bad, but the teacher is good. There, it was the extraordinary school, but the teacher is crazy. Now, you... And this teacher saved your son, he regained his confidence, he is happy, he loves the Torah, he loves his studies, and voilà, he is a religious doctor. Well, it means that in the end, what you thought was a bad thing, getting kicked out of school, was a good thing. [groan] The problem is that you have to have the patience to let God work. But we are in a hurry. We want the result on the spot, we want the cash, we want the answer, we want the solution. But God has another timing. That's why, when we say we have to live with our time, it means we have to live with God's time. Whereas we think we have to live with society's time. Society is crazy. You want to follow society? Yes. It's that our time is an absolute time that has been since the morning of the Torah. Yes. The values are there, they will never change. The smart guy clings to things that are immutable, that are 100% solid, kosher, and based in holiness. And the other one, what does he do? He tries to function with time. So if today you have to be gay to get into the Paris City Hall, *tac*, what does he do? He changes his detergent. Okay. So we tell him, "No, you know, it's the trend, you have to do that." I remember there was a famous clothing brand at the time that had all their ads featuring couples. So he asked me, "Do you think I should put same-sex couples?" So I told him, "No." He said, "But you know, it's very trendy, it will increase turnover." I said, "Okay, but it will be the money of impurity." He didn't do it. Some people listen to rabbis. Well, his turnover exploded. He sold, I can't tell you how many, I don't know how many tens of stores. But "Baruch Hashem," what does that mean? It means that me, why now? Why did I say that? Who am I? Baba Sali isn't even sweet. Okay. But the Gemara says that "Znut" (debauchery) brings poverty, so you see that holiness brings wealth. That's why the Sages are very, very careful. Girls and boys not at the same table, not in the same room, not the same thing. You know why? Because they are crazy? Because they are obsessed? No, it's because they know that the source of blessing is holiness, so you have to pay attention to holiness. You are not obliged. You can say, "No, let's go crazy, let's organize crazy parties with Rabbi David Guetta." But bizarrely, it's a blessing that doesn't last, superficial atmosphere, fun, and in the end, there's nothing left. Why? Because the essential is missing.
So here it's the same. "Ratzon" and "Tova" mean that you must be able to look for in the situation that presents itself how the situation completes you. That's what we said at the time for those who are repeating the year: "Ma'asim" are not good deeds, they are "Ma'asim M'shalmim." They are acts that complete you. It means that if you are a believer, you know that every situation that Hashem sends you, an element is missing from it. Who is it? It's you. That's why in French, we say you have to be the man of the situation.
When I come to give a lesson, you are waiting for me. Yes. Now, I have given this lesson several times, but today I will give a special lesson for them since they have made the effort to dedicate time. So, I will fill my role as a rabbi, a teacher. You come, you can listen to the lesson, you can laugh, you can think about something else. You can get involved. Now, God has already programmed this situation since the creation of the world. Yes. But He has not programmed what you will do with it. Will you listen? Will you be interested? Will you laugh? Will you question yourself? Will you radically change your life? Will you save your marriage? I don't know what happens with the lessons. Often, hundreds of people come to tell me, "Ah, but Rabbi, thank you. Thanks to you, I repented, I did this." It's not thanks to me, I gave the same lesson. For some, it led to marriage, for others, you went to college. For me, I gave the same lesson. So it's not me who did that. It's you who used the lesson for... it's that I give you a lever, you do what you want with it. Yes, I explain to you what needs to be done to save your marriage, and you will say, "Thanks to that, I was able to accuse my wife of all the mistakes." Good, you understood it the wrong way. But it's okay, because we need fools, otherwise who will I work for? Okay.
But this logic, so this is "L'ratzon." Okay? "L'ratzon" actually means "for you." Okay? But the purpose of "for you" is what? It's that, again, if we are believers, every reality has the power to reveal a facet of me, because it is said, if you have read the blue book, "Life, you will save time," otherwise it's okay, continue to take Exomil. But the reality, in truth, is a series of situations, we call them opportunities. Depressed people call them trials. Yes, in which you will act to become... So, it means that you think you are creating a situation, but in reality, you are revealing a facet of your person through the resonance of the action you took by assuming the situation. Is that clear? Yes. No. Okay. So when you go into... when you accept the situation because you have faith and you assume the situation, then in reality, you go for yourself. Okay? But by going for yourself, you go towards yourself. That's it. Because every situation makes you become the person you are supposed to be, that you are supposed to become. Like every child makes you develop facets of your personality. Like you learned patience with this one, and you learned pedagogy with this one, and you learned self-questioning with this one. So you see that every situation, in reality, forces you to assume, therefore to grow for the situation, but at the core, the project of the situation is the resonance within you. Okay?
So, I won't lie to you, three-quarters of people don't complete the journey. They act, they are producers, they are generators, they are directors, they are manipulators. So they act in relation to reality, but they haven't taken the step back, in French, to be far enough from themselves to be close to themselves, to say, "Well, what did I gain from this?" "Yes, how did I grow?" "How did I evolve?" Yes, because there was an argument in the couple, and then there was a discussion. Okay, but what did we gain? Did we just make a compromise to avoid stress, or did we gain a level of maturity where we now understand what kind of trap "Yar" [laughter] develops by using our personal neuroses?
Okay, the diamond cutter. At the beginning, there is a rough stone. Yes. And the cutter cuts the stone. Now, the facet that the cutter will reveal was in the diamond. But it was hidden, it was potential. The moment he does that, it appears. So it's the same. We know that facets in Hebrew are "panim" because "face" is the face. But why is it plural? Because there are multiple facets. Now, "panim" is the external face, a priori, but it's the same letters as "pnim." And "pnim" is the inside, the inner self. Yes. So what does that mean? It means that in reality, the project of man is the inner self, but the field of development of the inner self is the external. So everything we experience physically, materially, [groan] concretely, in reality, is to build the interiority. [groan]
So, it's very important to understand this because, again, three-quarters of people live the opposite. Like, I develop my inner self to be a magnificent applicant. Yes. No, in reality, the application is the first step to reach the second, which is the most important: to build your inner being. What is the inner being called? The "lev." That's the heart. Yes. And it's the center of the person, "Merkaz ha'adam." And what is there? There is "da'at." Is that good? Now, "da'at," we have already explained a million times, the lesson is recorded, it's okay. So, "da'at" is knowledge. "Da'at" is also consciousness, meaning the electrical arc established between you and reality, and also will, "ratzon," that's "da'at." Okay?
Now, how can it be all three at the same time? Because, in summary, you must live your knowledge, with full consciousness, and according to your will. If any of the three elements are missing, it means you are not living your life. Because if you have knowledge and you don't have consciousness and will, you are a library. If you have knowledge and consciousness, so you are in relation to your reality, but you don't have will, well, you are a slacker. If you have will and knowledge, but you don't have consciousness, you are off the mark. So, every time one of the three elements is missing, it doesn't work. But the worst is that you must have all three elements at the same time, because if knowledge is missing, but you have consciousness and will, it's a serious illness called "If only I had known." If consciousness is missing, well, it's a serious illness, "Ah, I was really immature. I didn't know, I didn't realize." Yes. And if there is no will, well, listen, I'm not motivated, I don't know what it's for, and what will it change if we do therapy? If we work on the couple, and if I do it, and if I get collaborators, when you are not motivated, so "motivated" has a "mot" (meaning). Yes. So you need all three at the same time.
So, the simultaneity of lived knowledge, consciousness, and will, is called maturity in French, and "da'at" in Hebrew. Okay? Just this, what I just told you in two minutes, is a normal Shabbat lesson. Yes, to write a book with that. But you can always have the leisure to imagine that you have understood. So, [laughter] no, it's not a criticism. But understanding in the Torah is not just intellectually making the connections to create the conceptual image of the principle. No, that's nothing. That's studying, you have a brain that understood. It's that you will live according to that. And then you have understood. That's why people study for years, and one day they say, "I understood." So before, you hadn't understood? Ah, I understood. Ah, I understood. Ah, I understood. The guy calls me, "I understood what you've been saying for years." I say, "How did you understand?" I say, "I'm getting divorced." Ah, [laughter] I would have preferred you understood before. Yes, because understanding is like taking. There is a "m" and taking is seizing. And seizing is doing. So as long as you don't become one with what you think, it's not called thinking what you think. So when you don't think what you think, you can't know it more. You say, "But I know a little bit." Knowing is that, again, in real time, you live what you think. Now, I give you elements, and there is practically no chance that at the end of my sentence, you are living what I am saying, unless you had already learned that phrase. Do you understand the idea or not? It's an invitation. Maybe I am slow, it took me 10 years. So I think it will take you a few years. But if you really think you have solved the problem because you understood French. Yes, it's like philosophy and French. You speak French, so you understand a French text? Yes. Why don't you understand the philosophy text? You say, "I don't know, it's French." There, did you understand? This is interiority, this is exteriority. It's logical. And it's the same, you see the exterior of someone, you see the behavior, you say, "Okay, I know him." Then I tell you all that he suffers inside, you say, "Ah, frankly, I didn't expect that." So you see the exterior, but you don't see the interior. You don't have the behavioral study of the other. Yes. Sometimes people, you marry them, you have children with them, and you still don't know them. Why? Because, again, you focus on the external vision. Now, why do you focus on the external? Because you look at the superficial. And why do you look at the superficial? Because you are superficial. It's that interiority captures interiority, exteriority captures exteriority.
Now, the problem is that everyone has essential problems, okay? But the problem is that superficial people approach essential problems and find superficial solutions to essential problems. As a result, they don't solve the essential problems. As a result, the essential problems keep coming back. And because they want to drown them in superficiality, they organize parties, they do things, they do the "Hoolah" of Rabbi Johnny Walker, but [groan] they don't solve the fundamental problem that you went to pray, you didn't go to get drunk. Okay? Marriage is not just about using the other, it's about what you are willing to give them. The synagogue needs you. Your son wants your presence. You say, "No, but I proved it to a paddle instructor named Cyril." No, he needs you. Okay? You have to take care of him. He wants a father. You say, "Yes, but I'm busy. I'm taking care of luxury, I'm taking care of the atmospheres, I'm taking care of the 8,000 square meters in Courchevel." What will he do with that? Anyway, we'll all end up in a studio apartment without a view.
So, we have understood now that "Ratzon" is towards you and for you, okay? But "towards you" is towards where? It's towards whom? It's towards your "da'at." So, what is written here? So now, we will synthesize the situation. The Bnei Israel must enter the land of Israel. But in reality, if we generalize, any person who finds themselves facing a choice, okay? Well, I'll marry her, or I'll marry her. Well, she is very serious, she is religious, she is calm, she is pure. The other one is very beautiful, she has incredible moral qualities that are not necessarily innate, but she is funny, she parties, she climbs on the buffet half-naked, you have to see what she does. Yes. Yes. [groan] And you don't know, you say, "Do I want the crazy one? Yes, the "toftofa," yes. Or do I want the "Ne'eman," serious but not very funny? Do I want a solid value? Do I want a Volvo? It's not very pretty, but it's indestructible, or do I want a Fiat? It's very beautiful. But the first accident, you find the engine in the trunk. Well, it's a Fiat. Yes. At first, it's appealing. Reliable, but they saw it wasn't working, so they changed it.
So the idea is this. Well, in everything, it's the same. Do I make Aliyah or not? Well, it's a question everyone is asking themselves right now, okay? It's difficult because on one hand, you have parnassah, on one hand, you have the atmosphere, on one hand, you have the "rinur" (renewal), on one hand, you don't speak Hebrew. So you ask Jean-Luc. Jean-Luc tells you, "Let's not mix everything up." Okay, bad advice. But the idea is this: if we broaden this Rashi again to all life situations in which you will have a decision to make, then the Torah tells you, "Listen, when you have a decision to make, yes, what do you [throat clearing] gather the maximum elements, make a specifications sheet to be able to compare, to see the positive points, the negative points in all the choices that arise." The Torah tells you, "Okay, go home." Okay, that's called, that's what Rashi says, "L'ratzon," yes or no, "go towards your da'at."
How do people bring... Look at me. On one hand, well, I love my wife. On the other hand, well, I have my mistress, she's extraordinary, well, she's exotic, she does things that the other one doesn't do. You say, "Listen to me carefully?" Yes, I'm asking you a question. What do you want? Exactly, Rabbi, I'm asking you the question because you are a Rabbi, you have the spirit of the Torah. Send the Torah, common sense. Yes. You, you, what do you want? You want peace, so you have to give up the mistress. You want the mistress, you have to give up your wife. Ah, but I'm having trouble deciding, and I'm handcuffed to the locomotive and handcuffed to the wagons, and the train is starting. Be careful, one of them has been like this for 2000 years. Okay? So, well, that doesn't capture it. So, it means that you have to choose. Yes, but I'm in doubt. But doubt...
In Hebrew, it's "safek" and "saf" is the same letter as "psac," and "psac" means to cut. One must cut. Okay? So now, for you to cut, you need to know what's inside your cut. Actually. Yes. What do you want? What do you want? You want peace, but you don't stop insulting. You want people's trust, but you don't stop lying. You want [throat clearing] him to take your money, but you never repay. Yes. So, what do you want? Yes, but you understand, it started with good intentions, and then sometimes I have strange impulses. I wonder if I'm not bipolar, I have things I don't control, I wasn't myself. I was overwhelmed by events, my words outran my thoughts. You need to return to 100% self-analysis to know who you are. If you're going to say, "Well, it's okay, we're not, we're not rabbis or psychologists to do this self-analysis," be careful. I'm saying from my little experience, people who are lost like that inside, it means that their "I" in truth, is not a priority over their "yetzer hara." Now, we call it "yetzer hara." The ego calls it neurosis, unease, complex, stress, immaturity. So if you are not in control, automatically "yetzer hara" is in control, and he creates doubt, then he creates fears, [throat clearing] then he creates stress, he creates anxieties. Then these anxieties become phobias. [throat clearing] First, they become obsessive, then they become phobic. And then, it's internment. You need to know that it's heading towards that because people say, "I'm taking a little bit of something, it's okay, it's passing," but you haven't understood, you're stifling the problem, but the problem continues to evolve. It's like someone with skin cancer putting on Nivea cream. I say, "Well, you have to, you have to go further, you have to look for what's happening behind it." Once again, it's a fundamental problem. The essential is the essence, the essence is the meaning. You have to find the meaning of the essence of your problem. Now, the essence finds its source in the essential. The essential is the essence of heaven. The essence of heaven is God. So, you will look within yourself thanks to God's gaze. You are not obligated. I have non-believers, for example, who understand that one must turn to God, and believers who think that because they put up the wires, they have solved the problem. You have to seek the essential. You need a deep Torah. You have to rack your brain. You have to, you have to be constantly, constantly searching, and you have to pray that Hashem helps you illuminate your choices. Otherwise, it's not a big deal, you can live in the superficial. It's the decor. It's the plaster. We'll redo it in 10 years. It's not a big deal. You can be in the plaster. You say, "No, I want to be in the foundation of the spirit of the guy who is sitting in the dining room thinking." No, you are far away. The plaster. Yes. The concrete block, the insulation, the room, the furniture, the atmosphere, the guy, the guy, his body, his clothes, his body, his spirit, and in his spirit, there is the guy over there. You're going to go there, you have to work. Yes, but I'm rather lazy. It's not a big deal. The right to live exists, the right to die too. [grunt] It's true. And if you tell me "shalom," it's a curse. No, but when I tell you to make an effort, you say, "Forget it, it's dead." So I understood that you are dead. You said it yourself. You're going to sort things out with your wife. Ah, it's not up to me to make the effort. My father never made an effort. Okay, but your mother hanged herself. It's true. Life is like that. Return the money. You, I can't, I can borrow from your father-in-law. You found the words to give it back to him. You don't find the motivation. Yet you have the money. You earned it. Return it. Yes, but he's drunk. What's the point? But you haven't understood, it's not the problem that he has to receive it. The problem is that you have to give it. Now, your "avodah" is to break your insecurity, to break your stinginess, to break perhaps your Moroccan origins to make the effort to return the money to him. But I'm going to die. It's an amputation of a limb without anesthesia. You have to do it, and then you change. You go see your son, you apologize. If you are wrong, go apologize. If you are not wrong, well, take him in your arms and tell him, "My son, we are going through a difficult situation, but I love you." You say, "No, but I'm going to raise him tough." Of course, you'll raise him tough, and then he'll take hard drugs. You need to know one thing, it's a physical law. You learned it in school: nothing is created, nothing is lost, everything is transformed. So every event, every situation, every word, every gesture, and every thought, it will transform. Now, if you're a bit clever, you anticipate the transformation and you participate in the trajectory of transformation. Otherwise, you eat, you sleep, you go to the toilet, and that's it. And one day, they tell you, "Ah, diabetes. Ah, cholesterol. Ah, [unintelligible]." You say, "I didn't expect that at all." But well, you saw your way of eating? No. Did you see that you never sleep? Did you see that you are stressed 23 hours a day? After a while, the brain says stop. It's logical. Yes, it's again people say, "Yes, but I give a lot of charity, they call me Mr. Serfa and all that, it's good, kol hakavod, but I'm making infusions of my "usot." I eat "defilin." But okay, but before, before the irrational, there is the rational. Don't be afraid to be rational, okay? At worst, we end up intelligent, but you shouldn't limit yourself to the rational because the rational is the management of what you see, but the irrational is the management of what you don't see. And since we don't see the majority of the universe, it would be better for you to learn rules that allow you to manage the visible, what is called religion. So in this logic, it means that when you have a choice to make, when you have a decision to take, when you have stress, when a reality presents itself to you, you must first go within yourself. What do you want? What do you think? Who are you? Here, you are the husband, so you have the role of a husband. You say, "Well, that's a bit obvious, I understood I was the husband." No, because three-quarters of people, when there's a situation, the first thing they do is transfer it to the other. "Yes, but she said that, or she did that, but it's because of her, it's because my father didn't breastfeed me." No, you go within yourself. Yes. "Ouri." He who has suffering, he "pepche," he must analyze his actions. But what are you doing? You analyze the actions of the other because, in fact, you have transferred. So why did you transfer? Well, you say, "But it's self-defense, I feel attacked, I'm defending myself." Okay. The problem is that you are the one attacking first. Secondly, the fact that the ball bounces back outwards means there is no receptacle inside. Yes, it's like I see this wall. It's there, in front of me. Yes. So, I don't know. Is it a 3D projection, a kind of trompe-l'oeil, or is it really a wall? Well, there's a way to know. You take a ball, you throw it. If it bounces back, yes, it means it's a wall. If it goes inward, it's a trompe-l'oeil. Is that clear? Well, it's exactly the same. When you have an event in front of you, is it a test? Is it an opportunity to pray? Is it a forbidden path? Is it a situation that is already resolved? You can't know. Will this client work out, will it not work out? Will this proposal you made to the collaborator work? Will he overcome his ego, will he work, or will he become defensive because he feels you are manipulating him like his father, and therefore he is doing a psychiatric transfer of his father onto you? Yes, you can't know. The only way is to make the proposal. So, all of life is like that. Life makes proposals. Hashem makes proposals. You yourself make proposals. You say to your wife, "Here's who I am." So, if you are sincere, whole, pure, and kind, that's the proposal. You are twisted, strange, cruel, and manipulative. That's the proposal. Then, I don't understand why she's uncomfortable when I've been trying to manipulate her since we got married. It's the logic of cause and consequence. Now, when you accept to be the cause, which the English understood well, it's called "buse," be the cause, [grunt] so you also become master of the consequence. Whereas when you refuse to be the cause because you feel bad that it's because of you, yes, you also lose your footing on the—well, you lose control of the consequence. That's called consequence because there are good sequences and consequences. It's not a big deal either. Are you okay? There's a good start today [grunt] because actually I took "honnete" at 4 AM, 5:15 AM, and then I slept, so when I sleep, I'm dangerous. I have a connection speed that is not normal. Let's say we installed fiber. So, in this logic, you have understood now that there is a reaction time. [grunt] So you have a question: what does the Torah say? Go into your "da'at" and go deep to find your will, your conscience, your level of maturity in the situation. Yes, that's what the "Amoraim" said: will you behave like an adult or like a child? Will you play the victim? Or will you play the hero? Yes. Will you give yourself the means to succeed, or will you say, "I'll find someone who will take responsibility for me?" The rabbi, the shrink, the boss, the neighbor, my wife, well, you do it, I don't want to. Well, no, I don't want to apologize. Well, well, you do it, try to fix things and all. But the problem is that if God sent the question to you, the problem to you, the other person cannot go in your place because otherwise, He would have asked the question to the other person. So, transferring responsibility is also losing the opportunity to build maturity, because maturity, we said, is the resonance of the fact that you have assumed a reality that presented itself to you. So there is a reality, you assume it. When you assume it, by resonance, it increases your maturity. So if you send someone else in your place, the other person will grow, but you will not grow. A bit like the problem of the—yes. The more you give her information, the more intelligent she becomes. The problem is that intelligence comes from thinking. So the less you think, the dumber you become. So the more intelligent she becomes, the dumber you become. So in the end, you will end up truly idiotic. Is the rallying cry of donkeys? I A I A I A. Yes, [laughter] but you are happy because it's beautiful, because it works, because it works very, very fast. Okay. But that's the trap because in truth, you could go just as fast. The problem is that knowing you have a solution, you don't want to use your brain. It's a bit like when there's [cough] you arrive at the airport, it's [grunt] it's a dilemma. It's hard. There's the escalator and the stairs. You say, "But wait, I'm not going to take the stairs, am I?" You have a suitcase, a fridge, there's the escalator, an outstretched hand. Now, I'm a bit crazy, I'm not a reference, but I often took the stairs. Once I was in Montreal, and a lady felt sorry for me. She said, "Sorry, you can take the—" I don't know how to say it. Yes. She said, "You can take the escalator." I said, "I speak French." She said, "You can take the escalator?" I said, "Yes, but I'm not taking it." She said, "But why?" I said, "Because sometimes it doesn't work." "It works." She didn't understand. Yes, sometimes it doesn't work. You see, with the "ne'im," it went smoothly. You get used to the escalator. With the second one, it doesn't work. There's no escalator, you die. Why do you die? Because it's a phenomenon. Have you ever tried to take a broken escalator? Yes, it's the same. They work, but every step you take, you will die. Ah, why doesn't it work? The imbecile who blocked it. They are stupid, and there's no one. There's no maintenance, no one. Why are you getting angry? If you had taken the stairs, you wouldn't have said, "There's no guy who put a motor in the escalator." So why do you get upset when you take a broken escalator? It's the same. Sometimes there are clients, everything goes smoothly, everything is signed. For others, you have to fight at every step because this is stairs, this is an escalator. If you've gotten used to the escalator, I once had a family member who wanted to help someone. So what did he do? He gave him clients, but they just needed to be renewed. So all the work was done. The guy is happy, he made money. Then he said, "Okay, shall we continue? You give me the clients?" He says, "No, from now on, you pick up the phone and you get the clients yourself." The guy sues. Now, he thought he was doing "TA" (a type of assistance), and I had told him, "Be careful, if you do "sistana" (assistance that creates dependency), you create the handicapped person." The handicapped person will attack you. Ah, yes, but I wanted to help him. Ah, it's "asdaka" (charity). If it's "asdaka," then you make a donation and you take a "serfa" (fee). But if it's professional, [grunt] you work normally, professionally. Then he says, "Yes, but he makes mistakes." Well, it's professional. Yes, but the poor guy, he doesn't have the means. It's "zaka" (charity). If it's "zaka," you shut up. If it's professional, you give the professional rules. "Sir, there was a minimum turnover. You're doing nothing. Well, we saw from your history that you spend your day playing solitaire. Well, I think it's going to end in solitaire." Ah, but how? How do you "laiva" the Torah? "N" who is the rabbi, did he tell you that? But it's not possible, I'm going to call him. Call him, I will repeat the same thing. Why? It's not just because, like, the professional comes before the "ak." No, it's because you need to know if you are in a register [cough] [throat clearing] of "zaka," if you are in a register of professional. And you also need to know where you stand. Are you in "sistana" or are you in professional maturity? You also need to know. Yes, because behind your house, there are motorcycles, so if you are in a logic of pity, like, the other person helps me, then automatically you won't make an effort because you are counting on his "rachmanut" (mercy). Yes. And you, on the other hand, if you want to help him, you say, "Well, the poor guy doesn't have any, so give him, give him money or give him work for nothing, just as a pretext to finish his salary." But if you give him work that you need, then there is a requirement for results. You say, "But I feel sorry for him, okay, but he who has no date of consciousness is forbidden to pity because, in fact, your pity serves as his conscience, so why will he develop consciousness since he knows he can count on your pity?" They say, "Yes, but it's hard, you know, I'm sensitive, I have empathy." That's not empathy. It's like a kid who did nothing all year. You tell him, "Well, we're going to go to Netanya, okay? And you're going to go to Academia, death, 34 degrees in Paris. Yes, classes every day with professors Jean-Michel the death and Jean-Pierre the torture." But you're going to do "kaparah" (atonement) for the whole year you slacked off. You say, "So your wife says, 'But the poor thing, he promised he would work next year, he already promised last year, he did nothing.'" "It's not a big deal." Then he will say, "I'll say, 'It's your little "tikun" (rectification).'" Then he says, "But Dad, I, I, it's not my fault, I did nothing." "Well, it's his little 'tikun.'" "How is it my 'tikun'?" "But what?" [laughter] "You don't understand? You did nothing. Yes, you are you are useless. Well, you work. But now, you were given a year to work. You did nothing. We'll say you'll do in 2 months what you didn't do in a year. It's hard, but that's life. All of life. People come to me and say, 'Divorce in 15 days, what should I do?' I say, 'You have to catch up 15 years in 15 days.' 'But that's impossible.' I say, 'Well, then go to the "get" and get a quick "get," a "get."' And there are even companies that give "get" easily, "get easy," and that's the idea: that all of life, in the end, is the appointments you have with opportunities, but when you drag your feet in using opportunities, they become obligations, and then they become deadlines, and then they become stress. But why this stress? You were given 15 years to build your relationship. You did nothing. Now, you find yourself with stress. Yes. The child is born. Since he was born, you have to talk to him, take care of him, [grunt] manage him. Then there are different languages. There are books, there are things to do. You pretend, you sleep. People come to me and say, "What do we do with a child who doesn't want to get up for Shabbat morning synagogue?" I say, "But tell me, young man, how did he know he didn't have to come? Well, he's 8 years old, let him sleep. He's 12 years old, let him sleep, he's tired, it's difficult. Yes, the older one, it's it's hard. Yes, but now, in a month, you get up, Jean-Maurice, he doesn't get up, he can't get up, he's conditioned. I remember my father, he took us to synagogue, we went to synagogue, we went to the "Talmud Torah" on the boulevards, the grand boulevards. Good news, I remember we walked, the three boys, in the snow, we went to the "Talmud Torah." That doesn't exist. You won't go, so if you don't go when it's snowing, then when it's not snowing, it's obvious. Did you understand or not? That means you haven't let the obvious sink into the child. So why will he do it? You let the opposite obvious sink in. Why? Because you yourself were annoyed by going, because your wife insisted, "You have to go to synagogue." Well, you go, but deep down, it annoyed you. So you were jealous of him because he could sleep. So at best, you transferred, you say, "I wish he could sleep in my place." But how do you expect things to get better? Because you are the same age, 12 years old, right? You will do your self-analysis, you will project yourself above yourself. You will reflect on the why, the how, what did I do, what didn't I do, why am I doing it, where does what I'm doing come from? Is it me? Is it my "yetzer hara"? Is it my complexes? Is it my discomforts? Is it the gaze of the other? That's it. If you go, you go towards yourself and you do that. Then he says, "I'm not commanding you." "He pulls me." What is that? It's that there is the "I," we said there is the "Tov" (good). Well, now when the—the child asks the question to whom? To Moshe. Who is Moshe? He is the adult. And what does the adult do? He asks the question to "Hakadosh Baruch Hu." Yes. Now, what is "Hakadosh Baruch Hu"? We've already explained several times that there is the "neshamah," there is the body with the spirit inside, and there is an angel, and there is the spirit, the psychic "nefesh," and the body. Okay? Now, [grunt] the illumination of the psychic, the "sechel" (intellect), the "lev" (heart) on the body and reality is called mental consciousness. Is that clear? However, the illumination of the "neshamah" on the "nefesh," the psychic, the "sechel," is moral consciousness. Is that clear? There is a difference between moral consciousness and mental consciousness. Here, for example, I am talking, you are aware that I am talking, even if you are a little sleepy. Yes, okay. So you are aware that I am talking. That's mental consciousness. It's you, we said that consciousness is the electric arc established between you and reality. So you are aware of the reality you are living. Now, the "neshamah," it is divine. So it's like a quartz, it gives an impulse that is always, always regular and pure. So, when you are in agreement with your conscience, because before we used to say "in my soul and conscience." Okay? When you are in agreement with your conscience, it means you are in agreement with your moral conscience. Now, when you want to do something wrong, the "neshamah" says, "It's not good," you feel bad. Why? Because you have a bad conscience. Now, the bad conscience comes from a reference, which is the good conscience. And when you do something good, fundamentally, it's because it's in accordance with your "neshamah." So, you have a good conscience. Now, this good, and this good conscience that becomes a bad conscience when you fight against it, is called moral conscience. Now, being aware of your reality, being in agreement with your reality, being conscious of your reality, is called mental consciousness. Is that clear? Now, you need both. That is, your mental consciousness must be nourished by your moral conscience. Now, what do we call moral consciousness? "Atma'i." Yes. And mental consciousness is "hiven." Are you aware, you brush your teeth, "shabbat"? Well, are you aware that you are brushing your teeth? Yes. Are you aware that the gums are fragile? Yes. Are you aware that blood can flow? Yes. So, how do you brush your teeth? Because it hurts to make blood flow. Well, I'll be careful. Okay, it depends on the level of fragility of your gums and also. Because if you say, "Oh, darn, it bled!" "Oh, it's not a big deal." "Oh, I turned on the light." "Oh, it's not a big deal." "Oh, he's dead." "It's not a big deal." Yes. Did you understand or not? So this logic, in truth, is the battle that the person has within themselves. Once again, there is the "I." The "I" has a bad advisor called "yetzer hara." It has a good advisor called "yetzer hatov." So it hears these voices. Now, when—but it is the "I katan" (small self). Now, what does the "katan" do? It addresses the "gadol" (great). Who is the "gadol"? It's the higher "I." Because we say, "katan omed al gabavev," the "katan" has no "da'at" (knowledge), but the "gadol" stands above him, and he has the "da'at." So when the "Bnei Israel," who do not have "da'at," address Moshe Rabbeinu, in fact, it's like the child addressing the adult. Okay? Then, what does Moshe Rabbeinu do? He addresses Hashem. Hashem corresponds to the "neshamah." Now, the "neshamah" is an absolute reference. Since it is an absolute reference, now when you have a choice to make, okay, so you address Moshe Rabbeinu, meaning you address the adult within you. Now, you are afraid, you are the child, so you say, "I'm going to call the explorer" because you are afraid. So you say, you call upon your conscience. Yes, to "Mabenou," to your "shamayim" (heavens). So then she says, "I'm not commanding you." Yes. Then, then you insist, you say, "Yes, but still, I know this girl is not good, but I want to marry her. I know the business is crooked, but I want to do it anyway. I know there's no future, but I believe in it." But you know it, but in truth, you are in a syndrome, a crisis of what is called "FDG" (foutage de gueule - bullshitting). Now, once again, if you haven't done this projection above yourself to see that you are bullshitting yourself. Yes, so you are mixed up. I say, the guy comes to me, he says, "Rabbi, here, I'm going to marry a girl, my parents want nothing to do with it." I say, "Well, is she serious?" "No, she's a liar." "Yes, well, she's beautiful." "She's very beautiful." "She has experience." "Yes, 4 years with a Black guy, 6 years with a Chinese guy." I say, "Well, and what do they want?" "Well, they want a seminary girl, since my father is a rabbi." "Yes, but okay, I know she's not serious. Well, I know she's already cheated on me three times since we've known each other. But I love her." So, I always say, "But do you love the person she is, or the person you think she is?" So the parents talk, they explain, they threaten, they break, they destroy, they encourage, they love, they embrace. The guy wants nothing to do with it. So what does the father do in the end? He says, "Listen, my son, you want this girl?" "Yes, I want her. I want her. There's only her and no one else." "I've made the girl." Yes. So, you say, "Listen, I'm not commanding you." Yes. "I've been in real estate for 20 years. You've found a crazy deal, a guy promises you, he buys buildings in New York, you put in 50,000, then he promises you 150% return, all that." "Listen, my son, we've been in real estate for 30 years. That doesn't exist. That doesn't exist. Now, if you want to believe it, believe it." Yes, that's why many times people have proposed things to me. I ask professionals. The guy says, "Listen, you have the right to dream, but know that the margins are this. You have margins of—" "Mad "inchina," "madov," it's something abnormal, it's too much. It's just to make you dream. It's like the mouse that finds the piece of cheese right in front of its hole. You say, "Wait, at least it's just when it hits her in the face that she understood it was a trap." Well, it's exactly the same. But no, you want this girl, the parents have spoken to you, they have explained to you, they have tricked you, and you don't want to. You say, "No, it's her and no one else." So the father tells you, "But you want her. I will accompany you to the "ruach" (spirit). I will pay for the wedding. But be careful. If in a year you come to me and say, 'Dad, she's crazy. Dad, she's cheating on me. Dad, she's she's stayed with her ex. Dad, I don't even know if the baby is 2 months old.'" Yes. Understood or not? "Don't come to me." That's what's written, and that's that you have a voice inside you that tells you, "Listen, you're making a big mistake here, and I'm not commanding you." Yes, but on the other hand, he pulls me from "shl'ar" (a type of spiritual pull). "If you want, send." I don't understand, you tell me it's not good, and you tell me to do it. I say, because my son, on one hand, I think, I don't tell him, but I think you are 14 years old inside, but on the other hand, you are 23 or 24, you tell me it's her. You tell me she's going to convert, you tell me her divorce will happen. You tell me she's an extraordinary girl. You tell me you'll never find an equivalent. So I say, "Listen, if you really want it, he pulls me." [grunt] "If you want, do it." Okay. And that's the problem, that in truth, in summary, because it's late and you're going to insult me, [grunt] is that in truth, all the choices we assume are good. So in life, there are good choices and bad choices. Now, if it's a good choice and you assume it, you go all the way, because anyway, it requires effort, and you've made it. If it's a bad choice, yes, and you've made it, well, you assume it. Now, an assumed good choice is called success, an assumed bad choice is called an experience. In both cases, you grow. Yes. Because maybe you had to lose 3 years with this girl to understand that it's not for you. Fortunately, she didn't get pregnant in the meantime. So now, you've married the right one. But the problem is that to reach the level of the right one, you had to go through the 3 years with the crazy one. That's the problem. Yes, that's what he said. "And I'm not commanding you." Okay. That means you have free will. I've done everything, argued everything for you to understand that it's not good. Now, you want to do it anyway. It's not a big deal. I'm old-fashioned, I'm outdated. You're new people, you're another generation, you understand differently. You listened to hip hop, while I was still listening to Pink Floyd. So, okay, we're not the same. Okay, I'm in religion, you're outside of religion, it's not a big deal. You think you're clever and "Kber" (a fool) is an idiot, but Macron is an intelligent guy, it's not a big deal, you have the right to be an idiot, it's constitutional. Yes. So sometimes, unfortunately, there are people who understand because they think, and there are people who understand because they hit a wall. Now, when you've done everything, well, it's like he warns you, the conscience gives intelligence, gives finesse. You say, "No, I'm a—" you hit the wall. "Prav," you come back, you say, "Listen, Hashem, I recognize, I regret. What can we do? How can we fix things?" Well, how are you going to fix things? She's pregnant. Okay. Well, you didn't marry her? Well, I can't. She's married. Ah, and you're a Cohen. Ah, you're doing high-level "Avot Rotenber." Yes. [grunt] So, what is written? We have 10 minutes left or not? It's 33:37. I'm fine, I have time. So, no, because it's really worth it. Yes. [grunt] Listen carefully. Uh, so what is written there, that in Rashi, that "vav," that you all came to me together. And what does Rashi say there? He says, "Im zekenim," when they came to ask for the explorer. In fact, it's the young people pushing the old ones. Normally, what happens? There are the old, the young who are afraid. Ah! And the old who are calm, who are the leaders, who are the notables. He says, "Listen, okay, it's a good question, explorer, not explorer, we'll go, we'll talk with Mabenou, we'll do it calmly." But when you see even within yourself that the young person within you, the child, is pushing the reasonable one. Yes. It destabilizes the person, and what does Rashi say there? "Ba'ovir, vouvia," they came in a jumbled mess. Yes. And well, it's the same when there's chaos in your head. When there's chaos in your way of seeing things, when there's chaos in your behavior, you know that Satan is managing the situation because there is no—
There is no date. You see that the guy is not settled, he is not. If you have a real argument, you have a real demonstration that holds up, that's fine. But if you Yeah yeah yeah why I can't anymore. Stop, I don't want to listen, it's annoying me. Yeah, so that means that Satan is controlling history. So already, your thinking is zero and your decision is even worse since it is the fruit of your non-thinking. [sigh] So what did Mé do? He addressed himself to the sheina. Okay? That means that once again, the good conscience addresses itself to the nichama. Yes. What did Hashem say? He said, "I told you that the land is good. You are sending the explorer." Okay? I always give the same example. It's like a guy, he's a diamond dealer. He's 25 years old, he's a diamond dealer and then he gets married, he marries an extraordinary woman, a secure one. Now he has the diamond dealer's brush from downstairs and every day he sees thousands of diamonds. And every time he sees a very beautiful diamond, since he had a son, he said, "This diamond will be for my son's engagement to give to Sakala." And then the kid, he's 1 year old, 2 years old, 10 years old, 20 years old. He reaches 20 years old, the time of the chidour and he has found an extraordinary girl. And so the father, he's been looking at diamonds for 20 years. So he found the diamond of the diamonds. Yeah. Something crazy, 19 carats, 100% purity and everything, and he kept it for his son. And so you understood that he saw millions of diamonds in 20 years and that now he has kept the best. And then he says to his son, he takes him into the office, he says, "Here, my son, since you were born, and your mother after you, well, she couldn't have children because you tore everything up inside. So you are our only son. We have given you all possible love, thank God, you are serious, you have done theiva. You are now a diamond dealer yourself. You are well in your head and everything, and now you have found the woman of your life. And so, I wanted to tell you that I have the honor of offering you this diamond for your engagement, to be attached." Then the kid takes the diamond, looks at his father, and says, "Dad, do you mind if I have it appraised?" So Hashem says to Marti the cheova. I tell them that the land of Israel is good. Now, I brought you out of Egypt for this. You have done 210 years of slavery to be able to get out of Egypt. There were Abraham, Isaac, and Jacob, all these generations who prayed for the land of Israel. So I told you it's good and you say, "We're going to send explorers." So if you mess up at home, it's your problem because reality itself is extraordinary. God is extraordinary and he has put on a crazy staging to explain to you that he is going to give an extraordinary gift. But you still, the lack of confidence you have in yourself, the lack of confidence you have in reality, and the lack of confidence you have in God makes you doubt. It's not who sent who told Moses to send explorations. Yes, but on Moses' command. On the command of. That's what I said. He said, "I'm not ordering you." But if you want, God will accompany you. You want to do good and God will accompany you. You want to do stupid things. The guy is excited. His wife has been nida for 3 months. Who sends him the nymphomaniac colleague from work who turns him on like crazy? It's through the yetzer hara. You say, "But wait, so it's God's fault." No, no, you wanted something, God gave it to you. Now, if you had wanted to become a rabbi, he would have made you meet a mkubal. The mkubal would have taken the whole Torah from you and you would have ended up in avodah, writing books on the Arizal. Well, you chose Las Vegas ambiance, you invested in prostitutes in Amsterdam, and now, thank God, you are a junkie lying on the ground, taking coke. Well, that's a choice. Both choices existed. It's that people don't want to understand the weight of freedom. They want freedom, they claim it. But they want freedom for the advantages, not for the disadvantages. But it's the same thing, in fact. Good and evil are the same. They are the same. Now, what is evil? Evil is good that has not been optimized. What is good? Good is sometimes evil that has been optimized. But what is missing? The optimizer is missing. The optimizer is you. But if you withdraw, you say, "No, it's too much for me, I don't have the nerves, it's too difficult. I'll ask the rabbi, I'll ask the psychologist, I'll ask my wife, I'll blame my children, I'll blame my mother, I'll blame my father." Hashem will have said, "Yes, I will give you the opportunity to make mistakes in the words of the explorers." That means, wait, can you stop moving the table? I'm not touching the table. I know it's a sera like any other. But the idea is what? It's that once again, I'm re-asking the initial question and then I'll let you go. We are before the story and God is already telling the end. Are you following me or not? That means [grunt] but are you mentally well, are you not fragile? It's that in fact, the story is finished from the beginning. It's like you see an oak tree, you have trouble imagining that this oak tree that is 22 meters high, that is 18 tons of wood and millions of leaves, was all in an acorn. There was an acorn. That's all there was, not an average Frenchman. The seed of the leader. Yeah. What do you say? The whole tree was inside. Yeah. Now, if the whole tree is in the acorn, your whole son was in the seed. And the whole seed was in the thought. Because the majority component of the seed is thought. And all thought is constituted by the person, the inner conviction that you have created by acting, which has imprinted in your heart the person that you are. So the person that you are is inscribed in your thought. Your thought is the majority component of your seed. The seed is the majority component of the child, and the child is there. So the end is from the beginning. Then you say, "But somewhere it's [throat clearing] well, it's like the captain, I don't know his name, the commander of the submarine. He made a wrong estimate. They misidentified the signal of the submarine in front. He sent the missile to Ah, excuse me, it's a boat, it's a vessel that has our people, not the enemy. But the missile, it's gone. I'm sorry, I shouldn't have. What can I do? He calls the president. Mr. Trump, I made a big mistake. Everyone makes mistakes. Yeah. And the missile is gone. The word is out, the arrow is shot. The contract is signed, the money is spent. But I'm sorry, it's not a big deal. So, apparently, you should be in a situation of retreat, maturity, power, and confidence, and prayer, and divine guidance 100%. And if you are not, and you have made a mistake, it can happen. No, we are not all perfect. Yeah. Even Moses made mistakes. Yeah. So what should you do afterwards? You have to go back to the beginning. Okay? So you made a mistake, well, you apologize. You borrowed, well, you repay. But I don't have the means, well, you borrow again to be able to repay. You gave your word, well, you keep your word. That's how it is. The customer, you told him a price? You say, "Yes, but the data has changed." You told him a price, Dad. But I'm going to lose money. You lose money and you gain the customer, it's up to you. And he will tell people, you know that he lost money, he kept the customer, he will bring you customers. You say, "No, I'm going to rip him off." You rip him off and he tells everyone, he's a rip-off artist. So what does that do now? Yeah. So all of life is like that. It's that in fact, you will have choices before you. You will send your explorers, that is to say, your eyes. They will bring the elements to your heart. And everything depends on what you have in your heart. Do you have a built-up heart? Do you have a willing heart? Do you have a heart that is in good will? Are you in the hands of your yetzer hara? Are you managed by your fears, by your darkness, by your anxieties, by your immaturity? And that's it. If you have understood that, then in the end, we spend our lives building the self. Yeah. Which will be the instigator of our choices. And these choices will lead to actions, and the actions by resonance will reinforce the self. Okay? That's it, you have all colavot. Bravo, enjoy your meal. So we remind you now, you will not say the same amen as before, which was a little tired for the reflection of Shabbat Shalom. Shabbat Shalom. Amen. Amen. May everything go well, may we only hear good news. Amen. Amen. And I also add, of course, for the souls of my wife Nathalie Kamar Saada and Fortune Mesaoua Bat Simra. And is it for the ref of Sophie Rama Sarah Alice Baptester and for Rabbi Nathan and also for Rabbi Moshe Ben Avivère Amen.