Podcasts about daivd

*The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.Charlie Robinson, of Macroaggressions Podcast and Activist Post, joins us to discuss what can only be termed The Fingerprints of David. This episode is presented in its usualy format, but for subscribers can be viewed (here) also in video form.-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKMAIN WEBSITECashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/tst-radio--5328407/support.

Send us a textWe recap Davids NWT season and what's next for him and his boat, we also talk about David's 7 acre "pond" and what and how he is building a great reactional spot for his friends and family. Also, fun fact Daivd is my first 2-time guest. 

Joyce Judy, President of CCV & David Bergh, President Vermont State University, join Kurt & Anthony to give an update on the Vermont State College System.

Kelsey O'Malley interviews David Herzog discuss the coming revival in the nations, prophetic words for 2024, influence in the government, and more! Connect with Daivd at www.TheGloryZone.org. Get David's book Jumpstart here: https://davidherzogstore.com/product/jumpstart/ Thank you for making the always-free Elijah List Ministries possible! Go to elijahstreams.com/give to partner with us. Prefer to donate by mail? Make your check or money order (US Dollars) payable to "ELIJAH LIST MINISTRIES" and mail it to: Elijah List Ministries / Elijah Streams TV 525 2nd Ave SW Suite 629 Albany, OR 97321 USA

Welcome back to the Sunflower Allotment Podcast!We are delighted to welcome author, allotment activist and illustrator David Crouch onto the podcast this week. Daivd co-wrote with Colin Ward the acclaimed allotment book 'The Allotment' which is out this year in a third edition, having first been published in 1988. The book will captivate any allotment and gardening enthusiast with the way it plots the social history of allotments and illustrates the importance of allotments to our lives way beyond gardening, from the small aspects of digging to larger ideas of conservation and community. With themes of politics, identity, class history, agricultural social movements and conservation it is a analytical book with a warm heart.A huge thanks for David for coming onto the podcast! You can purchase his book here: https://www.littletoller.co.uk/shop/books/little-toller/new-books/the-allotment-by-colin-ward-and-david-crouch/

Wednesday's First hour: It's a Clean Water Wednesday in Southeast Iowa at D&D Horras Farms near Brighton, IA. Daivd is joined by Mark Bloom from Montag Manufacturing talking about the equipment to apply nutrients in fields and Dustin Demoss with Nutrien talking about Environmentally Smart Nitrogen (ESN). Dan and Dave Horras tell us more about the practices they have in place there on the farm including ESN to prevent nitrogen loss. It's also Wyffels Wednesday and Bob caught up with Doug Pooch who tells us about the speedy drying of crops in the field this season and what he's telling customers about scheduling harvest.

Field Agronomist Rebecca Vittetoe from ISU Extension in East Central Iowa tells us about their lack of rainfall recently and says the dryness is showing in soybean fields. Don Roose from US Commodities previews the three-day weekend for the commodity markets and says that more than half of the time, corn and soybeans get a decent bump the day after Labor Day. To end the hour, we listen in on a chat that Daivd had with Scott Gaffner from the Illinois Soybean Association at the Farm Progress Show earlier this week.

Daivd continues our series "Not Perfect" (August 27, 2023). Follow and subscribe to stay updated with our latest content: Central Wired Website | Facebook | Instagram

David talks with guest Mary Rodwell about the current cosmic awakening.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/4541473/advertisement

While at Ziklag, David and his men raid the Negev, kill the inhabitants, and bring the spoil to Achish. Daivd misleads Achish, telling him that he's raiding Jewish areas.

The Greg Pogue & News Channel 5 Jon Burton Show Broadcasting live from Omni Nashville Hotel - inside Kitchen Notes Guest: Preds GM David Poile

After a successful first run at staging the inaugural #GatherRound and with the news that we will keep the event in South Australia for the next 3 years, The Premier @PMalinauskasMP joins Daivd and Will.See omnystudio.com/listener for privacy information.

Things Hidden: The Meaning of Christmas with GIl Bailie and Daivd Gornoski & Jason Joneshttps://aneighborschoice.com/things-hidden-94-christmas-reflections-with-gil-bailie-jason-jones/Follow Jason on Locals: https://jasonjones.locals.com/and on YouTube: https://www.youtube.com/user/osu4491Visit Movie to Movement @ www.MovieToMovement.comAnd the Vulnerable People Project: www.TheGreatCampaign.org

Welcome to the NH 2A Podcast where we discuss anything related to the Second Amendment including firearms, gear, and current events. Hosted by Jared and Jacob in the free state of New Hampshire. In this episode, we are joined by David Stark of Discreet Ballistics. Daivd is an avid hunter, shooter and outdoorsman that took his passion to the next level by founding Discreet Ballistics out of his garage in Massachusetts. Discreet Ballistics designs and manufactures some of the best 300 Blackout subsonic rounds on the market. Highlights of this episode include the foundational background of Discreet Ballistics, what the manufacturing process looks like, and the development behind 8.6. Be proficient, politically active, and polite. *** Any information contained in this podcast should not be considered to be legal advice ***Support the show

Sunday Worship: October 16, 2022 Preacher: Pastor Nathan Ruble

S&S Live (Episode 47): We chat with showrunner, writer, producer, director David H. Steinberg (NO GOOD NICK, THE SIMPSONS, AMERICAN PIE 2, PUSS IN BOOTS) about socializing as a TV writer, all about staffing, developing and pitching TV series and much more! WATCH a VIDEO version of this Episode: https://youtu.be/OTF7AmQweXQ Scheduled to attend: David H. Steinberg - showrunner, writer, producer, director Twitter: @DavidHSteinberg More great screenwriting and industry interviews and resources: http://scriptsandscribes.com/ Join us on Discord: https://discord.com/invite/wey4e6E and Patreon: https://www.patreon.com/scriptsandscribes Stay up to date on Social Media: Twitter: https://twitter.com/ScriptsScribes Facebook: https://www.facebook.com/scriptsandscribes/ IG: https://www.instagram.com/scriptsandscribes/ Listen to the podcast on: Anchor.fm: https://anchor.fm/scriptsandscribes iTunes/Apple Podcasts: https://podcasts.apple.com/us/podcast/scripts-scribes/id527744621 Spotify: https://open.spotify.com/show/1XcDzrHXhwIfTtiLW1SXGY Google Podcasts: https://podcasts.google.com/feed/aHR0cDovL3d3dy5zY3JpcHRzYW5kc2NyaWJlcy5jb20vP2ZlZWQ9cnNzMg

S&S Live (Episode 47): We chat with showrunner, writer, producer, director David H. Steinberg (NO GOOD NICK, THE SIMPSONS, AMERICAN PIE 2, PUSS IN BOOTS) about socializing as a TV writer, all about staffing, developing and pitching TV series and much more! WATCH a VIDEO version of this Episode: https://youtu.be/OTF7AmQweXQ Scheduled to attend: David H. Steinberg - showrunner, writer, producer, director Twitter: @DavidHSteinberg More great screenwriting and industry interviews and resources: http://scriptsandscribes.com/ Join us on Discord: https://discord.com/invite/wey4e6E and Patreon: https://www.patreon.com/scriptsandscribes Stay up to date on Social Media: Twitter: https://twitter.com/ScriptsScribes Facebook: https://www.facebook.com/scriptsandscribes/ IG: https://www.instagram.com/scriptsandscribes/ Listen to the podcast on: Anchor.fm: https://anchor.fm/scriptsandscribes iTunes/Apple Podcasts: https://podcasts.apple.com/us/podcast/scripts-scribes/id527744621 Spotify: https://open.spotify.com/show/1XcDzrHXhwIfTtiLW1SXGY Google Podcasts: https://podcasts.google.com/feed/aHR0cDovL3d3dy5zY3JpcHRzYW5kc2NyaWJlcy5jb20vP2ZlZWQ9cnNzMg

Sep 18, 2022 Sermon by Thomas Hamilton. Fight like David 1 Samuel 17.

This week we continue Pride Month with Supergirl! Why? Because it features Faye Dunaway and Brenda Vaccaro as the Daivd and Gary of Witchy Poos! It also features Helen Slater, the teen queen that is also known as Billie Jean Davey! Join us as we have on two of the sweetest, funniest, amazingest women of all time Nicolette and Audra. That's right breakout star Nicolette from our Promising Young Woman Podcast is back and she brought her equally amazing best friend Audra with her. We love these two so much it hurts! Please listen to us praise Faye and Brenda! Wonder why SuperChica changed her name? See Lois' sister Lucy Lane try to screw Jimmy Olsen and act as she was in Newsies. Gasp at the fact that these witches live in an abandoned theme park but still pay bills. This is a bad ass episode!Supergirl is avalible on HBOMAX !Follow us on Instagram:@Gaspatchojones@Homewreckingwhore@Alwaysincivilunrest@Audraleann@The_Miseducation_of_DandG_PodCheck Out Our WebsiteIf you love the show check out our Teepublic shop!Right Here Yo!

It's that time of year again! Master of Pipes Jon David Cole takes Quinn The Intern on the road for the Chicaco Pipe Show and this week they share some of their stories from the event. Enjoy!

Join us for our farewell show on the FRINGE.FM as we transition to Ground Zero Radio. We are joined by callers, long-times listeners, and radio hosts, to discuss a history of The Secret Teachings, behind the scenes content, and what lies ahead in the future. We are also joined by plenty of humor.

KSHE Tapes episode 177 features David Freiberg of Jefferson Airplane/Starship. He talks to Jack Silver of KSHE in 1982 about everything from personnel changes to Grace Slick.

Series: Be'erot, Love & Relationship with God.   Episode Transcript: This is the day before a yarzeit and a day that has importance to me personally because it involves the whole continuation of the teachings of the Admor Hazakeyn in the world throught the movement which became Chabad, the last Rebbe of the path the was established by him, Menachem mendel Schneerson became a Rebbe on yud shvat and so we're in that moment now. Tomorrow is yud shvat. One of the teachings we've been with is a path that we saw began in Moshe Rabbeinu's command to us V'ahavta et Hashem elokecha b'chal lvavcha b'chol nefshecha, u'bchol m'odecha. And we've been following that as it's become expressed through Avraham, through Yitzchak and Yaakov. And especially seeing Yaakov coming to his realization through Leah, and from there we saw how birth of Leah, and especially of her realization of Hodaya, came David. The amazing thing is, that the Chachamim teach us that V'ahavta et Hashem elokecha b'chal lvavcha, b'chol nefshecha, u'bchol m'odecha is parallel to these three, actually four great teachers, and the sifri, which is a midrash in the Chachamim. B'chol l'vavcha is Avraham Avinu, whose attachment to G-d was with all of his heart, all of his begin was given over to Him in his being drawn to Him with all of his heart; B'chol nafsecha, who is the o ne whose very life was given up to G-d, who is Yitzchak, ready to be sacrified and was to a certain extent, completely sacrificed to G-d, burned on the altar, his ashes remaining there, and b'chol m'eodecha, was Yaakov. So the Chachamim teach. And the Maharal explains that he was b'chol me'odecha, because his great teaching to us was in being modeh, and b'chol me'odecha is what happens, in giving G-d thanks, as the Torah teaches us about him, b'chol medoecha, have mode lo k'Yaakov, sheamar katonti m' kol hachasadim. He said, I have become so small by virtue of all the good things that you've done for me. Meaning, I've realized how much all that I am is this one point in Your great universe, which is a unique point, and there is no other one like it, but is completely and utterly given over to you, in gratitude to You and in acknowledgement of all You have done for me.                 But we saw that b'chol me'odecha has another very profound significance when it comes to Yaakov, and that is b'chol mamoncha. With all of your money, all of your creativity, all of your uniqueness, becomes a focal point of love. And what I want to share with you today is something of a continuation of where we had been last week with Daivd Hamelech. If you take a look at Rashi on that pasuk, parshat V'etchanan, it's a very brief passage but it's an unbelievable passage, to convince you that it's right there.  (9:46) Rashi says on b'chol me'odecha, he says, this is two different people: one is bchol mamoncha, the one who loves G-d even more than his money and the other one is he is willing to give over all of his money over to G-d, the one who loves his money more than his body, but then he gives another perush, davar acher, he says, b'chol me'odecha, what is that? B'chol midah umidha she moded lecha. Whatever G-d sends your way. Whatever He measures out to do, ben b'midat hatov, ben b'midat haporanut. Whether He sends you something you like, or that He sends you something which you experience as a punishment or some kind of trial; whether it's this or that, love Him, love Him. And who do we learn that from? None other than David Hamelech. Rashi goes on and says, b'chen David, hu omer, kos yeshuot esah, uv'shem adonai ekrah, tzarah v'yagon emtzah, uv'shem adonai ekrah, I raise up the cup of salvation, and I call out to the name of G-d, I have been in trials and sufferings, and I call out to G-d, and in the name of G-d I call. So then David Hamelech becomes the ultimate expression in Rashi's teaching here, of love of G-d, and he is the one, no matter what G-d sends, he experiences it as G-d's love and calls his name. Calls his name that he attaches himself to shem Havaya, in His most perfect name, the explicit name, the shem ham'furash of yud key vav key.                 So that David Hamelech is b'chol me'odecha, who comes out of Yaakov and indeed they share this ultimate expression of love of G-d which is in that.                 So what I want to give over today is something of what I believe that looks like in terms of the experience of life and what life is and from there, B"H to take this into our practice, because it is so crucial and basic in terms of what it means to live our lives in full and realized relationship with G-d. because everything else, anything else will not be love, I mean it may be love in terms of what the Rabbis call ahavah t'luyah badavar. A love which relies on something. It needs the constant feeding of my experience of you overtly being good to me and kind to me, but there is another kind of love which is aynat t'luyah badavar, a love which doesn't depend on any overt expression of caring or doing good for me for whch I'm grateful, and that is accessible, if one is able to live the b'chol me'odecha of b'chol midah u'midah she moded lecha, that no matter what it is that He sends, I remain in love with Him. And I believe that the reason for this has to do with the nature of what it means to live in a loving relationship. And that is always to remain connected. But in the deepest, deepest sense.                 Listen to some of the teachings of the Maharal of Prague, who was a great ancestor of the Ba'al Hatanya, and one of the greatest teachers that we've had of what a spritiual life for Jews is meant to be. He tells us that the teaching of Moshe Rabbeinu, of Shema Yisrael Hashem Elokeinu Hashem Echad, must come along with V'ahvata et Hashem Elokecha, meaning that you can't have "Love G-d" unless your experience of G-d is some way a reality of unity. And that's to say the following: Da ki avaha hazot she ha'adam nimshat el hashem yitbarach, you should know that the love that a person has that he is drawn to G-d through, hu mitsad atzmo. It's just the way it is, meaning, bli shum tachlit. It doesn't have some ulterior purpose. It's something that's just the way it is. Rak mitsad atzmo shel ha'adam. It's just what we are as human beings. (15:25? Bfreshesh ben ahavah u'yirah, you should know there is a big difference between love and fear. Hareh hayirah hu hamelech, a fear that a person might have of a king, she rau yirah bapanav, who it's appropraite to be in fear of, ze eyno mistad atzmo shel adam, that's not coming from the person, that's coming formt he circumstances that he's standing in. Meaning, he's so to speak, reacting to something outside of him, and feeling in fear of it. Aval ha'ahavah, hi mitsad atzmo shel ha'adam. But love, that comes from the person himself. Now this is something that, when you first read it, doesn't totally make sense, I mean, love is something that is felt towards someone. What does it mean that the love here is something which comes from the person himself as opposed to the fear, that's a fear of someone. But a love, is that not also a love of? No, it says a fear is something which is created by something external, which you're standing in fear of, but love is something which is derived from the inner being of the person. And the proof being, it says, after all, it says about our love of G-d, V'ahavta et hashem elokecha b'chol l'vavcha, you are to love G-d with all of your being. It never says to fear G-d, that you are to fear G-d with all of your being. And then he goes on, lifnei ki ha'ahavah m'kubelet yoter, ha'adam efshar she tihyeh b'chol l'vavo. It's something which is totally in the person and can't be separated from him. Even if all of the sufferings that can come in the world, come upon this person, af im baim kol hayisurim baolam, ha'ahava she hi b'etzem, eyn kan bitul. A love which is essential can never be broken, ki eyn inyan ha'ahavah, because the love of G-d is nothing but the deveikut bo b'tsad atzmo (17:58) but the complete communion with Him from his own selfhood. [hebrew text]…. This is something which is essential to who we are as human beings, so it doesn't matter how much suffering and travail come upon a person, it cannot destroy something which is the essence of who we are. I'll give you a mashal, because he knows that this is something which is kind of hard to align yourself with. It's like fire. You know, fire always rises. That's the way fire is. Fire rises, and fire is hot. Now you could bring as much as you want against the fire to make it stop rising and stop being hot. Go ahead, do whatever you want to make it stop rising and stop being hot. You can put it in a very cold place. You can run something on it, so that it's not going up but that it's going down somehow, but it's not going to work. The reason why it's not going to work is because the minute it stops doing what it does as fire, it stops being fire. You can't make fire that's not hot. Fire in its essence is hot. That's just what it is. So, too, says, the Maharal, we are in our essence, lovers. Whatever you want to do to us, whatever you might do, and indeed it's done, you can't take that away from us. Because it is an existential definition of what it menas to be a human being. You can't get rid of that. And the reason you can't take it away, he explains, is because G-d is one. And that is to say the following. As one is relating to that which is coming upon him as something which is outside of him, separate and different to him, antithetical to him, and standing against him, so one is not experiencing the life which is the essential life of who we are . Because the truth of who we are is that we are at one with G-d. That's shema yisrael, hashem elokeynu hashem echad. There is only He, there is no other. And once you know that there is only He, there is no other, then whatever comes your way, there's only He, there is no other. And whatever you're experiencing, there's only He, there is no other. And not only that, but that's true of you, too! There's only He, there is no other. Living in a consciousness like that is a consciousness which denies the dichotomy of us and some kind of world that might be functioning antithetical to us. But rather, life becomes something that is rather than lived in dichotomy, life is lived in unity. And when life is lived in unity, then it's all experienced, and this is a true experienced of how it is—as a wellspring that is always flowing. And you yourself is part of that wellspring. It's not like there's you and there's stuff that's working on you, we're all part of the wellspring.                 Now there are interactions between the elements so to speak of that wellspring. The unity that we experience is not as one which is experienced as one which doesn't have differentiation and distinction. But nevertheless, we're all the wellspring that is flowing. The reason that I'm using this image, which is the image that the Rabbis teach is to bring us back to what we were touching upon last week and that was exactly as we were taught it. Because if you remember, the mishnah teaches in the pirkey avot, that there were these five wise men. There was the man whose ability was to hold any water put into him. His teaching was to always have a good eye. See things as good, see things as postivity, as a recipient--as he is. Because he is. And then there was the man who ashrei yulad'to. Who was the son of the joyous mother, who taught always seek to connect to others so that the two of you can birth something new in the synthesis which comes of having a chaver tov. And then there was the great teacher who was called a chassid, who taught not only those who you can birth something together with, but be a shachen tov. Those who live in physical proximity, even though you don't experience your life as being shared with them. That's okay, you're next to each other? Be good to that person, be a shachen tov. And then there was the man who was a yareh chet, who always lived in powerful fear and awareness of the boundaries. And he taught, always pay attnetion to the consequences, roeh et hanolad, always pay attnetion in this world. Make sure that where you invest is where you're going to receive. But the final statement, which Rebbe Yochanan ben Zakkai accepted as being the most powerful, was spoken in the most inclusive and the deepest of all of them as the path that man is to walk was the one taught by Reb Eliezer Ben Arach, which was taught by the man who was an overflowing wellspring, a ma'ayan mitgaber, an overcoming wellspring, and his teaching was, have a lev tov, have a good heart. And we realized in understanding him and his teaching, Reb Eliezer Ben Arach is actually teaching that if you experience life as I do, as an overflowing well, so then your heart becomes one that pounds with all of existence in a way in which everythign you come in contact with, you're actually giving life to. You're always beating a heart which is a heart which is giving life to whatever it is that you come in contact with because you are living the wellspring of life. That's what it menas to have a lev tov.                 But here's the deeper teaching. And this is the one which is teaching, which Rashi says, is the meaning of b'chol me'odecha. And that is to say that to have the lev tov, which is Malchut, which is David, to have the lev tov, which includes them all, is the heart which really can include it all, because everything it experiences, everything it's connected to is part of this flowing wellsrping of life. That means, that when something comes against you, when something comes not for you, antithetical to what it is that you were hoping for. So if you're attached to the lev tov, and if you're attached to the ma'ayan bitgaber, so then it will be transformed. It doesn't have to be transformed—it is! Something which is moving things forward in a way in which the evolving relation of G-d's life, of which you're a part and which is not coming to you is a part, all become participant in bringing life to all.                 David Hamelech actually says, kos yeshuot esah, v'shem hashem ekrah, I raise up this cup and in raising up the cup, he's describing I raise up the cup, whatever it is that has been given me in it, and I call out in G-d's name.                 So actually I want to share something with you which I feel is a demonstration of this, that I experienced the other evening with a group that I'm workign with, in which we're basically working in a personal process in maintaining deveikut. And someone was sharing a particular event that happened to him in which he lost it. Basically, what happens in the group at this point, people are sharing moments that hit them, when they experience emotional drop, in which they become disconnected, Pushing it off. "Pushing it off" means emotionally angry, frustrated, disappointed, sad, disconnected, numb, any one of these emotions which are basically, I can't do it, don't want to deal with it.Since you can't own, can't deal with it, don't want to deal with it, so you get angry, or you get frustrated or have all kinds of emotive reactions that are basically a way of saying, this is not for me.                 So, we've been more and more attentive to that kind of shift, when it becomes, this is not for me. So one of the people in the group told a tale of how he's been spending studying a particular section of the Shulchan Aruch, that has to do with Shabbos, and last Shabbos, he was coming home from shul, and he was with these guests also that he was holing to show a beautiful Shabbos to, and the truth is, before he went to shul, that the gate to the apartment building area where he lives was a little but stuck, so he called up to his wife, you know, to see if someone could take care of this before Shabbos comes. So, gate closed, went to shul, nice davening, the whole thing, and on his way back, he's walking up the street with these people who he's showing this great Shabbos to, and he sees ahead of him at the gate, the Ba'al Habayit, who's not shomer Shabbos observer, standing there with a flashlight, and there's someone there from the building who is a Shabbos observer with a screwdriver, tinkering with the gate trying to get the thing open. Now the particualr section of the Shulchan Aruch that he is learning is all about fixing things on Shabbos and not fixing things on Shabbos. So he's walkign up the street, and he's watching this scene, and starts getting angry, frustrated, disappointed, et cetera. So, there's a whole process around this, but we wanted to look at this, what went on there. Initially his feeling was, initially I was angry, but I caught it, and let go, and it was okay. But as we explored more deeply, and went back to the scene, so the moment that everything dropped out for him, was the moment that he saw (laughing) the screwdriver. That was it. There's this picture of a screwdriver. And he sees this person holding the screwdriver. Like that's it. Right? So we just kind of hold on that, what's going on with the screwdriver, and goes into the emotions there. It's like he's really disappointed, angrier, and angrier. What's the anger saying—which is the next step. He says, "How could you not know what to tell them? How could you not know what the rule is? How could you not speak up? What's the matter with you? Why don't you ever speak up? You never speak up!" And as we turned the questions into statements, which is what they really are—in asking the question, Why don't you know? You're not really disappointed. It's really a statement of You ought to know. You should know the answer to this question. You should know what needs to be done here. You should be speaking up. What's the matter with you? You never speak up! And all the accusations and then going deeper into that, and if you don't speak up, that means you're weak—just asking him: And if you don't speak up, what does that mean? –Weak. And what happens to people who are weak? –People who are weak, nobody ever listens to! And if nobody ever listens to you, then? –Then I'm worthless? All of us have this. It's not any different for him than it is for any of us. I should know. I should speak up. Which is of course, a bunch of malarky. You should know? Well, if you should know, why don't you? I guess, it's not that you should know, it's that you want to know.  Ah, you want to know, well, that's something else entirely. But should know is generating exactly the kind of push-off which turns him into the kind of angry, disconnecting, experiencer reacting to this situation which is one which "I'm not going to take this. I can't take this." And ultimately, I can't take myself. I can't take myself.                 So this passage, which as became clearer to him, these kinds of lies that he's telling himself, and it became clearer and clearer to him that it's a lie to say I should have known what to say. That's not true, that he should know what to say. It's that he would want to know what to say. And as, one by one, he went down and realized he became released of that activity, which is completely been built out of his unwillingness to accept life  as a flowing well which is bubbling up with a new life form, which is him responding to this circumstance in a way in which he, and all, will grow from. You see, to be there with a lev tov, which is to be as one who is in the spring and life flowing now into its next realization through him, It's all one, this is where it's taking me, this is where it's going, it's to be modeh and take you to the meod. Because this is how deep Chazal are. That to be modeh, no matter what G-d sends your way, is to achieve and connect with the meod. Because, what is the meod? The meod is the more than what already is. And this it the new level. The meod is the more than what already is. And in order for us to move to the more than what already is, you have to be willing to shake loose of what already is.  And the way that happens is when you get hit by those events which are initially experienced as being antithetical to us, because of course they are—they are antithetical to the way we already are. But if you experience them as being part of the ma'ayan mitbgabeir, so then you'll experience them as taking you to the meod. That's why the rabbis say that meodecha is someone who's modeh ben b'midah tovah, ben b'midat puranut. Makes no difference, because he's living the meod, he's living the more than what already is. What stands in the way is the self-depreciating belittling voice which accusees you of not having the stuff to live up to the realization. That's what that accusation is. You should have known, you should have spoken up, you should have done this, you should have done that. You're wrong for that, it's no good because they're doing it the way I've told them a thousand times that they shouldn't, blablablablablabla, you can say it as many ways as you want, you don't' have what it takes to live what is now here. You don't have what it takes, And it will take whatever voice which will be the one which is your smallness speaking, it'll be whatever voice you can train, or you've trained yourself to bespeak your miniscule nothingness in the face of what life is sending you. His voice was I'm weak, and the way he kept weak in place was Weak people, no one hears, and they're basically worthless. That's the lock.                 That's why, by the way, the ma'ayan has to be a ma'ayan mitgaber. It has to be an overcoming spring because what it needs to overcome are the fears of our worthlessness and our smallness that we're not up to the task. That's why it had to be Rabbi Eliezer ben Arach, whose name literally means G-d is my help, I'm the son of worht. Arach, Ayin reish chaf. I'm the son of worth, because he experiences full worthiness and worthfulness by always experiencing life as being a ma'ayan mitgaber. And he is always able to be experiencing life as being a ma'ayan mitgaber because he's always attached to worth. Well, when this person came to this realization and was able to clear away the garbage that was holding him in his disconnected, disassociating exiled consciousness—exiled in the deepest sense of he can't be in the world The world is just against him, hitting against him, against him, against him (sounds of a fist and hand together) all the time. Well, when that cleared, the one word which he had to describe it was cheirut—I'm released. And I want to tell you something. It was very beautiful because it was in the context of the group.                 Now one of the members of the group was sitting like, quietly, while other people were responding to what was going on for them, until at the end when he said, well, I was there. He was physically there that Friday night, when this happened. And I want to tell you that even though you didn't say a word, you pushed everyone off. I could not relate to you at all. You were just completely push-off energy. And I want to tell you now, now I feel so close to you. Because what had shifted, and this is really what happens, what had shifted is that the reality that he was now living was of connectivity, because he had cleared away all the voice of denigration and was now able to live life as the ma'ayan mitgaber. And attachment to it. So now everyone aronud him felt close to him, because that's what happens. Because when you live your life as a ma'ayan mitgaber, you become a lev tov. You become a beating good heart, And now everyone is drawing life sustenance with you, and even from you. When you have moved into that enlightened place, which is the truth of who you are. This is really the root of it all. And living a life of deveikut, as the Maharal says, and the reason it's so important to tell us here that it's all one, and that it's the essence of who you are because any slivering of a hair-space miss that it's all one and this is my essence of being a loving, communing being with G-d and the life he is living thorugh me and everything around me, so as much as you'll be missing that, so you'll be missing love. And as much as you'll be missing that, you'll be missing the ability to be in meodecha. To be in the moment when G-d becomes, ki v'yachol, more than He was before. So to speak. But it's ouronly place on the planet is in making life more than it was before And the only way we can make life more than it was before is when we leave behind all of the deprecations that we have speaking to us saying, Not for you, baby, not for you. That's the creativty, which is a joined co-creating with the Creator of the Universe. And it's why we saw—the Torah is built on this—as we saw the first thirty-two words, Bereshit barah elokim, et cetera, the first thirty-two words, which is the gematria of lev, have the word following them, the thirty-third word, tov. So that the whole Creation is lev tov. That's what it is, it's a pounding heart beating with sourcing of life and of the waters of goodness which are always bubbling up with new and ever-changing forms, which as much as you are relating in unity to the source of that wellspring, all of those changing forms will be possibilities for you of growing  into your meod. And this requires the direction that meod has, of clarity of purpose, and it requires an attachment always to the essence of who we are as beings of G-d.      This is why it derives from Yaakov, it's the same word. But it comes to its expression in David. In the "practics" of it—whatever you send my way, kod yeshuot esah, whatever you send my way, I'm raising up the cup of salvation. It's all salvation, I'm raising it up. Kos, by the way, is the same gematria as the word elokim, Elokim being the aspect of divine justice. So that David Hamelech is saying, I'm raising up the kos, which is elokim, which is your judgements, as yeshuot, as salvations. And I'll tell you why, because Yesha, is yesh ayin, seventy. That's what David says, those are my seventy years. And you know what my seventy years are? My seventy years are, indeed, the years I was never menat to have. If you remember, he was meant to not be born, until Adam Harishon donated seventy years. Which is to say, because David experience his life, not as some separate phenomenon, so he is always living life as a wellsrping flowing through him. It's not my particular life. I am a mouthpiece for all of life. Yesh Ayin, Yesh ayin, which is the ma'ayan. That's yechuot, kos yeshuot esah.                  (Someone passing out tissues/ "It's the flowing ma'ayan," the tearful participant says) And I want to tell you something. It's a most beautiful thing. Which is also about Avraham, Yitzchak, Yaakov, and David. And that is that the Gemara in kuf tet vav in Masechet Pesachim, says in the end of time, G-d's goin to make a great feast. And when everyone's done eating this great feast at the end of time, there's going to be the question of who is going to be mechubik with the benching. Who is going to lead the birkat hamazon, the blessing after the meal. So G-d's going to turn to Avraham, and say, "Avraham, maybe you? Would you like to take the cup for bentching?" So Avraham's says, "No, no, out of me came Yitzchak, it's true, but also Yishmael."  "Oh, okay, Yitzchak, how about you, will you be mechubik with the benching? Yitzchak ben Avraham." Now, Yitzchak says, "No it can't be me, because from me came Yaakov, but also came Esav." So now He turns to Yaakov, and he says, "Yaakov, please, would you please bentch for all of Life?" So Yaakov says, "You know, I can't. You know, I married two sisters, and the Torah prohibits marrying two sisters." So He turns to David, and David says, "Kos yeshuot esah, ub'sem adon-ai ekrah. Tsarah v'yagon emtsah. Ub'shem ado-nai ekrah." So he takes the cup and leads the final, closing blessing to G-d for all of the sustenance that life has provided. It was the final bentching. But you see, only David could because only he lived out of the dichotomy. It's for me, you know, G-d, it's not either, or. For me, it's not either Yishmael or Yitzchak. For me, it's not Esav or Yaakov, For me it's not two wives. For me, whatever has been has been, whatever is, is, and it's all You and Your name, which I now bless. That's how it ends. That's how existence ends. With that final bentching. Taking all of how life has sustained us with. And putting it into that one cup, that specifically David will be the one who can bless. And that's because it's exactly what the Rambam taught us about David, it's the truth—he's never cholek kavod l'atsmo. He is never separating himself out to give himself honor. Because as soon as you do that, you cease to be a participant and mouthpiece for the wellspring which is life. And it's exacltly the way it works.                 I have another story. I was walking through the Old City yesterday morning. I go sometimes early in the morning. And there was a group of people, let's put it this way: clearly bigger, clearly stronger than me walking by in one of the alleyways which weren't necessarily one of the better places to be hanging out early in the morning. So I'm looking at this and all of a sudden it it became clear to me, that maybe they'd be bigger than me in this form, but they're not bigger than what I really am. Nothing could possibly be. And that's the truth. Because there is nothing bigger than what we really are. And soon as you're attached to it, there's nothing that could overcome that, because it's a ma'ayan mitgaber.  The primary overcoming that the ma'ayan must overcome is your own fears. And your own fears rooted in your experience of yourself as a separate, small, inconsequential speck that can't stand up to it. Could you repeat the translation of what David says?   I'd love to. What King David speaks are the verses in the chapter of 166 in Tehillim. G-d, I love You, that begins, You always hear my voice. You turn Your ear towards me, as I call out to you with all of my life in all of my days. Even when the pangs of death surrounded me and the narrow straights of hell found me, and I found trials and tribulations, I called out in Your name. Please, G-d, redeem, save my soul. Oh, G-d, you're always merciful. You always have compassion. You guard the fools, you raise them up, You save me. Bring me to my resting because you have brought upon me. You have saved me from death. You have taken my eyes away from tear and my legs from falling. I always walk before You, G-d, these are the lands of life. Asd I speak, I believe. Even though I've suffered. I once said people are false, but now I know and can return to You, G-d, the great cup of salvation, which I raise up as I call Your name.                 So what the Rabbis teach of David's song here is that he raises up the cup whether it's tsarah b'yagon, whether it's gifts that are overtly and apparently for his beneft. He raises up the cup. Kos yehuot esah. Because he's always calling G-d's name. That's his communing with G-d which is a communing of meodecha. A communing of the more than was. The more than was. This is why the Rabbis also teach, the way in which G-d saw it all—if you  remember at the very beginning, we saw that the first thing that G-d does after He creates is that He looks at it all with an ayin tovah. He created the light, it was good, He created the this, and it was good. Then he looks at it all and He says it's tov meod. On tov meod. On tov meod, the Rabbis say, What's tov meod? That's suffering. Oh my G-d. What's wrong with them? What? Tov meod is suffering? Yeah. Tov meod is suffering. And I'll tell you what I think is happening there. It's very simple. When you look at it all, vayar et kol asher asah. When He saw everything He had made, only when He saw everything that He had made could He say that suffering is tov meod. That, what it does is it pushes everythign to the next level. If you're not seeing everything, if all you're seeing is the pieces, so then just have an ayin tovah. Try to look at it with a good attitude and find what's good in it. But if you can see it all, then you'll see that the yisurim are the meod of creation, they're when it's moving beyond what it already is. That's loving G-d b'chol meodecha, that's the tov meod of creation and it's David Hamelech who brings that. Why does it have to be Daivd? I believe it's rooted in what the Rambam tells us about his joy. David is the one who "lets loose." And stops worrying about himself. (59:13 inaudible question) Oh, we could never know that. We can explain it within our context. We can talk about it in our experience of having been that way. But we can never explain why it is that G-d made a world in which that would be the mechanism through which the meod would come into realization. We could never explain or know that. That's something which we just have to surrender to. Because to know and understand that would be to step out of the very consciousness which we've been created with. And to look from the outside at the other possibilities for what could have been, such that there would be a world in which there would be growth without suffering, in which there would be a growth without first there having been a lack which then the grower grows into. Could there be a world in which there would be no lack, but that everything would be growing? Could there be such a world? It's unimaginable to us. You can't have growing without there having been lack that proceded the growing that you grew into. There must have been an empty space that you grew into and filled by virtue of your growth. See, you can't imagine a world in which there would be a growing light without there having previously been darkness.              So to ask the question would require of us that we'd somehow have access to the infinite possibilties of what could have been and then wonder, well, why'd you chose this one? But we can't see that, because we're trapped by the consciousness which we have been created with/trapped with/gifted with—the consciousness that G-d has given us. So what we can do is live that to its fullest. In full acceptance. And this is the full resignation—not in the negative sense of giving up, but resignation in the sense of  the softness of the touch that we need to live life with.                 There is a beautiful teaching that the Rabbis teach us, that Achiya Hashiloni, Achiya was a great prophet of Israel, living in the time of Yiravam. So he gives a prophesy to Yiravam and he says, the kingdom of Israel is going to be destroyed, like a kaneh, a reed on the waters, like a reed is blown on the waters. So the Rabbis say, Boy, look at what Bilaam said, who was such a big rashah. Bilaam who blessed the people, he said that we would be like strong-standing cedars, k'arazim nitayu. The prophet of Israel talks about us being like a reed? And Bilaam, our greatest hater talks about us as being a cedar? What's going on? So they say, well, better the curses of the lovers than the blessings of the haters, because when the winds come, the cedar is toppled. But the reed knows to bend.                 So as long as we are standing up strong against—why does it have to be this way? Should have been different! If we stand outside reality, say how it should be, we'll forever be living the accusations which disconnect us from life and block us from the growth that's offered. But if we can surrender in the most beautiful and creative way. I don't know why he made the world this way, I mamash don't know. But I know one thing: You saw it and declared that it was good. And if You saw it and declared that it was good, and therefore kept it, so You're good. And I know that though I can't outside of it and judge it, I can live within it and know that it's all Your lev tov. Once I know that, I can live the fountain. And I can be with what life sends me in its meod. And then we join David in giving a bracha to all that life has sent us, given us, us sustained us with. And can say kos yeshuot esah, in full love of Him. But anything else, the Maharal says, will not be love. Because love is communion and at-oneness with. The full heart.                 Questions: Am I hearing it correctly that there is lev tov and ayin tov? And ayin tov is when you try to experience everything as good as opposed to lev tov is seeing the bad also and you approach it with equanimity? Not only equanimity, but also creativity. Creativity as in ma'ayan mitgaber. It's nt really equanimity. The equanimity, so to speak, is the root of the creativity. Equanimity means that I am able to equally be present to it as it is, whether it is negative or positive. I am not buffeted around by it all the time. In kabbalistic terminology—its also in the mishne brurah—equanimity has to do with shem havayah, yud jey vav key, shivit hashem l'negdi tamid, whatever's coming against me, so to speak, l'negdi, I always put the name of G-d there. Yud key vav key, which the Gra, the Gaon of Vilna says, has as its main meaning, heyo numtsa ? (1:07:45) it simply is. When you are attached to G-d as "simply is" then you are "simply is." And when you are "simply is", whatever life hits you with, I simply am. That's equanimity. Did I get it right? And elokim, the name of G-d which is the kos, the cup, which holds Him, is the judgemnts and the differences, and the distinctions and the differentiations, which are what we must also relate to in a way in which we creatively respond to them                 But what I want to tell you Jackie, and this is crucial, the ability to creatively respond to them is rooted in how much you have the equanimity of shem havayah. And I'll say it in simple language. That when you're hit and buffeted around by all of what life sends you, if you remain rooted in It's all G-d Who is simply being, then whatever hits you becomes a creative opportunity for bringing out the meod. The enxt evlving step. That's the parable of the kane suf, of the reed that remains rooted, and therfore is able to be with what is in a way that is not disconnecting and antagonizing in reactivity, but is rooted in the deep waters and is not prone to topple over as is the angry erez. I just wanted to hear what the difference practically was, like and how we experinece. Creativity versus--. Yes, creativity versus equanimity. Creativity is rooted in equanimity. Creativity which is shem elokim, which is the creative force—bereshit barah elokim—has to be rooted in shem havaya in order to relate creatively to the tribulations. So meaning that when we face a tribulation we don't just say, wow , this is a tribulation; we say, how can I creatively face this? Absolutely. Now the only way for that to happen is exactly in the kind of process that I describe before. Like in the story. He saw the screwdriver, felt a little angry, he was sure hed taken care of it. But the person who was there witnessing what was happening, threw out the entire event, completely repulsed by this person. Because if you try to skip steps and don't try to travel through the intensity of the feelings it's arousing. And the intensity of the lies you're telling yourself, so then you will not be guided by the event to what the next growth-filled expression is going to be. You won't grow from it. You'll be like, yeah, I dealt with it. What do you mean, I dealt with it? This is an offering from G-d, from where His life is now opening up to. What do you mean, you dealt with it? Be in it. And hear all the reactivity which is the way of seeing where you are now so that now from there you can move into the meod of where you're next to go to. That's the way you get your guidance. But it has to be rooted in the yud of yud key vav key. You know the process begins with the bottom hey, life as it is. Moves to the vav, my emotive experience of it. Then it leads to the hey, the upper hey, which is your ability to think and cognate around it, these are the reactive thoughts still. Then still in the hey, moves to evaluating true or false. Then moves up to the yud, I receive your wisdom, G-d. And I'm a receptacle for it. And now I'm going to follow Your name down. Into the hey, a new perspective. Down to the vav, an emotively responding to and relating to and the down to the bottom hey which is David choosing to be modeh to whatever You sent me and to creatively produce to that by being attached to, in Chassidic teachings, that upper wellspring which is the upper yud, which travells down, the source of the spring, which is the yud, and then the spreading of the spring which is the hey, and then the river that follows down through the vav and then down into the bottom hey which is your creative choice to where you will direct that river to. Where is life going? It travels through you in your choosing, if you are modeh to whatever it sends you, and then you become co-creator of the meod, which is both the specific individuality which is yours, as we saw in Yaakov, and the divine connection of that, which was Leah, and the realization of it, through David, by accepting whatever life sends in real and true equanimity and surrender to it as it is, which then breathes and births the choice of where you will go and where it is to go now. It's a paradoxical spiritual condition that requires of that first the surrender, which sounds so passive, and therefore it seems like like I'm just going to accept it and be with it and quiet down and and basically die in peace. No, its not that way at all. You don't die there at all. You know why you don't die there? Because life is an effervescent wellspring bubbling up through you. All you have to do is there is you shake off the shackles, of the Michal, who is looking out the window of your self-consciousness, saying, Get back to the way you're supposed to be.  Get back to the way you are, have been, David, what are you making such a scene for? There the Rambam says if you would have been cholek kavod l'atsmo, you would have immediately gone into Galut. Because it would have been moneh for himself, the simchah and the love, the joy and the love which that moment was bubbling up for him. Mamash would have been the end of malchut, the end of everything. But instead, he's dancing it up like crazy. Almost as if the scene needed all of the elements of it. It needed Michal looking out the window, and it needed David being misgaber on that . It needed all of it for that life force to flow, but anything else would have been galut, like the Rambam says. The galut would have been the galut of life, detachment from G-d. These aren't easy spaces. They require meditative conditions. They require anchoring yourself all the time in this. This isn't something that once you've got it, you've got it. Not all all, We've got to say Shema Yisrael at least. Some people say it five times a day. They get up, they say, Shema Yisrael, and then during korbanos, they say it again during Shacharis. Then they say it again at Maariv, then you say it again before you go to sleep, then you say it again before you die. Just like, Shema Yisrael, all the time you have to be saying it. It's not so to speak our natural condition in the sense of the externalities of the forms that we live. It's got to be reawakened. Because to function we're always functioning in a consciousness of separateness. You always have to be reconnecting yourself, consciously choosing it. That's the way G-d made his world, Jackie, whether we like it or not. Why didn't He just make a world where we'd all be enlightened, where we'd just know this all of the time? Why did it have to be like the Rambam says, and avodah gedolah, a very great work, which is stop stopping yourself, as the Rambam says. Stop stopping yourself from connecting to this. Why? We can never know. But it's the great work of meod. So the medo and the lev to, it's not like the placidness of equanimity, it's the flowing joy of really being alive. Creative joy, that's why I was emphasizing last week: eym habanim smecha, that's flowing through it. In fact, the kabbalah says that the wine that is in the cup that David is holding is the wine of the happy mother who is birthing, because yayin is gematria shivim, it's also seventy. And it relates both ot the malchut and also to binah. It's joyous wine. He has to be holding up a cup of joyous wine.  There's also a drunken wine, which in the kabbalah is evil wine. This the Ba'al Hatanya talks about. The drunken wine is when you just disconnect and cop out. The joyous wine is an opening to creativity. I'm wondering with the ayin tov. 1) If you see things with an ayin tov, so how can you deal with things that are not tov, in the sense that, what if something needs to be addressed. This is not pacific, in the sense of just accept it as it is. There is a difference between reactively fighting and responding appropraitely . Reactive fighting comes from anger: this is not the way it should be.  Responding rightly is rooted in the equanimity of shem havayah. This is exactly what should be right now. But part of what should be is me in the picture, called upon to fight this evil, if that's what it is. But how do you fight if not in a reactive way, and by calling it evil are you not having an ayin lo tov. No, in calling it evil, you're describing that this is something which is a lack in creation that I am hear now to fill. It might involve chasing down the person doing evil. It might involve taking him to court. It might involve responding right on the spot physically. You don't call that reacting? In English, it's hard to make that havchanah, but in a language which we'll kind of agree to semantically, if it's angry, pushing away, then that's a reactivity, which is not rooted in the equanimity of shem havayah. And therefore, I'm not creatively focusing on what this growing in creation is meant to happen now—I'm just pushing it off. But you might have to shoot. You might have to deveop a tank to fight these people. We're not talking about something which, not necessarily mean action. Can you give an example, like the story you told. How could the passerby have dealt with the situation in a different way. I'm not talking about the internal dialogue. I'm talking about— Exactly. I asked him. How would you have liked to respond now? Imagine that you have returned to the scene, and choose how you want to be there. So what did you choose? He chose to see the screwdriver, breathe and feel calm. Consider whether he knew whether this was permitted or not, and to go over to the person with a smile and say, Remember, it's Shabbos, and I think there's a question about what you're doing. What I learned is this. Shabbat Shalom. I did something similar and the other person's reaction was very. I understand that if someone makes Kiddush and they don't keep Shabbat, whether it's kosher. Whether you can be exempted by it. Whether you can fulfill your obligation through it. So I went up to someone who made Kiddush at a meal where I was. So I mentioned it. I said, you know, I didn't make it as an attack, I said I'm just saying this because I'm concerned for myself… but it didn't feel like the next step was connection, and I don't know if I was looking at it from a negative eye. Maybe I could have said, well, he's trying. How would you interpret that situation, applying the logic of the class. It's possible that you did the right thing. But you said that the next step was like ayin tov, which is good eye, and then you connect with others. I don't know if it did, but on a certain level it did, because we ended up having a two hour conversation about halachah, but— And I want to tell you something else. It's not the end of the story. The story didn't end at that moment. Who knows where the person went with that and what you set in motion. How do you know? You don't. Unless you trust. So you don't think that me seeing the situation with an ayin tov— There's no guarantee that in the moment the person is going to say, thank you, you enlightened being, for that truth. I don't know if in that moment I had an ayin tov. I don't know either. But I'm saying you can't judge yourself in that particular moment of time. Again, for many reasons, one of them being, the story's not over. It will only be over when David raises the cup at the end of creation and says, I see it, kos yeshuot ekrah ub'shem ado-nai ekrah. David Hamelech hu achi meluchlach. Because his hands are full of blood, and Elishevah. That's what the Rabbis said, David did it so that the pathway would be open for us as individuals to do teshuvah. It's impossible to imagine that the one who would raise that cup would never made a mistake even once. You wouldn't say, ah, the one who's raising the cup, he never made a mistake even once. What does that have to do with what we've been through?

Series: Be'erot, Love & Relationship with God.   Episode Transcript: Today is the yartzeit of the Alter Rebbe, the first Rebbe of Chabad, and being that he is someone I am very attached to, I want to share with you some of his writing in the contexts of what we've been learning-- which is a process of how G-d has filled out the elements of love of Him in the world through particular personalities, and viewing them through a transpersonal perspective, and seeing how the principles of love of G-d have become revealed and manifest in the world through the great teachers of it and the different aspects of Avraham, Yitzchak and Yaakov (who then becomes Yisrael) and very particular attention we paid to the nature of the relationships of Yaakov to Rachel and Yisrael to Leah…                 And last time we were in exploration in the particular way in which Leah has come to her own and became the mother of the malchut, of Yehudah, who in a process in which he became very aware of her particular and special gift, and how she knew, and named her subsequent children accordingly, she knew to take that to the right place, by virtue of both giving up on the insistance of it being for her, which became revealed through the way she…became very aware of it not being about her-- we didn't explore this much  but she actually learned that from Rachel, perhaps we can go back to that … this principle of resignation, but not in the negative sense of it, but rather through the realization that it's not about her, and her revelation of her particular gift that is hers, is meant to come into the world dafka sometimes by letting go. And that kind of letting go is something which then achieved for her and accessed for her a different level of malchut, which is the ability to apply herself, or the machut's ability to apply herself in the world in any of the myriad and infinite circumstances and inerconnections and inter-relationships that come up by virtue of what happens.                 I'll tell you what I mean in simple terms. A person who's discovered their special gift and then becomes closed in by it, and that can happen--it's all about me--the expression of it through me, everything then becomes servant for me, and the manifestation of what is me? all becomes quite disgusting, when people get there and they turn into these monstrous controllers of circumstances, of people, of realities in order that the me that they have discovered be able to become fully realized and fully manifest. These people strut around the world as if they are owners of the planet and controllers of other people, and really put themselves into reality from a position of it's what I have achieved, what I am meant to achieve, what I know my reality to be, and everything is here to serve it. That kind of a personal reality is extremely stagnated, domineering, and the opposite of what malchut is meant to be.                 Because the reality that Leah births, through Yissaschar, is entirely different, it's the reality of knowing my special gift, and that gift is in full participation with the entire planet, and the circumstances and realities that I come across and face at every moment are there, not for me to control so that they can fit into some preconceived notion of what they have to be and what I've decided that I am and what will serve me, but it's the opposite. It's total surprise. Life is always taking you for a surprise. The things that come up and happen are not meant for you to control at all, but rather they are meant for you to be drawing from in order that the realization and the fullness of what your special reality is be able to come to expression in the fullest way. Sometimes even without it coming to realization without it being through you specifically.                 And this is so crucial to know, as we saw that one of the great teachers of this is Hillel the Zakeyn, who is the same man who teaches us that the clal gadol b'Torah--that the great principal of the Torah--v'ahavta l'reecha c'mocha--is that you shall love your fellow as yourself.                 And Hillel Hazakeyn is standing in the Beit HaMikdash in full joy at the Simchat Beit Shoevah… and he's saying the most spiritually horrifying thing --or one would take it that way if they had the wrong perspective and that is I'm ani kan hakol kan, if I am here, than everything is here. But what does that mean? If I am here everything is here sounds like it could mean, if I am here, nothing else matters. The only thing I care about is me and I'm here. So, everything is here. That would be a way to read Hillel's statement. But knowing that Hillel the Zakeyn is the man of v'ahavta l're'echa c'mocha, actually to listen to him carefully will give the opposite voice. Not that I am here and everything is here doesn't mean that I am here and nothing else matters, because if I'm here than everything that needs to be here is here, but the opposite. If I'm really here, I am present, then everything is here. Because when there is the person who is fully present to the reality of who they really are, and their ani, their selfhood, is clear, pronounced and expressed and joyous--we'll see how crucial that element of being joyous is--then that whole reality sings along with you, because it's all here with you at that moment and this is built upon a principal that we'll be B"H learning about today which is has to do with interconnectivity which is crucial for us to see.                 So that I want to point out the root of that comes with Leah in her giving up, and Hillel indeed was one of the nasim of the Jewish people, a descendant of David HaMelech, so it's important to take a greater look at him as we look into greater clarity as to what David HaMelech is about and what the malchut is about. Because that's really what we've been working on ever since we've been exploring Leah, especially through hodaya, her realization of joyous thankfulness that she brought to the world on the birth of yehudah, who is, of course, the malchut. Yehudah comes with these two other children, because in the machaneh, in the midbar, Yehudah who stands on the east side, which is our forward in our four directions, Yehudah has to his right, Yissaschar, and he has to his left, Zevulun. And these are the elements that make right malchut. It's not like Yissaschar and Zevulun belong to some other camp. They exactly belong with malchut.                 So when you go back to Hillel dancing there in the Beit HaMikash, in the joyous Simchat Beit Shoevah, and he's the child of David HaMelech, so we're going to see some very profound things that have to do with the elements of Yehudah and the elements of malchut especially as they relate to love, because it's Hillel HaZakeyn, and it's v'ahavta l'reacha c'mcocha, so when he says, ani kan v'kol kan, I believe he's coming from the realization of selfhood that knows that there is no way that anything in the world could be left out of the full realization of my selfhood, and the reason for that is very clear, because the entire world exists by virtue of the interconnectivity of all of its elements. You cannot ever exist as some independent, atomic particle which is not in relation to everything else.                 Now they talk about in physics about the butterfly effect, or the chaos principles or all kinds of aspects of reality which now even as I'm moving my hand here better be careful, because I might be setting off some kind of tycoon ("typhoon" --DG) in Malaysia or something and that's the truth, the incredible interconnectness of things means that but it also means that there's nothing in reality that's really irrelevant with the nature of who you really are if you're in tune with who you are. If you're missing it, so then your environment is smaller and smaller,  but if you're really fully expressing what the world is meant to be expressing through you, well, the world is really meant to be expressing it through you and you're not alone. That's one of the most beautiful realizations, is that you're never alone, when you're alone, when you're really alone  because when you're really alone, meaning, when you become really unique, and really purposeful, really on target, on the mark, this was the deep teaching about Yaakov being left alone.                 The lvado of Yaakov, where G-d was willing to say, or he was willing to say, ani eloka batachtonim, which Rashi told us, and according to the Ramban, that the Shechinah lives in Eretz Yisrael. Meaning that the Shechinah lives in the place which, by its nature, is connected to the entire planet because it is the place that the entire planet began from. It is the place in that first relationship with G-d, and so, when he is fully realized into that, then he is touching everything. The Malchut expresses that from the vantage point of me. Very aware of himself being there, im ani kan hakol kan, it can't be that there'd be anything that's left out of this great moment of me being here in full joy. Again, as we'll see the element of joy is crucial. I believe of that aspect of the malchut of I'm connected to all and it's not about me, comes as born through Leah's resignation and giving up, coming through her body and sending in a shifcha, which we saw, she declares, it's true Yaakov that I hired you, sachor scharitcha for the dudaim, but I want to tell you something, this child who is called Yisasschar, was born not because I bought you, but because I dafka gave you up as the one who would sleep with me in this personal and specific embodied manifestation. I gave you up for the higher purpose in which we're both joined together, which is bringing in the shvatim, bringing these children into the world, aym ha banim smaycha, joyous even in the sense, when the child comes through some other body, joyous in that. She's attached to that, that's her true and deep attachments, as the mother of the children.                 And so in giving up Yaakov, ironically, she buys him to sleep with him that night, but in buying him, she achieves the sachar, the reward, which is is only achievable for those who are willing to give it up for their particular and specific manifestation. And that rewrad is the reward of a child who will then become the paradigm for a Talmid chacham.                  You see, Yissachar, the pasuk in Divrei Yamim says, that benei Yissachar, (14:44) yodeh binah l'iteem. The children of Yissachar are the ones who know binah in its timeliness. They know exactly what's to come in time. They were big talmidei chachmim. And the specific aspect they had was yodei binah, which is, of course, Leah, the aym habanim smecha. The power to creatively and joyously bring new realities into the world, l'iti, according to the right time. And this is so crucial. That's a specific pasuk in Divrei Ha yamim. I don't have the perek, I'm sorry. In Chronicles. They were big as rashei sanhedrin, there were two hundred of them, from that tribe, that tribe was big. And the specific aspect of Talmid Chachamim that they had was yadei binah, which is of course Leah, the aym ha banim smechah, the power to creatively and joyously bring new realities into the world, l'itim. at the right time. Because a real talmid chacham will always speak the voice of the present. They are the only ones who can really poskin halachah and teach Torah. They're the ones who know what the times, so to speak, call for. And that's because they have resigned their previous preceptions and preconceived notions and insistance on coming through me as I have formed myself and as I know myself to have become, and they are able to live with the openness to what reality is bringing, what this present moment in life is calling forth, and only those of that profound sense of the mutual nature of creative expression, meaning: it's not me and my teaching, nor is it a reality that is solidified and become standardized and set, but there is something that is born between the contact of the two of us, which is a mutual creation by virtue of the interrelationship between us. That's true Torah she b'al eh, which is not one or the other; it's the most beautiful relationship between G-d's revealed word and the meaning of the time and the moment and the particular personhood of the talmid chacham who speaking it.                 That's what it is, Like it or not. You won't like it if what you're looking for is the set-in-stone absolute truths. You won't like it if you're afraid of changes in dynamic which means that it's not absolute. But you'll love it if what you're in love with is relationship. Because that means it's always being made anew and fresh at every moment. So the people who become the greatest talmidei chachmim are the ones who are descended from Leah's being resigned about it being from her particular body. And then that sachar comes, being first and foremost the great teachers of Torah, but the truth is, more deeply, being the very possibility of being sachar and reward. In the true spiritual sense, where I'm not getting the reward for this particular form that I'm formed in but I'm participating in divine reward, which means it's beyond the particular boundaries of myself.                 Here's something from a student of the Admor HaZakeyn's son. The great pleasure of sachar, of reward, when it comes to the physical life, so the more body-bound you become, and the more particular that you become, so the more pleasure there is in the reward. But when it comes to spiritual rewards it's exactly the opposite. The less you are attached to and insisting upon your own particular boundaries, so the more you can experience the joy and the pleasure of G-d's presence, and it's ironic, because He wants you in your specificity. But He only wants us in our specificity, inasmuch as we recognize that it's not about us.  That we are giving it up to He who is greater than us, then the pleasure is very great. That's the yesh sachar, Yissaschar, and it comes down again into how these people interact with reality.                 Here's a story about someone named Shimon Hamsuni. Had a chop--he realized something. What he realized was that every time that it says et in the Torah, that it comes to include something else. Bereshit barah elokim, et hashamayim v'et ha'aretz. Must be coming to include something else, kol et she b'torah he darshaned, What does the et mean? He built up a whole insitute, he was there with talmidim, and they were darshaning every et in the Torah and they had this wild Guinness thing going, and they get to a pasuk--et Hashem elokecha, Tirah, you are to stand in fear of G-d, you are completely batel to G-d, which ultimately is an experience of that there is nothing else but G-d, completely abnegated before Him that is ultimate and complete and perfect fear. Not fear in the sense of being afraid, but in the sense of utter awe. So they get to the pasuk and they can't figure out what to do with that. Along with G-d, you should also fear what? You are going to compare something with G-d, especially when it comes to tirah, when you should be completely abnegated before G-d, now what do we do? So they get revved up, what are you going to do? Nobody's got anything, so he gets up in front of his tzibur, and he says, k'shem shkibalti schar al ha drishot, kach kibalti schar al hadrisha. (22:38) The way I received sachar for my darshaning all these, in the same way now, I receive sahcar from my absolving and my pulling back from darshaning. Meaning, okay, it didn't work out. It means, he's let go of the pre-conceived reality that he's built of what his life is about and what it's for. He's hit something now. Everything would have turned into a lie, if he can't darshan this one, like the whole thing is gone. Well, if it's about me getting my thing out into the world, then man, he's going to fight hard, but if it's about me and my devotion and love of G-d, and whatever He brings me is the reflection and the dynamic interraction that I'm meant to have now, that calls me forth, what is being called forth now, and what is always being called forth. It wasn't me and my mosdos, my institutions, me and my expressions, me and my word that I'm coming about, no, it wasn't about that. It was about me and my devotion to truth, to G-d, and so, the same sachar, that I got for all the great drashas that I made, I get for this. It's really the same thing.                 So then the Gemara goes on and says, until Rebbe Akiva came along, and he said….et Hashem elokecha tira, lrabo talmidei chachamim. Et Hashem elokecha tira comes to include talmidei chachmim. Hey, where was Rebbe Akiva until now? How come he didn't speak up? You know what happened? When he saw Hamsuni, he saw it would be possible that there would be someone who lives the presence of G-d so much that it is a reality which is formed by the nature of the relationship that he has with G-d and the truths that now become revealed by the dynamic of his interaction with G-d's being, with G-d's teaching. It was like, Hamsuni became the revelation of the one who was, so to speak, godlike in his not being about his small self, but his being about the revelation of the truth of all. Not about my particular project. But if it's the truth that's meant to come through right now, like the et thing doesn't work, okay, that's a different kind of a personality, it's surrender to the greater being of G-d, Who continues to speak through me, but not necessarily in a way that I expected. Ah, that's Rabbi Akiva, that's a talmid chacham. That's a ben Yissachar.                 I personally long for talmidei chachamim like that who are real in that. Because so much today is about… rebuilding what was, or holding on to the world we once knew… Yeshivas get named for European [towns?] that have long been destroyed as if somehow we're doing them a favor by continuing to do what they did. When the honest truth is, no one's really doing what they did anymore. Maybe they're not doing what they did, it's not even true, but somehow people think the comfort in their thinking that they do. But that comfort in thinking you're doing what they did, also stifles your ability to be l'itim, to be those who know the times and live them in a full connectivity to what is right now. It's as if those people--and excuse me for holding forth on this--,it's almost if they've given up on G-d, as if G-d stopped producing sometime, it's no longer the bechina of aym habanim smecha it's all about shorring up, holding on, lhitchazek, be strong, we'll make it through, okay, it's true, we have to be strong because there's a lot of lies in the world, but if all you are is being mitchazak, if all you are is being strong, you're going to miss all the truths too, which are meant to be born in this moment. Those are the true talmidei chachamim, those who so to speak resigned their bodies, and resigned their attempt to just be comfortable with and shorr up what they already know and what has already been.                 See, I believe this is what is meant by a dirah batachtonim, making a dwelling place for G-d in the lower worlds. Everything that my great teacher, the Baal Hatanya teaches about how that's coming to know the unity in life and the unity of all that is, and seeing G-d's presence in all of reality and knowing that it's all Him. It's all true about dirah batachtonim, but there is another aspect of dirah batachtonim and that is that we're home together, so to speak. What I mean by that is, you can have two parents and have a great relationship between them, but there's something else, that is called the home. The home isn't one or the other person, and if you particle it out into all the different children and the two parents and the pet dog and the chairs and the tables and, if you particle it all out, so it's not a home, it's not a bayit. That's all the different pieces of a picture, but only when they've been joined together does the picture emerge. And the picture that emerges is a home. It is one of the best examples of what we mean when we talk about a malchut. It's a picture which is not the particular pieces, but it's a whole, and by virtue of the interconnectness between them produce something that is not the particluar specifics of the picture.                 It's like looking at a picture. And in fact, one of the names for malchut in the Kabbalah is temunah, a picture. A picture is not a picture once you stop picking apart the different elements that are in it. It stops being a picture. Like, this chair, if I starting taking apart all the pieces of the chair, there wouldn't be any chair left. I'd still have all the parts of the chair are still here, right? Here they are on the floor, it's collapsed. But where did the chair go? It's all right there. Put it on the scale, you'll see it, it's got exactly the same weight it did when you were sitting on it. Where did the chair go? Well, we'll put it back together, you'll have the chiar again. What did you add? We didn't add anything at all. Nothing at all. Except one thing. Connectedness. Which now makes a picture.                 That's the way Torah shb'al peh is also. Connectedness, which now makes a picture. It's not G-d's teaching or my teaching There's a consciousness of mine and of what G-d is teaching that have met at a particular moment of an everchanging reality and that's the bayit right now, that's the dirah batachtonim. He is mamash living here, He is the dirah batachtonim. How? With us. When we have the consciousness of the talmid chacham who, the Rabbis say, …who are the real kings? They have the talmidei chachamim, but in the true sense. About who those people are. That's because they are true beni chorim, truly liberated. Actually live a holy reality. That's what it means in Hebrew. Bnei chorim. Hor, that's whole, Beni chorin is liberated people.  H-o-l-l-y, or however you spell it, I guess. H-o-l-e-y? (No, h-o-l-y) When you're full of holes too, the reason why the bnei chorin are holey, is because they are always seeing reality as an endless series of opportunities for the expression of what G-d has gifted them with. Always with the conception and the knowing that this is not about me expressing what I've been gifted with, but this is about bringing the realization of the planet to its fullness, which is the will of G-d, we're building this together, G-d, and we can really do that by being open to what the ate is, what is this particular time is right now. Those are the talmidei chachmim who come from the Yisasschar, the kings, that's the malchut, that's making a dirah batachtomin. That's why, by the way, the name Zevulun means, we've made a beit dirah, and that Leah's final gift, so to speak, to the children of Yaakov, and her final gift to the building of malchut, Zevulun, who will now stand on the left side of Yehudah in the camp. It's a bayit. It's a dirah batachtonim for you G-d . That's what my life is. That is full love. Because I'm not giving up a particular refraction that the selfhood that you've given me brings and (starting to speak with more passion) I'm certainly not giving you up. I'm knowing that it's You refracting through me. I'm knowing that what's happening right now and is going on right now is something which is really here, that it wouldn't be right to talk about me or You it's just what is in the fullness of that.                 The most amazing thing is that the word makom, in the gematria of yud times yud and heh times heh and vav times vav and heh times heh equals the gematria of makom, of place. It's like when the two sides meet. The havaha in you and the havaha coming from G-d meet and form this place. That's the dirah batachtonim that G-d is longing for. And it can only come from a true unity consciousness.    All the levels of the consciousness that we've been through from Avraham, Yitzchak, Yaakov, can only come about by virtue of all of those elements being present within in, to allow you to be here in a way which is b'tikkun and not a violation of the knowing of His oneness.  But rather about a realization of the one G-d where all of reality are participant in His being, ki v'yachol, (37:22) to manifestation.                 So Leah says a most amazing thing when she calls Zevulun, Zevulun. She says, G-d has given me zeh vtov, he gave me a good chelek. So I'm going to call him Zevulun. Why didn't you call him Zvudun, besides the fact that it's hard to pronounce. It sounds like voodoo. The point is, her chelek is what she's grateful for. That's her hodaya. But now she's come through Yissaschar, so it produces a beit dirah, a home, a malchut.                 (Question: What is malchut?) Kingdom.  We're used to kingdom being a place where a king reigns, but there is a deepr aspect to kingdom which is that kingdom is when all of the different, disparate and separate parts are joined together into something which they make which is more than just themselves. So that all the parts of this chair when they are together, are a kingdom. It's an abstraction, right? When they are together, they are a kingdom. Like a personality, when it's like all over the place, is not, but when there is an organisation of the personality of, I'm pulling it all together, then the kingdom has arrived.  So the beautiful thing is, there a kingdom called knesset yisrael, which is the kingdom of us with G-d in an embrace in which we become one. And that is what we've been talking about.                 And that embrace is the very first embrace which is on top of the aron habrit. At the very beginning, if you remember, that is the source of Creation. The point on the planet which is where G-d began the creation from, the navel of the earth, which is the place of the kodesh kodashim. On that place are two keruvim, angels that are in an embrace in the Beit Hamikdash, in the Temple. Because the origin of it all is that (inaudible-41:10) in the embrace. But now what's happened, at the end of time, so to speak, or the end of the series, at David, or at the malchut, it's not so much about them being in the embrace, it's what the Baal HaTanya calls a kiss, they become the one breath. A oneness that's achieved by the breath of the two which now forms into a new word.                 That's by the way, the word malchut divides in Hebrew into milat kaf vav. The word that has the numerical value of twenty-six, which is G-d's name, yud-key-vav-hey. Besides being beautiful, it's the very expression of what the malchut is. Because the malchut is the difference between a bunch of a letters and a word. Now go pick that word apart into its pieces. Put the alef over there and the gimel over there, and put the vav over there. What do you end up with? Not a word. It's a malchut when it's a word. The way in which G-d creates which is by forming the words which reality draws from, is in itself an expression of what the nature of reality is. Which is none of this can exist of its connection in relationship with everything else.  That's why He creates with words. The word itself is an expression of what the nature of our connectivity is, that's the grounding of it. It's connectivity. It's all malchut. And when we speak G-d's word in our lives, in our deeds and thoughts, and especially in our deeds,.                  So take a look here at this piece from the Tanya, chapter thirty-five. …I want to explain to you what G-d said in the Chumash that here, I've given you this Torah, which is very near you,… in your mouth and in your heart to do it. So he talks a lot in this book about in your mouth, and he talks about in your heart, but what's the doing it? I also want to tell you about something called , as he says, people who are beinoni. These are people who are in a constant struggle and fight and never fully achieve the overcoming of their other side, their yetzer harah, and they might think that they are living in a world that is empty of success, and they might even be despairing of achieving what it is they're going for, which is some kind of purity that their soul is yearning for, and everytime, every day it seems like they're starting again. Pick yourself up, get yourself happy, deal with it, and another yetzer, oh yeah, I blew it, I did it again, I spoke lashon harah, … what's going on? I thought I was beyond this. No, the beinoni is all the time being knocked back, knocked down, struggling, and he would have a sense that it's all… empty effort. So I want to tell you something, he says, … let this be their consolation… and give them great joy in G-d who is dwelling with them in their Torah and in their avodah. And it comes from a teaching in the Zohar. A wise man, his eyes are in his head. So the Zohar says, big deal? The stupid people have eyes in their feet? Of course the wise man has eyes in his head. Where are the eyes of a person? No, no, I'll tell you. I'm actually teaching you a pasuk. That it says, that a man, a human being, always has the Shechinah over his head, and a wise man keeps his eyes on the Shechinah. Because there is a flame which is burning over the head of each one of us, and it needs oil to keep burning. Your body, that's a wick. And the flame over your head, that's the Shechinah. And Shlomo the King said, … Don't ever run out of oil on your head, because the light on your head will go out if you don't continue to feed it oil . And what is the oil of the light on your head? Those are the good deeds you do on this earth. And so it says, the wise man keeps his eyes on his head. So I'll tell you what this means, he says. This is a parable. The parable is that the light is the Shechinah and it's compared to a candle light which can only continue to burn as long as it's burning out from the body of the wick that it's attached to. As soon as it would disconnect from the wick, it would go out. As soon as there would be no oil in the wick, it would burn it and become extinguished. So, too, the Shechinah can only dwell on the body of a person who is, of course, compared to the wick. And how? Only by feeding the flame through his ma'asim tovim, by his good acts. Dafka.                 I want to tell you something. He says, it's not enough the meditation, which he says in his book. It's not enough that in his neshama that he knows that he's a part of G-d and he experiences that in his meditation. Because at the end of the day, as big a tzaddik as you might become, and as much as you might be serving G-d with love and awe which is the most pleasurable experience which a human being can possibly touch, nevertheless, you can never become completely batel in His reality to become completely at one and absorbed into the light of G-d mamash, to become at one and fully unified and in communion with Him, in a perfect and utter communion, because you always remain something. You are the one who is fearing and loving Him. Then who would be fearing and loving Him if you were completely at one with Him? That also would be an extinguishing of the Shechinah. Because the Shechinah is the reality which is formed by the virtue of the kiss that is between us and Him, the reality of our being together. …As opposed to a mitzvah or ma'asim tovim, the mitzvot and the good deeds, that are the accomplishment of His will. And His will, that's the source of life of all the worlds that are created.                 Now all these worlds came about by virtue of G-d's having contracted His light, of his having hid His face, of this higher presence in infinite presence of Him so that they could be created, something from nothing, experiencing themselves as being different from Him by being rewarded a consciousness which blocks seeing Him and which allows you to see things as being separate entities, such that things would lose their reality and would be able to be extent as separate existences. So that's how we got to this world.                 Now let me tell you something. This is so important: the depth of the connection to Him is deep when one does one little act, one little deed on this planet.   Because then, in a meditative condition of full and complete communion with Him,  you may be experiencing a pleasure of being in full and complete communion with Him, but you're not in full and complete communion with Him, because if you were, you wouldn't be experiencing being in full and complete union with Him. And then if you let go of that, then you're gone. But He's wanting you to be here. That would be a violation of His wanting you here. So you're going to lose yourself?                 So, as he explained to us, as big a tzaddik you are and as profound person you live in the comtemplation of your soul in the presence of G-d and the greatness of G-d, and the great exhiliarated ecstasy that might come with that, that is not ultimate connection. Dafka, the connection that can be experienced far more deeply is by doing one small act which is an expression of His desire. See how he explains it: The mitzvot, that's the depth of his desire. He doesn't have to hide his face there. The life force that's in doing His will, that's not something other than Him, that's Him. Which now you're aligned with and you're participating with the manifestation of bringing into expression of. It's completely at one with Him. And then in that act, you become completely at one with Him. In there and in that act.                 It might sound funny. I've been married twenty-five years. By the way, I was really guided. My wife's birthday is today, the Alter Rebbe's yarzeit. Something going on there, huh? I want to tell you something, I'll try to keep it clean. But I can tell you, as much as we might think together, as much as we might talk together, or tell each other how much we love each other, as much as we touch, as much as there is all of that, there is nothing as great as one act which we do together as an expression of a joined will. And you know, it may even be taking out the garbage. That's a deep thing taking out the garbage. That really is. This is a joke, but Zevulun also means the garbage dump.  That's the truth, The garbage dump, this world. Putting that aside. Because like, how much could I tell her that I love her? How many words would I be able to say? How many songs could I sing? As soon as I stop, it's going to become like, is that all? Because it's infinite and ongoing. It's not something you can describe. We say to G-d, dor l'dor yishabach ma'asecha, from generation to generation. Which, by the way, is dwell and dwell, dor l'dor, dirah to dirah, generation to generation, we keep saying it and we keep saying it. How much could we possibly say it? When are you going to stop saying it?                 But you know what you can do with someone that you love? What happens when you just give a kiss? Have you said it all? You know what? You said it all. You know why? Because it's all right there in that moment and in that act. You think you're going to start spelling it out? Okay, good luck. What did you mean by that kiss, honey? Could you explain that to me? I'll try, but I think it might take me twenty-five years and more. It's every moment of our lives, it's everything that we're here for, it's everything in our connectedness that was in that. It's where our love for each other joined and merged into one and when it's with G-d, it's when His will became manifest through me and I gave it to Him through my act, that one touch, which is called a mitzvah.                 I've been teaching this book and the Tanya really is a manual for meditation for those of you who have been looking for it.  Here it is, of Jewish Meditation, he tells us here in perek lamed heeh, it's big and it's crucial. And it is because, you wouldn't want to kiss a person mindlessly, and so be fully connected and real with it. But the only thing that ever could possibly express in a way that you become one with is yishakeni mnishikut pihu. Kiss me from the kisses of your mouth, which is what knesset yisrael says to G-d. Ki tovim dodecha m'yayinn, because your love is greater than the wine of your written torah, and Chazal learn that verse as oral torah, that's the kiss of your mouth, that's what we're making together, that's the acts that we realize are meant to be done now, and ultimately by the doing of them. It's in the mind, and it becomes most profoundly in the deed. That's why dodecha, which means "your lovings" is the same letters as David, which is your lovings. Because David is the end point, the malchut, and David is also the deed. (1:00:52) "V'ineh…" So the Scheninah, which is the revelation of his divinity, and the light of the infinite one, v'ezeh davar…it's in one thing, that is to say, that that thing has become participant in the light of G-d, batel in his body, that's why he has his dirah in the tachtonim, by that which is not completely given over to him. The light of G-d does not dwell upon it. And even the Tzaddik gamur is completely cleaving to G-d with a great love, and intense love, well, ultimately, his meditation, his thought cannot hold him, because the truth of G-d is that He is the full truth and His unity of being alone is that there is no other than Him.                 So this lover, who is still in yesh, and not known and trying to grasp Him can not, it only happens through his deed. Listen to this: Rambam tells us about David. David is deed-doer, and the end point of the dudaim, the davidaim, and it's the end point of the dodim. Ki tovim dedecha mi yayin. And he tells us about it in the context of what happens when people are dancing in the Beit Hamikdash at the simchat beit hashoevah. Remember Hillel the Zakayn, im ani kan, hakol kan? So listen to how the Rambam describes what happens there. He says, the real people to dance there? (Laughing). The real people to dance there? The real ones dancing, they're the talmidei chachamim. They are the roshei yeshiva, the sanhedrin, chachmei yisrael, chassidim, z'keynim, anshei ma'aseh, the ones who know how to do. They are the ones who are fully dancing there. Then he goes on and says the following. He says, Let me teach you about simchah, about joy, because that's what Sukkot was. By the way, sukkah is kneged binah.  Hasimchah she yismach ha adam b'asiyat ha mitzvah, the simchah that a person has a joy with when he's doing a mitzvah, and the love of G-d who commanded it avodah g'dolah hih, that's a big avodah. That's big work. What's the big work? He's going to tell you. …. Anyone who prevents himself from this simchah deserves to have judgement executed on him. Now listen to his choice of words. Anyone who prevents himself from the mitzvah, it's appropriate that he be nichrah from him. You see, in Hebrew, it's a funny thing, you know? Pharoah, is in the kabbalah, the stand off of real malchut. Pharoah, in Hebrew, Para, means to separate, paruah, wild, and basically unconnected, priah is when two things are pulled apart. Lhiparah mimenu, this guy's like a Pharoah-type, but putting that aside, you can take that as a drash or as a true insight. Listen to the Rambam in the way he says it. You know what the big avodah in simchah is? Let me tell you. The big avodah in simchah is don't stop yourself from being happy. That's what he says. He says there's a big avodah here. In doing the mitzvah and in loving G-d. Where did the love come from? Who's talking about love? Is the Rambam getting romantic? The great thing about the Rambam is, don't suspect him of that. The Rambam is extremely clear and precise. Why did he throw in love? The simchah of Simchat Beit Hashoevah is about dancing and joy, right? . Usmachtem b'chagecha vahitah ach sameach. Where did the Rambam pull in love from? And then he says, the G-d who commanded you to do this is a-- Excuse me, the great joy in doing the commandments that G-d has commanded you, it's a big avodah! I'll tell you what the avodah is, (1:07:33)…if you stop yourself from the simchah, then you deserve to be punished, nifrah, and cut off. That's the punishment. How do we know? The verse says so. The Chumash says in chapter twenty-eight of Devarim. You're going to be exiled from this land if you don't do G-d's work b'simcha uv'tov leva. What does that mean? To do it with joy and to do it with a good heart. A good heart. Maybe the Rambam learned love from a good heart.  Simchah and tuv levav. Simchah and love. Love is the full heart. Love is the experience of abundance of what is. Love is the connectivity of seeing the good as we've learned, and joining with it. If you cut yourself off from that, then you deserve to be cut off and you deserve to go into exile. It's all the same thing. It's like an oxymoron. Meaning, that by definition, to stop yourslef from being happy means to cut yourself off. Because when you're attached to life in fullness, you're in full joy. That's just the way it works. Want to know where to see it? Look at the children. Full of zest, full of joy. Until they start getting self-conscious and start worrying about their honor. Start worrying about the impression they're making. Or the image they're trying to project or the external realization that they are convince that they ought to be and all that stuff, man, should be/ought to/connect to life. The Rambam is saying, If you stop yourself-- that's the big avodah people. Don't be moneah yourself. Bah! Well, he tells you what it looks like. …..(1:10:13) a Person who becomes totally bloated or self-conscious or self-involved, neges daatoh. Full in his thinking…cholek kavod l'atzmo--an amazing term--and he divides out honor to himself. He's like taking his piece he's out of the ani kan hakol kan. It's my piece, it's my territory. It's what I am and what I'm supposed to be-- take me as I am. And needs to protect himself that life shouldn't just flow him Gee, if life flows through me, then where am I in all this? cholek kavod l'atzmo. Seeking for the honor of his delimited self. You know who he is?....And he's creating honor for himself in his own eyes, total self-consciousness,. He is a sinner, he is a fool. The sinner I think is kneged simchah, because choteh means he's off, missing the mark, out of alignment and shoteh is kneged love. He's a fool. Isn't there a phrase, only fools fall in love? Something like that? The truth is only fools don't. Because the fool is so caught up in what his own heart is thinking he's holding in his shrirut libo.  In the meanderance of his own inner life, that he's become disconnected from realty. Those are the people who fall out of love, the ones who disconnect from reality-- they fall out of love. That's what it means to fall out of love. That's what literally in Hebrew is shoteh. Someone who's shot. Although in English it sounds pretty good too. But in Hebrew shat means "to float above it." Like la shoot al hamayim. What is that? You're disconnected. Lost the tuv lev, the connecting heart. Ah. ….. (1:13) About this Shlomo said, don't make yourself into big stuff in front of the king, don't bloat yourself in front of the king G-d, the real king in real kingship. The Rambam completes this by saying the following…when there's a joyous celebration of G-d's work in the world, of life, the ones who lower themselves, who lower their honor. …And forget about their body, in these times, in these places, he's the great and honored one who's worshipping G-d out of love. I'm having trouble. Love, joy, which one is it? Do you know, the simple gematria of simchah is shen echad. Or sham echad. Or sam echad. Any one of them. Het hay is the gematria of one, which  of course is the gematria of love. And that's what happens when you're really connected with life. It's joyously running through you. You're creative, you're connected, you're in, you're happy, you're feeling the fullness of all that is. You're in love. And when you're in love, that's what you experience. It didn't have to be that way. You didn't have to be happy when you're in love. But people are.                 And then he ends this whole section with--guess who? With David. B'chen David melech yisrael amar… This is what David said when he was dancing his way up to the Beit Hamikdash. He said, "I'm willing to make myself even cheap even than this." He was dancing around, it's a whole story to look at, he was kicking it up, his robe is like flying and going total berzerk. It's like, wow! Unbelievable scene going on. The king of Israel is dancing around the aron habris that's going up to the Beit Hamikdash, and he's losing it!  So then he comes home. And the whole time his wife's been watching him. And his wife is the daughter of Shaul, who's a different kind of king, whom we cannot explore right now. Her name is Michal, which is kelim. She's holding things in the vessels. She doesn't want too much light in the vessels. It's like getting out of hand. So she's watching him dancing and she comes to him and says, that's disgusting! You've done shame to all of us, dancing that way. All the shifchas can see you. Ding. Shifchas? Hmm.What's going on with all the shifchas anyway? All the shifchas can see you. I don't know what she was thinking. But it had to do with "a little more decorum please. Your tie got disheveled, David." So, David says to her, the verse the Rambam here quotes: Don't worry about me, I'm ready to make it even worse (inaud) myself even lower than what you've seen. Then the story ends by saying, and Michal never had children. That's sad, but what's it got to do with this? It's got everything to do with this. You can't have children unless you have the child-like. It's the truth. Really, by the way of zivug, by way of kissing and connection. If you don't have the child-like, relations are called in Hebrew "to play around." Isn't that funny, that we should have children by playing around? L'sachek? What are we laughing about? Shouldn't having children be a serious matter? When peep come in with their ties and jackets, and he's with his tie and jacket and she's with, what's going on here? It's absolutely infantile. That's what it is. These peep are losing themselves. We shouldn't be losing ourselves. But children are born by couples losing themselves and playing. Imagine being overly careful. That's not the way halachah has it. All kinds of things have developed over the centuries, but that's not the way of the Talmud. They're playing aounrd. Sha'ashuah. Strange. But that's exactly it. The joy of life is expressed in that moment, and its so in the moment. And only then can a child be born. There's even a Rashi in Masechet Niddah that says--no, I'll put that one aside. So, of course she didn't have children. Nor really can Torah she b'al peh be born of anything else. If it's all stuck up, then it's not going to be real to the moment. Nor can a life with G-d be with anything else. People have it wrong. The love of G-d, this is exacly what the Rambam is describing here, it's David HaMelech dancing mfazez umfarker. He's dancing, it's beautiful in its joyousness and playful. Sha'ashuah, creative. That's not to say there's no rules, of course there are rules. That's not to say there aren't kelim. Of course there are kelim. It's just to say what mood is meant to be.            And so the Rambam has taken us mamash full circle, because Avraham is where it began, the great lover of G-d, and Daivd is where it ends, the great lover of G-d in joy. Because by Avraham it's not in joy because it's not in the world, so to speak. But in David it's in the beautiful creative act, living here, in this world with G-d, in love with Him, that it all comes to realization and expression. So the Rambam, these halachot, ends with this quote: 1:22:57, There is no greatness, and there is no honor, except to be in joy before G-d, as it says, ….vhamelech david mfazaz umfarker, lifneh Hashem. king David he was "living it up." In front of G-d. (Questions): Sof hilchot lulav. Maytal said, what act? And there's lots of acts, mitzvot. First I want to say, Taryag, six-hundred and thirteen, which is the number of mitzvot, is the gematria of "love connection" Tav Reish, six-hundred is kesher, yud gimel, is thirteen, love. Love connection. And it's also one connection. Putting that aside. The Rambam writes, and not everyone agrees with the Rambam. In this the Maharal takes very strong issue with him and I've got to be careful today because the Maharal is the great-great-grandfather of the Baal ha Tanya. But the Rambam says, the reason why there are so many mitzvot, is just so you can get just one right. (Laughter) You don't have to say that, but it's interesting in the context of what we've been learning today.                 But between us, I don't think it's quite that way. Life is long. Circumstances shift. There's all kinds of possibilities that life is offering and it's not just so to speak, taking the garbage out. There are many other things that we do for each other that are these miniscule expressions of endless love. And so it's the same way also with the mitzvot. There are many aspects of our lives, what needs to be done, and there are many aspects of why G-d has commanded what it is that He has commanded for us to do. Such that there would be many of them.                 But you know what? It all started out as one kiss, a miniscule kiss, and this is cosmologically so. The current cosmologists going theory, won a noble prize, that the Big Bang was not a vast energy source that everything grew out of. No. The Big Bang began with a microscopic spot of energy which within, and they found this with particle accelerators and readings from the cosmos etc. within a fraction of a second, ten to the seventy-third power, of a fraction of a second of a second. It moved from something you could barely see with a microscope, to everything there is. That was the Big Bang. They can't quite chop where that one came from, but they've gotten it down to that small. If that help anyone. But I'll tell you this is exactly a Ramban in the Chumash, that the world began as a nekudah k'tanah dakah she eyn bo mamash. That the world began as a small miniscule, delicate point that had nothing to it. That's exactly what the cosmologists have arrived. Nothing but a particle. If you can talk about particles. And the fact is, because you can't really talk about particles, that's why everything was right there. All of the energy of the universe was right there. It doesn't matter how big it is. Everything is right there. And this is the first kiss.  Repeating from above to remind us why: What happens when you just give a kiss? Have you said it all? You know what? You said it all. You know why? Because it's all right there in that moment and in that act… It's every moment of our lives, it's everything that we're here for, it's everything in our connectedness that was in that                            [Because G-d, in a sense, couldn't have made the world. And the ba'al hatanya teaches this: G-d made the whole world out of one spot, because if it would be anything more than that it would be as if you were trying to contain all the love that G-d has for creation in "here's the whole thing." But when He creates it but not giving you the whole thing, but he creates it by giving you one little dot, so it's clear this is not by virtue by its dimensions, not meant to represent everything that I'm feeling and I'm wanting and desiring for this planet. It's like the one kiss.] Rework this entire idea.                 So the whole world actually began with the one miniscule act. And all we do is so miniscule. If we would be all the way in outer space, you wouldn't be able to see me making Kiddush Friday night. It's like a miniscule point of nothingness. Does that mean something?  I love it. It's like the Ramban and the cosmologists converge and they say, Well, you know, it's nothing just like the first point of Creation was nothing. It was also a miniscule, microscopic spot which contained everything in it. Yeah, this is wild stuff, the way these things have converged now. It's very exciting. Because we're getting very close.                  This by the way, is an amazing Gemara that says: Once there was a Rabbi who was teaching. And he says, Tomorrow we're going to talk about our friend, Menashe. Now our "friend, Menashe" refers to King Menashe, who was an idol worshipper. So that night he had a dream and his friend, Menashe came to him, angry that he was so disrespectful of him. So Menashe said to him, "What do you think? If you had been in my times, you would have been picking up your skirttails to run in order to get to the avodah zarah to worship it. And by the way, do you know where you cut the bread from when you make motsei?" No, where? "From the place it bakes first." Then Menashe disapperas. He comes into the Beis Hamidrash the next morning, and he says, "Today we're going to speak about Menashe the King." And he teaches them the halachah of where to cut the bread from. So the Ramban says, You know where avodah zarah comes from? It comes from where reality is all dispersed. As if it's all separate things. So you don't realize that it has one energetic source. But if people knew the truth, they would know that it all began as one point. So that makes it a appropriate reflection, as much as a physical reflection can be an appropriate reflection of the truth of the unity of G-d. Because it began as one point. So listen. Everytime you take your sustenance, and you feed your experience of you being separate, which is what you're doing every time you're eating. And if you feed your reality from the point of being separate, so then cut the bread from the point where it started baking from. Meaning the place that's most well-baked on the bread, because everything spread from there. And if you will be reminding yourself of that comtemplative nekudah, of that contemplative point, then you'll always be oriented yourself and connecting to the oneness from where it all emerged.                  What was the question? Did someone sask me a question. I was answering a question, right? Ah, yeah, We're on target. Because our one deed, when it's completely focused, is the end point of that deed when G-d did when he made the world.  That one point, spread it all out, and then it forms back into the one deed that you're doing now, (it's?) creatively connecting to it. That one kiss which says it all. Really couldn't be anything more.                 I just want to say one more thing. When it becomes real and present and physical, ironically it's the most spiritual thing. Because all the other stuff can't hold it all the way the real present, right on the spot can. When that spot becomes a point of connection within, through a mitzvah--what a great opportunity, oh boy, we're very lucky. I don't think there's any other people like this that knows this truth. What a place it's going to be when everyone knows this truth. Do good, be good, consciousness of doing His will and exxpressing it. What a planet it will become.                 (Question: Leah giving up her ego. Letting go, and Leah's final gift.?) This man named Zevulun, or this name which is Zevulun, the sixth son. Rabbenu B'chaya, a great Kabbalist, said that, the sixth son is the vav, the connectivity. The vav is the sixth letter of the alphabet, one line, it's also the letter of Yaakov because he runs from one end to the other connecting it all, as we saw in Shema Yisrael, Hashem Elokeinu Hashem Echad. He's the ladder, and he's the bridge. So Zevulun is where she totally becomes at one with him in creating a dwelling place which is the reality of them together. Is that clearer to you? (Interrupting) He's a person and a tribe head. He also is the one who provides for Yissahcar, the physical context for Yisasschar to function, as it says,… He dwells on the seashore, because he's always going out to sea to far, distant lands in order to connect with all of life and reality and make it all participant in the Bnei Yissaschar. That's what's going on, spiritually speaking. Physically speaking, he's the one who comes up with the goods, but spiritually, what he does is by bringing good from all over the planet. He doesn't do business in Israel. He's in chutz l'aretz, he's in import-export. He's like, his reality is: one of everything is participating in this, and everything is part of this. It can't be that Bnei Yisasschar is being supported by anything less than the whole planet. That's what Zevulun is. His blessing becomes "he dwells on the end points  of the sea." The sea is the malchut. The ocean is the container that holds it. That's why it says at the end of time, that the knowing of G-d will cover the planet like the sea will cover the yam. Like the waters will cover the yam. So the mefarshim say, What do you mean? I thought the waters are the yam. The yam is the receptacle that gives it from and picture. And then G-d 's knowledge will cover the planet like water, which is the connective force of reality, it hold it together, covers the yam, fills the yam. That's when love will connect all because, really, love is the connective tissue, that's what holds it together. It's love, What else would be holding this together, at least from our perspective?                 My dear talmid, Bariah Schechter,did I tell you this, about the yin and yang? He was learning Chinese medicine. So this Chinese medicine lecturer was explaining to the class about yin and yang. You know, the polarities, going through the whole thing, and she was explaining how they function, etc. and so at the end of class, he raises his hand, and he says, can you tell me something? Do yin and yang love each other? It's like so totally out of whack with Chinese philosohphy-- it's so Jewish. Because what's holding it all together is what we experience as love. Because it's all one thing. The unity of G-d is love. And that's not a kind of romantic thing to say. First of all, we saw that the name havayah, the inner workings of yud-key-vav-key is aleph heh, vet, heh, but beyond the naming, the point is that that's really what it is. Reality is simply manifesting different qualities and realities in different ways. What you experience as love, the different parts of this glass experience as connectivity. It's just different realities expressing in different forms.                  (Question: Why is Sukkah the thing that the Rambam chooses to teach us about love and joy?) So it has to do with a number of factors that would be somewhat complex to get involved in right now. But the main one is that sukkah  is the main point at the end of the year. You've gathered it all in. You've reached your conclusions.  That's why we read Kohelet then. You're sitting now in a reality which is allowing you to have a vision of what it's all about. That's what it is. Its called the or makif. It's the surrounding light. It's where you go when you're dead from this world. Which is also what the sukkah celebrates, so to speak--you're dead and buried. Now you're able to look back at what it's all about. You're no longer in the fight. You're no longer in the struggle. You're taken care of. Your experiences of life, which has taken care of you. Now I can look back and see what it was all about. So in a certain sense, when you're dead is when you can really connect to life, when you're not fighting off all the stuff, and in the chase. Now that the year is over, now I can connect to the flow of life as it is. It's not about my ego, it's not about my struggle to make myself. Now, I touch life. It has to do with the sukkah.                 Help, Chaya, are you going to save us?  If I can bring it to a point, it's that. It's the joy in contact with the one concentrated act which says it all. And I've let go of my pre-judgemnts and pre-conceptions and pre-decisions, and I'm able to be in the moment as it's presenting itself and to live fully what it is that G-d is speaking through me right now.                 (Question: That thing we want most is often so illusive but the formula you've been presenting is you let it go, and that's what brings it about anyway.)                 You give up on the chitzoniut of it. Meaning, it doesn't have to come through this particular path that I've determined, which might even include me. I know this as a teacher. If I don't let go, and say what I say, and give it over to the students, and they'll take it where they're going to take it. And if I'm not willing to do that, I won't teach.  And nothing will be realized. There are people that are like, I'll only write it in a book if I copyright it. But I'm not going to say anything about my chiddushim to anyone, chas v'shalom they should steal them away. There's such a thing, but then you lose the entire creative dynamic of the creativity which happens by virtue of it being with people. That's what I love, and it took me years to really be at peace at that. There's something that happens in the room because it's you particular people who are here, including the ones who have already left… because it's these particular people. There's a sort of creative house that's been made by virtue of the people who have been sitting here. I'm very aware of that and in a sense, it's not my Torah, it's the Torah of everyone in the room who brought this into reality. It's very interreactive for me.                 For a long time I worried, "Is it because I'm a showman? I have to be showing it off?" A lot of self-denigrating thoughts around that: "It's all status seeking. If I were really honest, I would be sitting down writing it down, and then publish it anonymously." Really, there's something true about Zevulun, a house that's been built by virtue of all that who are connected in it. So yes, it's a letting go of propriety, but it's not a letting go in a sense of a surrender of a giving up, a yeush. There is a joy that comes about by virtue of it and then it produces the new children.                 (Question: How tro bring that joy into something that would be an otherwise painful experience--giving up the shifcha) That's so weird, because the child the shifcha gives birth to, she calls him Asher, because G-d has made me happy. I'm not sure if I explained it, but we see some kind of reflection in that. It's a weird thing, but there are many barren couples that I've seen, that when they adopt their first child, then the gates open up. I'll give you the exact quote. The first one she calls bagad, which is a difficult name to understand, something like "this has been good luck," and then the second one she calls asher, my joy. So, you're looking for what that looks like in life, and how we might be cognizant of that as an avodah, of …a particaular form that we were expected something to come down through, without giving up the purpose and the life purpose but with loosening of the attachment to the particular form that we thought it would hold. Am I saying that right?                 (This looks like as a formula, that birth joy, The joy doesn't come in doing it…. But if you can do it, then joy is born. I don't think it's natural to feel joy in that place. Maybe G-d doesn't want us to feel joy in doing it. Maybe just to rise to the challenge. But in the end that creates a bigger joy.)                 (I have a response to that. Tying in to the class before this and this class. David is one of the happiest people and therefore can connect--) The Rambam describes him as the "paradigm of joy"--                 (--very fully with Hashem Also we see that David went through some of the most pain of everyone. So his joy could result from these holes, like in the class before we learned that in order to let G-d in, let us fulfill these desires, the ratzon that we need to open up, create holes, see that we are constantly lacking so that we can constantly grow. So that pain is creating those holes, those spaces… by her letting go and experiencing that sadness, so then her holiness is that much more intense because of everything she's going through.)                 (Pain doesn't have to be looked at as a negative thing. Darkenss isn't bad, just filled of itself. We don't have to fight it. Just as important as death is to life.)                 Actually the midrash says that Rachel complained to Yaakov, How come you're not praying for me? When she

In this episode, Maria Daniels is joined with David M Somerfleck, a digital marketing specialist. Daivd shares how marketing and business is related to your personal journey. David is a a digital marketing specialist and author. He's been in marketing for over 20 years! David helps committed business owners and premium service providers expand into new markets while getting more done in less time! In this episode, David will share the chaos he experienced balancing multiple careers from being a copywriter to a web developer and a project manager. As well as the importance of providing value to your customers and helping business owners become aware of the growth the is there for them.   A message from David: "Growth is there for you, as easily to obtain as a grape from a tree, but it's the need for control, to appease fears and insecurities, to withhold, fear of success, and largely lack of information that makes businesses fail, not circumstances, not the economy, not even pandemics."   David's Website : https://dms.blue   Link to David's book: “The Road to Digital Marketing Profits: A new way for getting real results faster and easier - while avoiding common road blocks and detours business owners make.” https://www.amazon.com/gp/product/1705924921   Find everything that is Successfully Chaotic here: www.successfullychaotic.com

Many times the same situation provides both a test of our faith and a temptation against our faith. God will test your faith to prove your character while Satan will tempt your faith to destroy your character. David is facing yet another time when Saul is hunting him down, only this time the scenario is like a repeat of a couple of previous times. The same people betray David again, Saul amasses the same 3,000-man elite fighting force, and David has an opportunity to secretly assassinate Saul. Times like these have tremendous potential, either to develop our faith or destroy it. The choice is ours as to whether or not we will submit to the refining process of the Lord as He turns up the heat in our lives. Daivd's meekness and mercy point us to the Greater than David, the Son of David, King Jesus who provides the most incredible meekness and mercy imaginable. Jesus willingly goes to the cross, choosing the way of sacrifice over the way of self-preservation, and by this purchases our salvation through His blood. What an incredible God who will go to such great lengths to seek and save the lost. Will you be found by Jesus and no longer be lost?

On this final episode of Training Camp Dialed In, Daivd talks with Buffalo Bills reporter Matt Parrino (@MattParrino) from @syracusedotcom about the team from a fantasy perspective!Support this podcast at — https://redcircle.com/the-fantasy-authority-fantasy-football-podcast/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Part 2 of my good friend David and I asking and answering the question "Why Have Faith?" We look back on our Christian upbringings and talk about where we are now, as well as some fun stories of our friendship and random side stories. Want to answer the 10 questions? Have a question of your own you want to ask? Inspired to have some deeper conversation? Follow us on Facebook and Instagram! www.facebook.com/10questionspodcast instagram @10questionspodcast --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/10questionspodcast/support

Losing $100 Million and Earning It Back – Young Grit with Scot Donnell and Travis Adams Episode 0023 David Meltzer David Meltzer is the Co-founder of Sports 1 Marketing and formerly served as CEO of the renowned Leigh Steinberg Sports & Entertainment agency, which was the inspiration for the movie Jerry Maguire. His life's mission is to empower over one billion people to be happy! This simple yet powerful mission has led him on an incredible journey to provide one thing; value. In all his content and communication that's exactly what you'll receive.   He is a three-time international best-selling author, a Top 100 Business Coach, the executive producer of Entrepreneur‘s #1 digital business show, Elevator Pitch, and host of the top entrepreneur podcast, The Playbook. His newest book, Game-Time Decision Making, was a #1 new release, David has been recognized by Variety Magazine as their Sports Humanitarian of the Year and awarded the Ellis Island Medal of Honor. Top of Form   Bottom of Form Listen to this informative Young Grit episode with David Meltzer about the tools that make losing $100 million just a temporary setback.   Here are some of the beneficial topics covered on this week's show: Why you can't be so busy that you forget to make money. How surrounding yourself with the right people and the right ideas is key to building the life you want. How money, when used as a tool to help and empower others, contributes to a happy life. Why faith in yourself and others will always point you in the right direction. The importance of values and how they contribute to success in all areas of life.   Connect with David Meltzer: Website dmeltzer.com Twitter @davidmeltzer Instagram @davidmeltzer Facebook facebook.com/davidmeltzer11 LinkedIn linkedin.com/in/davidmeltzer2/ Connect with Scott and Travis: Website myfirstsale.com Twitter @My_First_Sale Instagram @myfirstsale Facebook facebook.com/myfirstsaleOFFICIAL LinkedIn linkedin.com/company/my-first-sale YouTube youtube.com/channel/UCQmi8M4ih15nVzsAKPnFsig

In this episode, my good friend David and I ask and answer the question "Why Have Faith?" We look back on our Christian upbringings and talk about where we are now, as well as some fun stories of our friendship and random side stories. Want to answer the 10 questions? Have a question of your own you want to ask? Inspired to have some deeper conversation? Follow us on Facebook and Instagram! www.facebook.com/10questionspodcast instagram @10questionspodcast --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/10questionspodcast/support

In this episode we welcome in David Keohan, creator of KettleYoga, Master of Sport in Long Cycle, and former Ireland & European Champion. We delve into David's journey from overweight musician playing the pubs of Ireland to European champion. Mobility was especially important to his success, and we discuss his application of yoga to kettlebell sport as well as why he decided to toss about his wife's artwork during Covid-19 lock down. If you enjoy the content please leave a 5 star review and support my work by supporting my affiliates: Kettlebell Kings, use code TCKB to get 10% off Gaspari Nutrition, use code JWright20 at check out for 20% off your order Bearfoot Athletics, use code TWINCITIESKETTL to get 10% off Vivo Barefoot shoes --- Support this podcast: https://anchor.fm/platformpodcast/support

David Philippi from Bankers Bank of the West visits Fraud Busting.  You’ll learn exactly how bankers are working to prevent losses from check fraud to charity fraud and account takeovers. And we’ll hear about the one time that David and his team missed the signs and lost thousands in just a few hours.  You’ll learn exactly how to use this info to protect yourself, too.

This week was a sit down with a brilliant mind when it comes to empathy, insight, and leadership. David holds his bachelor's in human resource management from Colorado State University and his master's in industrial / organizational psychology from the University of Maryland – College Park. He is a current doctoral candidate in business psychology at The Chicago School of Professional Psychology where he is studying the interaction between meaningful work and burnout. David is NOT your typical academic - as a scientist / practitioner translator, David makes leadership theory & business psychology accessible, implementable, and fun through the use of humor, stories, and 'real-world' examples. Daivd is a speaker, consultant and trainer who speaks on the subjects of: - Combating burnout - The Science of Employee selection - Working with Purpose We touch on all of these and get deep into it so there's a lot to hear. (including a cameo by his human loving pooch) If you want to find David you can fin him on LinekdIn and on his website. https://www.illuminatePMC.com Have the coffee hot an keep an ear on this one. Stay Up, Stay Healthy, Stay Safe, and LIVE! Credit - "Who want Cawfee?" Intro audo by Vic "Ticked off Vic" Dibitetto - comedian. https://www.vicdibitetto.net/ Grab some Cawfee, You won't regret it! #leadership #businessmindset #burnout #Betterworkplace #CoffeewithMike #DavidChar #illuminate --- Support this podcast: https://anchor.fm/coffeewithmike/support

On this episode, David Wojcik is joined by many guests. Have you been a victim of fraud, door to door fraud, phone or cyber fraud? Peel Police Constable Jennifer Horder, joins to discuss personal safety, social media and internet safety. Misty Kngihts joins Daivd to discuss why do we have shortage of trades people? Why are parents are the biggest reason of this shortage? Mayor Bonnie Crombie reviewed the accomplishments of the city and provided her vision for the future Brad Butt joins to recap the announcement. Madi from Small Social Company joins David to provide pointers on how can you keep your business top of mind on social media channels? Lastly, stock market has been all over the place for the past couple of months but our wealth management guru, David Barnsdale, provides his input to David on this episode of Your Business.

Podcast from our Sunday services

You know, God Himself describes king David as a man after His own heart not because David was perfect. Not because Daivd did everything right. No, he sinned against God and he made some mistakes, like you and I. But God loved David because...

In this episode, host Michael Gaines talks with David Baumgartner, the NOVOS Project Manager. In our conversation, Daivd discusses some of the major benefits of the NOVOS system and its positive operational benefit. In David's words,"So now, NOVOS is the processor and now the driller is the process manager. So he can take his eyes off of the monitors and then the screens and the joysticks and the switches, and he can overview the whole process on the drill floor.”  

Today’s Giant is David Rambhajan is the sole owner and President of Industria Construction Services.   David and his firm have consulted on many municipal and private projects. Past and current projects include work for the US Army Corps of Engineers, Department of the Navy, General Service Administration, Port Authority of New York and New Jersey, Federal Bureau of Prisons, Department of Veteran Affairs, O’Hare and Midway International Airports. His firm is a graduate of the SBA 8a Small Business Development Program and participates in various small and veteran‐owned business programs Enlisting at age 17 to serve his country, David served 8 years in the US Marine Corps. He remains active in a number of professional and civic organizations. Daivd is a big supporter of Small and Veteran Owned firms, he allocates time as an advisor to mentor and support fellow entrepreneurs. In this interview we discuss the way in which he approached utilizing socio economic programs as it was non-conventional. I’ll give you a little hint. Instead of trying to do things on his own he leveraged relationships and partnerships. This the first guest who really took JV and Teaming to new heights maximizing the 8a program’s potential leap frogging the competition. You will also, hear the factors, influences and experiences that shaped his thinking leading to the creation of a long-standing successful firm. For show notes visit: https://govcongiants.com/podcast/2019/10/22/026/ 

Once of the trickiest marketing services for which to budget is Paid Search. Here, Daivd and Reid discuss common myths associated with Search budgeting, as well as best practices when shelling out your cash for SEM. 

TALKING TO THE DEAD.Impossible FaithThen Jesus said, “Did I not tell you that if you believe, you will see the glory of God?”You’ve Got To Kill Your Doubt To Raise Your Dead!John 1121“Lord,” Martha said to Jesus, “if you had been here, my brother would not have died. 22But I know that even now God will give you whatever you ask.”23Jesus said to her, “Your brother will rise again.”24Martha answered, “I know he will rise again in the resurrection at the last day.”25Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die;26and whoever lives by believing in me will never die. Do you believe this?”27“Yes, Lord,” she replied, “I believe that you are the Messiah, the Son of God, who is to come into the world.”28After she had said this, she went back and called her sister Mary aside. “The Teacher is here,” she said, “and is asking for you.” 29When Mary heard this, she got up quickly and went to him. 30Now Jesus had not yet entered the village, but was still at the place where Martha had met him. 31When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there.32When Mary reached the place where Jesus was and saw him, she fell at his feet and said, “Lord, if you had been here, my brother would not have died.”33When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. 34“Where have you laid him?” he asked.“Come and see, Lord,” they replied.35Jesus wept. Cry For The Dead _____________ . 36Then the Jews said, “See how he loved him!”37But some of them said, “Could not he who opened the eyes of the blind man have kept this man from dying?” 38Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. 39“Take away the stone,” he said.“But, Lord,” said Martha, the sister of the dead man, “by this time there is a bad odor, for he has been there four days.”40Then Jesus sa

Welcome to Secrets of a Dance Hit with Ridney In this episode, Ridney interviews Mark Hill, formerly one half of Artful Dodger and they discuss how "Re-Rewind" crossed over from the underground House music scene to top the sales charts around the world! Also, we get to hear about Mark's work with the tracks featured vocalist, Craig David! Get in touch: paul@ridney.com This podcast is produced by carlhanaghan.com

In this episode, Heidi takes over as David is out of town and talks about self-shaming, what the opposite is, and what her personal expriences have taught her.Our next workshop has been announced! April 5th and 6th as well as May 3rd and 4th! https://www.lightthefight.com/shop-supporter-packs-workshop?category=events

In this episode, Heidi takes over as David is out of town and talks about self-shaming, what the opposite is, and what her personal expriences have taught her.Our next workshop has been announced! April 5th and 6th as well as May 3rd and 4th! https://www.lightthefight.com/shop-supporter-packs-workshop?category=events

7-15-18 In the final hour of the show, Brad Porter welcomes in David Lesky of BP Kansas City to talk about the improvement in Danny Duffy of late, wheter salvador Perez deserves to be an All-Star, and checks in on what all the prospects are doing in the minors. Brad and Jed Marshall then bring you all the "must know" news of the day with another edition of "Jedlines". The two close the show by complaining about how uneventful both the Home Run Derby and All-star game in Major League Baseball.See omnystudio.com/listener for privacy information.

Wofford head basketball coach Mike Young stops by to discuss Wofford's big win over UNC, the Jerry Richardson allegations, and getting a Gatorade bath while wearing an expensive suit. DG also continues to take calls on sports grievances. Topics include Colin Kaepernick and the USMNT.

We're celebrating Festivus on today's edition of the show as callers explain their sports grievances from 2017. Topics include the NFL catch rule, the UNC AFAM scandal, instant replay, and more.

Joe Person joins the show to discuss the Jerry Richardson allegations, Cam's improved play, Luke Kuechly making the Pro Bowl, and the current NFC playoff picture. DG also takes calls on Festivus grievances and gives his own.

Here we explore the mind/body connection with pain, and the mechanism of chronic pain, with a spine specialist surgeon who has over 30 years experience in the care of chronic back pain. He advocates something he calls DOC, which stands for Direct Your Own Care, and he only performs surgery on patients he feels are certain to find relief through surgery. He is the author of Back in Control: A Surgeon’s Roadmap Out of Chronic Pain.Tags: David Hanscom, chronic pain, adrenalized nervous system, adrenalin, cortisol, anxiety, URTs, unpleasant repetitive thoughts, structural pain, nervous system pain, pain circuits, pain pathways, neuroplasticity, myelin, nerve cells, meditation, expressive writing, spinal fusion, sleep, mindfulness, Health & Healing, Personal Transformation

Here we explore the mind/body connection with pain, and the mechanism of chronic pain, with a spine specialist surgeon who has over 30 years experience in the care of chronic back pain. He advocates something he calls DOC, which stands for Direct Your Own Care, and he only performs surgery on patients he feels are certain to find relief through surgery. He is the author of Back in Control: A Surgeon’s Roadmap Out of Chronic Pain.Tags: David Hanscom, chronic pain, adrenalized nervous system, adrenalin, cortisol, anxiety, URTs, unpleasant repetitive thoughts, structural pain, nervous system pain, pain circuits, pain pathways, neuroplasticity, myelin, nerve cells, meditation, expressive writing, spinal fusion, sleep, mindfulness, Health & Healing, Personal Transformation

Hey everyone! This week Daivd and Ethan discuss the animated masterpiece Young Justice! Then Ethan gives you some great reasons to watch the Netflix series Troll Hunters! After all that David sits us down and lets us know how awesome the 5 sets of the Injustice comics are! Thanks for listening!   00:00 Young Justice (SPOILERS) 01:02:45 Troll Hunters Season 1 (SPOILERS) 01:20:38 Injustice comics (SPOILERS)   Facebook: https://www.facebook.com/tnykpod/ Twitter: @tnykpod YouTube: https://www.youtube.com/channel/UCHTU2B-zh2HJXyGaTeitawg PodBean: https://thosenerdsyouknow.podbean.com/    

Welcome David Hoffmeister to Pure Presence: Herein Lies the Peace of God. This week Bill and David talk about David's traveling schedule a little bit as he just returned from Mexico putting a community together where the messengers and Living Miracles Ministry can join together in one place for gatherings and retreats. David is inspired to organize support for the Foundation for Inner Peace this month as our elders in the Course Community and in gratitude and honoring the ones who came before us to bring us the Course. Today's show is a casual encounter with Bill and Daivd as they remember Bill first coming to the monastery in Utah more than 10 years ago and the impact it had on Bill's path in awakening.

Charles Skaggs & Xan Sprouse discuss "The Return, Part 9" from Showtime's revival of Twin Peaks, featuring Dana Ashbrook as Deputy Bobby Briggs and Matthew Lillard as William Hastings, and introducing Tim Roth as Gary "Hutch" Hutchens! Find us here: Twitter: @GhostwoodCast @CharlesSkaggs @udanax19 Facebook: Facebook.com/GhostwoodPodcast Email: GhostwoodPodcast@gmail.com Listen and subscribe to us in Apple Podcasts and leave us a review!

Hey friends! This week Roger, Dom, and Jason sit down with storyteller/comedian David Montgomery (@buymeahotdog)! A frequent feature on the Moth mainstage, David is a seasoned storyteller and he graciously blessed us with a slew of his wild tales. Learn about the Spice Girls, driving to Mexico, and Avril Lavigne’s dark secret. Also we teach Jason what Grindr is. Maybe don’t let the kids listen to this one, k? Follow us on social media - @The_Grind_Pod Roger's Twitter- @Rogers_Dumb Dom's Twitter- @Thedomatone Jason's Instagram- @jasonparkerla Check out the Facebook page - http://bit.ly/2raizqn Or send us an e-mail - Thegrindlamail@gmail.com

Five Reasons Why BAD Presidential Candidates Can Be GOOD For Our Country? Sunday, 10.30.16 If God, in His sovereignty, has allowed these presidential candidates to be our only two choices, then He MUST have a plan. Can BAD presidential candidates be GOOD for our country? #1. TWO NEGATIVE CHOICES FOR PRESIDENT FORCES US TO LOOK FOR POSITIVE RESULTS FROM GOD! And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. Romans 8:28 ‘For I know the plans that I have for you,’ declares the LORD, ‘plans for welfare and not for calamity (to prosper you and not to harm you) to give you a future and a hope.’ Jeremiah 29:11 Do you believe these scriptures will still be true after November 8th? #2. GOD CAN DRAW A STRAIGHT LINE WITH A CROOKED STICK! As for you, you meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save many people alive. Genesis 50:20 God is stewarding national and global history for His own good purposes. No man or woman in history has ever been too immoral, powerful, or evil to keep themselves from being a tool in God’s hand. They are either used in God’s hand or crushed in it. #3. THE PRESENCE OF SPIRITUAL DARKNESS IN THE WHITE HOUSE REVEALS THE NEED FOR SPIRITUAL LIGHT IN MY HOUSE. “You are the light of the world. A city set on a hill cannot be hidden. 15Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. Matthew 5:14-16 (Not On Screen) The decisions of the supreme court justices, racial equality, women’s rights, abortion, gender identity, religious liberty in the workplace, honoring marriage vows between men and women, legalizing homosexual marriage, legalized drugs, caring for the poor, exploiting workers, paying living wages, Healthcare. providing for the aliens and strangers among us, corrupt and lying, and bullying those who disagree. Every political issue that matters nationally also matters personally and locally. These issues are alive every moment of every day, not just once every four years. We vote for righteousness every day of our lives in every move we make. The leader of the free world was never meant to occupy the job of being the light of the world. YOU are the light of the world! YOU! #4. IT ONLY TAKES ONE THING TO CHANGE EVERYTHING. (Will McIvoy Quote) 3When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. 4Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. 5Likewise, the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. James 3:3-5 A dirty, smelly cave filled with animals in a tiny, insignificant village on the outskirts of Jerusalem was the birthplace of the savior of the world. Sometimes it only takes one tiny thing! The political and religious leaders during first century Roman governmental rule were just as corrupt and immoral as our political leaders today. They crucified thousands of Jews during their military occupation. Jesus Christ was just one of them. Sometimes it only takes one sacrificial and miraculous thing! #5. CHANGING THE NATION FROM THE INSIDE OUT IS NOW CLEARLY OUR ONLY OPTION. We don’t have the option for spiritual light and truth to trickle down from the White House. We can pray powerful prayers! We can do powerful works! We can Evangelize, Disciple, and Serve “Thy kingdom come. Thy will be done, On earth as it is in heaven.” Matthew 6:10 THE PERMANENT REVOLUTION WE NEED IS A PERMANENT REVI

Ps Daivd Jack - Who's in the Whosoever by Port City Christian Church

In this episode, I chat with David Risley creator of Blog Marketing Academy.

Hablamos sobre los deseos que les pedimos a los Reyes Magos y como hacer que estos se hagan realidad provocando cambios en nuestra conducta y hábitos así como para mejorar y como no un regalito de mi parte para vosotros.Lista Spotify: Suben el animo en españolTe espero en:
Twitter: @davidgamez
Instagram: https://www.instagram.com/davidgamez/
Web: http://www.davidgamez.es
Facebook: https://www.facebook.com/davidgamezgarciaComentarios y sugerencias a davidgamez@me.comMúsica http://bensound.comUn abrazo y … lúmenes a cascoporro!

Entrevista personal a Mario Rubio, fotógrafo referencia internacional en fotografía nocturna. Con exclusiva incluida para los seguidores de http://www.fotografonocturno.comTe espero en:
Twitter: @davidgamez
Instagram: https://www.instagram.com/davidgamez/
Web: http://www.davidgamez.es
Facebook: https://www.facebook.com/davidgamezgarciaComentarios y sugerencias a davidgamez@me.comMúsica http://bensound.comUn abrazo y … lúmenes a cascoporro!

Primeras impresiones después de una semana de uso del Apple TV 4.Te espero en:
Twitter: @davidgamez
Instagram: https://www.instagram.com/davidgamez/
Web: http://www.davidgamez.es
Facebook: https://www.facebook.com/davidgamezgarciaComentarios y sugerencias a davidgamez@me.comMúsica http://bensound.comUn abrazo y … lúmenes a cascoporro!

Your vote counts- Washington State Represenative David Taylor

Episode 89 – Wishlists and Writing Lists Sponsored by Unique Gifts & Games, Guild Painting Services, Mantic Games, Mierce Miniatures, and Battlefoam The Garagehammer Toolbox is brought to you by Chaos Orc’s Superstore News and Rumors is brought to you by Lizardmen Jeff and the Circle City Circuit So today Chris and Daivd cover several short topics. They talk about their previous game...

Working on a project like the AP Collection has allowed me to chat with people that I never would have met otherwise and learn about things happening in Western Pennsylvania that I never really thought possible. Dave Mansueto is the perfect example of such a person taking on "impossible" things. Dave is a fount of knowledge and gives off an energy that is addictive—getting everyone around him excited about the interesting ideas he is able to connect effortlessly. All of us in the AP Collection studio sat with rapt attention as Dave and I discussed his history as one of the four founders of Libsyn, his interest in transportation and bringing water taxis to Pittsburgh, and his latest venture—Boss Jock. The app allows anyone with an iPhone to create their own podcast and send it out into the Internet!  After concluding this interview, we parted ways and my partner David and I went down to Hambones on Butler Street to meet with a musician about a show. While walking to the restaurant, I unexpectedly saw Dave Mansueto across the street striding towards Arsenal Lanes and chatting pleasantly with a young woman at his side. I thought how small of a town Pittsburgh can be and yet most of us tend to keep to our own smaller crowds. I'm glad that this project has pushed me out of my little universe and introduced me to folks like Dave. A few weeks later, at a meet-up group I met the woman behind IHeartPgh. She said that Dave was the one who encouraged her to start blogging. This fun fact came as no surprise to me. Dave on the Internet Want to make your own podcast on the go? Check out Boss Jock: bossjockstudio.com Click here for the link to Boss Jock on iTunes Follow him on Twitter: @tacomancini

Rev. Bobby Dees shares during Homecoming 2013 about David and Goliath and Chunking stones.

Ding Dong the witch is Dead is the theme of this weeks podcast, the boys talk about organ donation gone gay, The Vatican is the largest illegal downloader of Trans Bondage Porn and the Princess and Drag. The boys answer you question about Trans Questions and read you emails. Paulie reviews the new Jet Set Men Waxed and gives this 3.5 splats "the 5 ways orgy is worth the DVD alone". Daivd love the new ride from Lucas After Huors Vito Gallo Sensa Firm Cock. Make sure to laugh off you Tax sorness (after getting fuck from the IRS) and Stay Hard!

This episode, we go over the worst film news of the week with Not the Bees, Ryan watches David Lynch's Wild at Heart and hates it, and we talk about the movies we watched this week including Safe House, Warrior, A Separation, The Skin I Live In, This Means War, and The Secret World of Arrietty. 

Throughout the life of David, the life of his son Solomon, the days of the monarchy, the days of the latter prophets, and into the New Testament, the beyt David, the house of David, carried special significance not simply as some physical building, nor as the extended family group living together, but of a legacy of promise. This legacy was not simply a genetic promise, but was an assurance that God was at work doing something extraordinary of eternal significance in the beyt David. Join Mark Lanier in a unique lesson on the House of Daivd and a brief foundation in understanding the Hebrew alphabet.

With each generation that comes along, people worry that they will not be able to move society and humanity forward, however with David Miller in charge, no need to worry or concern yourself. David Miller is Co-Founder of the Urban Leadership Institute and his mission is to improve the quality of life of children in the U.S. and abroad. Daivd is author of the highly acclaimed book, Raising Him Alone and he is a nationally recognied speaker and program developer for youth of color. Tune in to discover more about David Miller, Urban Leadership Institute and Raising Him Alone. Tune in and listen live at (646) 595-4797 and or join us in the web chat room http://wwww.blogtalkradio.com/paullawrencevann

Missa welcoms author and promoter H. David Blalock to the show. They will be discussing his book Ascendant and the major motion picture being made based on the book.

Missa welcoms author and promoter H. David Blalock to the show. They will be discussing his book Ascendant and the major motion picture being made based on the book.

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