Podcasts about shever

Huckleberry Finn by Mark Twain chapter 21The Duke and the King continue practicing their Shakespeare long into the day. After dinner, the Duke suggests that they add an encore, and convinces the King to perform Hamlet's soliloquy. The Duke doesn't have it in his book but claims that he could recollect it. Eventually it comes to him, and though it doesn't resemble the soliloquy, and the Duke has mixed multiple plays together, it is a good enough speech to perform to people who have never seen Shakespeare; so the King goes to learning it too. They continue down the river into Arkansas, and eventually come into a town that seems perfect for their show. The Duke hires the town hall for 1 night only, and the men they try to create some interest in the show. Huck spends this time wandering around the town. It is very dishevelled; paint peeling from all of the buildings, and houses close enough to the river that a good storm could sweep them away. The men in the town spend their time leaning against the sides of buildings chewing tobacco, drinking, and fighting. After a while, a loud drunk man rides into town, calling for a man called colonel Shever. He rides to the house of Shever and raises hell, calling him all sorts of names. Eventually Shever shows his face, and says that the drunk man that he can raise hell until 1 o'clock, after which Shever will find him and end him. At 1 o'clock, Shever finds the drunkard in the street, shoots him, and then heads home. The townsfolks try to check on the drunkard but after several deep breaths, he dies. Following this, some charlatans decide to reenact the murder, and eventually, the people get into a frenzy and finally, someone suggests a lynching…SUPPORT THE SHOWGet SurfShark and protect yourself online today VPN: ⁠⁠https://get.surfshark.net/aff_c?offer_id=926&aff_id=20389⁠⁠ Antivirus: ⁠⁠https://get.surfshark.net/aff_c?offer_id=934&aff_id=20389⁠⁠ Get data brokers to stop selling your information with: Incogni: ⁠⁠https://get.incogni.io/aff_c?offer_id=1219&aff_id=20389⁠⁠ *COMIC* By @Valenangelr ⁠https://www.instagram.com/valenangelr⁠ *SOCIAL*INSTAGRAM: ⁠https://www.instagram.com/theessentialreads⁠ TWITTER: ⁠http://twitter.com/isaacbirchall98⁠ KO-Fi: ⁠https://ko-fi.com/theessentialreads⁠ STORE: ⁠https://the-essential-reads.myshopify.com/⁠Support the showThank you so much for listening, if you want to support the me go to any of these links :)*Social*SHOPIFY: https://the-essential-reads.myshopify.com/INSTAGRAM: https://www.instagram.com/theessentialreadsTWITTER: http://twitter.com/isaacbirchall98Ko-Fi: https://ko-fi.com/theessentialreads

This week, we discuss a fascinating Gematria on the word "Shever" from the Chasam Sofer, and we bring out an important message for those of us living in Galus (which fyi, is all of us).My book "Ready. Set. Grow." is available at your local Seforim store, or it can be ordered online at: https://mosaicapress.com/product/ready-set-grow/To watch a video version and follow my Torah classes  on TorahAnytime, click here: https://www.torahanytime.com/#/speaker?l=1369Have a wonderful week!#jew #jewish #podcast #frum #rabbi #frumpodcast #inspiration #torah #mitzvah #hashem #jewishpodcast #israel #exodus #parsha #oristrum  #torahsparks #readysetgrow #meaningfulminute #growthmindset #motivational #lifelessons #torahanytime 

Yaakov sees something important happening in Egypt.

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Series: Be'erot, Love & Relationship with God.     Episode Transcript:   Last time we were learning we had uncovered a very amazing feature about Yosef Hatzadik.  And that is that everything about what he is is hinted in his name that Rachel Imeinu gave him.  He's actually defined in two realizations in life: one is that, she declares as soon as he's born asaf Hashem et cherpati.  That G-d has gathered in my degradation.  And the other is she says rather, well, if he were listening when he was born he might have been somewhat disturbed by the other thing she says, which is naming him Yosef by virtue of  Yosif li ben acher, that I have a prayer that there should be another one.  It's a rather funny thing to be called.  Because it actually means about you that you're nothing but a transition.  Nothing but an avenue for other things to come into the world.  His mother expresses her sense of him as really being that which is to be traversed in order that the next child be born.  And in fact Rachel is very connected to that phenomenon as we've spoken about her in the past, that she is the behina of this world, she's the alma d'it galya , about which the rabbis say is simply a passageway to the next.  And her herself, she herself, participates in that as becomes reveals when she dies "on the way."  And Yaakov emphasizes that, the Chumash emphasizes that, she dies "on the way," derech Efrata.  Towards the place of fertility.  She never really arrives there.  She dies on the way to that realization, and so, in a sense Yosef is really her image in being the one who lives "on the way."  But what was most real for us about Yosef in that is what we explored last week, Yosef as the channel.  And his personal way of being which was – our primary last week was -- in giving over life.  And that's what Yosef does.  He gives over life, he's the mashbir l'khol ha'aretz.  And he stands in a radical difference from the way of living that his brothers live, or especially as expressed by Yehuda, which is of containment.  Containment.  Yehuda, who is the malchut , literally malchut is kelim, is, the letters of malchut actually is kelim.  That's what malchut does.  Is it creates kelim and it's very good at that, and that's very, very crucial, but it also has a tremendous failing when the kelim become self-serving, and the structures become a self-justifying reality in which the – like we all know it in politics – where the bureaucracy becomes its own self-serving system.  And we all know it in personality also.  When our personality actually becomes self-serving.  By which I mean, when we have a way of being in the world that we become very, very protective of.  Become very, very insistent upon.  And we become very expressed through and identified with, to the point that all we see is ourselves, and then, rather than being a picture of that which is beyond, which is what the malchut is meant to be – it's a temuna, it says in the kabala the malchut is the temuna --  it's the picture.  Instead of being a picture it becomes a false mirror.  In other words, a true reflection of what is, is the true path of malchut, in which it's expressing that which is feeding into it, and is expressing it outside of itself as the image.  So, too, in a personality.  When you're authentic to what it is that you're manifesting so that's an integris picture of who it is that you are.  But often times we find ourselves becoming very much involved in looking at the image that we've created and becoming, in a sense, worshipers of that image.  It becomes the avoda zara of personality when that which you've created as your persona becomes that which you worship, and that which you protect and that which you preserve.  And then instead of it being a picture of what is, it becomes a mirror of its own self.  And as we saw last time, Yaakov actually tells that to his children before they sat [set?] out on the path of their meeting with Yosef, their first meeting with Yosef.  Which begins, as we saw last week, with him saying to them, it says that Yaakov saw that there was shever in Mitzrayim.  That he saw – of course literally in the pshat is he saw that there was what to buy in Egypt.  There was food in Egypt. Shever; it means food and what to purchase.  But shever also means, as we know, a crack. He saw that there was a sever, a severing, in Mitzrayim.  Probably shever and sever, in English, are related.  Because there was a cleavage in Mitzrayim.  And that cleavage and that severing is what's called in the kabbala the ateret hayesod.  Which is the place where things open up into reality outside themselves.  And so he saw that there was this cleavage, this break in Mitzrayim, he saw there was an opportunity in Mitzrayim,  for something to be born.  And he says to his children lama titra'u.  How comes you're just standing around here looking at each other.  But, more deeply, because it's the reflexive, "how come you're just standing around looking at yourselves?"  He mamash says it to them; so clear.  You're just standing around looking at yourselves; all you have is these persona that you've created, and all you're doing is looking at them.  And the only relationship you have with the world outside you is just figuring out how it's going to harm or feed that which you've already created about yourself that you are going to maintain.  But you have no interest, really, in the outside reality as something from which you could possibly learn, grow from, which you would actually invest in, as something which would become a greater realization because of your investment in it.  That's not at all your interest; you're just interested in maintaining the institutions that you've created.  And they're great institution makers; I mean, they are.  Like, although, clearly I sort of see myself belonging on the Yosef side of the map, I don't want to denigrate the great institution makers, and they are.  But that's basically what Yehuda does; he goes to Mitzrayim in order to build the Beit Midrash there: v'yishlach le'horot.  He's sent ahead to teach in the Beit Midrash and to set up the yeshiva, Rashi says, that are going to be in Goshen.  That's his task.  But, as we all know, when an educational institution, for instance, just becomes its own self-serving fact, so then the students in it become secondary.  It's like, I'm working now with this charitable organization, who's supposed to funnel money that someone has donated to make a commemoration for Shlomo who was murdered a month and a half ago, and so, I'm just watching how they're really well meaning, you know, they really want to be a charitable organization.  But they've created this monster!  There's like all this overhead.  So from a rather large donation, they want to take 10%, which is more than $10,000. Just to give you a sense of what … Now, they don't have all that much work to do.  But, I mean, the people are there, they're full-time, I mean it's like there are 2 people on staff and there's a space they're renting, and it's like this big thing.  So then they need the donations to keep themselves running.  That's what institutions become instead of -- losing the vision of what it was they were set-up for – they become their own self-serving thing of seeing themselves.  And, literally, the attitude becomes one of spying, which we saw last week as Yosef's accusation to the brothers: "you've come spying."   Because when all you're doing is being committed to the maintenance of the forms that you've made, so then the only attitude that you're really going to be willing to have with that which is outside of you is to spy all the time, whether it's going to be to your advantage or to your disadvantage.  And the vision that you originally had that you're supposed to be a picture of, and maintain a perfect reflection of, becomes lost and clouded.  And this is one element of what the kabala calls kitzutz b'netiyot, when the malchut  is like a plant which has been cut off from its source.  Like a plant that's been cut off out of the ground.  That's ultimate sin in kabbala.   That's ultimate sin; that's the root of avoda zara.  And it is the root of avoda zara!  It's when the things that are creations that are pictures of that which is beyond  loose the beauty that they have as the reflection of what is beyond and they become self-serving phenomenon.  That was the sod of lama titra'u that Yaakov says to the children: "All you're doing is looking at yourselves.  What you need is the man who is the man of shever ."  And the man who is the man of shever is Yosef always.  Yosef is always in a crisis.  He's always in the place of the shever.  And he creates crises; he does!  Yaakov Avinu, when he was mevakesh shalva, as we saw, so, ele toldot Yaakov – if you want to see someone growing, toldot Yaakov, if you want to see Yaakov producing, ele toldot Yaakov, Yosef,ben 17 shana.  So bring on Yosef, right?  The rest of the brothers don't even matter in the depiction of ele toldot Yaakov: well where are the rest of them?  There's Reuben, Shimon, Levy, Yehuda, Yissachar, Zevulun, Dan, Naftali; where are they all?  The only toldot of Yaakov, the only one who makes Yaakov continue to grow, is Yosef.  Because Yaakov, who, as we saw last week, is simply a fire – just a fire burning, he doesn't reach out of himself – so he would just stay put. [16:44]  Kafatz alav rogzo shel Yosef Rashi says: the guy whose whole being says "hey, where you are, it's just a transition to the next place."  That's all.  It's just transitions all the time.  Don't get snagged on where you've come to; there's something else waiting for you.  That's Yosef.  Don't get snagged.  So kafatz alav rogzo shel Yosef : Yaakov knows this about Yosef.  He finds it out more and more.  And then finally, when he, I believe, comes to the realization that his path has been, sort of, "lehitra'ot,"  you know, to just "see himself" all the time, and for them to see themselves, when he comes to that, then he can send the children out to meet Yosef.  I don't know if these are conscious processes, but in the story that's mamash what happens.  He sends Yosef to the brothers to make shalom, which, as we saw last week, is always involved in moving beyond.  It's not shalva, it's not "peace."  Right?  It's not peace, as we saw, peace and pius is simply, what's it called, appeasement.   There's a fancy word: rapprochement.   That's not shalom.  That's like, ensconcing things as they are.  But Yosef insists on the moving; that's why he will always be the ish shalom.  That's such a different perspective, and we saw last week how much he plays that out.  But that comes from a perspective on reality which is that way.  Which is why we saw last week that he's the candle, he's the flame.  And he teaches his brother this consciousness, in telling them of 10 candles, 10 lights, 10 fires, flames couldn't put out one, certainly one can't put out ten.  When flames meet they just make each other brighter.  "I met you; all you did was make me brighter, and yourselves brighter, and that's all I've been about since you did what you did to me – all I've been about is making you brighter and making me brighter.  That's all I've been about.  And making the world brighter.  Doesn't matter what you'll do, and how dark a place you'll throw me into."  And they throw him into the darkest place.  It's like a way of living, all the time, to be touching that.  But he's also always in crisis.  There's always like a crisis, like a shever,  because he can never sit still, like, where he's come to is not good enough.  But for him it's not out of driveness, it's out of there's just so much more, there's always more fire to burn, there's always more reality to expose, always more connections to make.  Connections to make, which is where growth and reality comes from.  This is why he names his son Ephraim for.  He names his son Ephraim. And Yaakov recognizes Ephraim, even though he's the second son, as being the primary son.  Because that's, yeah, "that's Yosef."  The man of incessant creativity and fertility; that's Yosef; he's always opening up for more.  That's Ephraim.  So these are the themes that we explored last week with more openings here of the nature of how this works in personality, in human personality.  And how they became entrapped and therefore spies, and ceased to be brothers.  Which is what basically he accuses them of.  So, this is what we explored last time, and the nature of Yosef's name, is yosif li ben acher. And the other thing, which I'm not sure I spoke out enough, which I sorely don't want to forget, and that is Yosef in his being for those people he meets.  And this is another, this is a trap, which is a trap for Yosef.  It's not a Yehuda trap, it's a Yosef trap.  Yehuda we made enough critique of.  And Yehuda desperately needs Yosef.  Just as all the institution makers need the one who's always breaking the kelim. Always making a shever.  They need them.  They invite them in;  I don't know, they may have trouble with them.  But, that's a true need of the "Yehudaim" in the world, is that there be a shever to break the place out of what it just becomes more thickly and thickly self-justifying and self-creating-with.  So, but the great failing in Yosef is he becomes self-involved.  That's different than trying to maintain a veneer.  Yosef will never try to maintain the veneer.  He doesn't really care about the veneer; the veneer just gets in the way.  Doesn't care about the persona.  It's like, not his thing.  But what he does become in his failing, and where he needs Yehuda, is he becomes self-involved.  He just becomes, like, it's all about growing.  It's all about creating.  Right?  So, "leave me to my artistry."  And then there's no – this I give for Sarah  -- there's no "for-ness."  You know, what they call – I think that's a made-up word – but there's no for-ness, there's no being for the, for being completely devoted to truth, to creative expression, to realization, but then it becomes, in its failing, personal realization.  And personal involvement.  And that's his way of becoming, he's not titra'u in the sense of just looking at himself; it's not that he's looking at himself.  He's just like – in the sense of trying to mirror himself.  The way the Yehuda people become.  He's just self-involved.   He's not for the people he's coming in contact with.  That's Yosef who's fixing his hair, looking in his mirror making sure he looks nice.  He's outward directed, but self-involved.  That's Yosef the na'ar, the adolescent Yosef.  Who just becomes caught up in his own stuff and loses his for-ness.  Of course the great tikkun of Yosef comes by virtue of what Paro puts him in charge of, which is to become the mashbir kol ha'aretz.  Which is the greatest thing Yosef can do.  Is to become completely a channel for the goodness which he brings out and into the world from beyond himself.  And then he becomes a channel; that's like, clog up the Yosef and mamash the guy's going to die!  Once he realizes his tikkun.  And even when he's not in a realized tikkun he's like, he really in a sense deserves to die.  That's simply a reflection of what he himself is sort of giving off.  Because if Yosef isn't for others, if Yosef isn't out there seeking shlom acheicha, seeking the peace of your brothers, he's not out there and that's why his father sends him out to do that.  "You can't stay home, Yosef!  You gotta be out there seeking the shlom of your brothers, 'cause if you don't you'll just die!"  So, in a sense, Paro really gives him his tikkun, to make him mashbir kol ha'aretz.  It's just funny, because he'll be not only the one who provides all the nutrition and sustenance of the land, but he's also a crisis maker: the mashbir kol ha'aretz.  He creates crises!  He creates openings for people.  He was always shuddering them out of their complacency.  "Is he creating a crisis or revealing a crisis that's there?" Revealing the crisis that's there, beseder, OK, I'm not even sure.  I mean, of course, from his perspective he's only creating, he's only revealing something which is there, latent in the reality as it is and just kinda exposing the openings that people have not come to recognize in themselves, for sure.  But from the perspective of the people he's [? Working them? 26:10.2].  They probably experience him as making crises.  In any case, so, Yosef, that's his tikkun, that's when the yesod becomes a giver.  And that's his only tikkun, he's like, he's a dead man without that.  He's a dead man; there's no existence for him.  That's why Yaakov, knowing this about Yosef, as we saw, says about him that "you're the flame.  I might be the fire; I might have been perfectly happy b'eretz migurei aviv, just going back home."  Which is the way the chumash describes vyeshev Yaakov b'eretz migurei aviv ???? [26:59.3]:  "I didn't like that whole galus  thing, you know, that wasn't what I was looking for.  I just got, like, chased into it.  But, you know, I'm a fire.  But in order for a fire to get back to Eretz Yisrael, so, we need a flame in order to get back to the place from which we can really give. We need the flame.  That's you, Yosef."  So, you hear in that description of him -- these primary depictions of these characters is just so marvelous, how precise Chazal are, and so deserving of real, in Hebrew it's called mishush, you know, like, I don't know if there's a good English word for that, of like, just, touching them and caressing them and moving them around – but that depiction of Yosef is also a description of his essence and therefore also of his tikkun: he always has to be a flame.  Always has to be a flame.  And a flame is lighting others, and is also igniting others.  And [I'll? 28;16.2] experience him both ways.  So we saw, in our context of achoti, ra'ayati, yonati, tamati, so we saw in that context that Yosef brings this about in people by looking in their eyes.  We were in a context of achoti, ra'ayati, yonati, tamati, with achoti Avraham, ra'ayati  Yitzhak, yonati  is Yosef, he's the yonah who the kabalah says looks infinitely into the eyes of the other, her partner, all the time, she's always like, very … it's a deep, deep ne'emanut that the yonah has.  And it's in that both reliability and investment and faithfulness, so she exposes the infinite wellsprings of the other.  So, in that sense, it's like lighting the fire of the other to look in their eyes; it's very delicate, and you have to be careful how you do it.  It's tricky.  But, that's how you bring another person out really, unless they're so caught up in their own being ashamed of themselves that they can't let you look in. And that will be what it will be; it's, that's what'll do it, right? Like, we turn our eyes down; it's like, we're embarrassed.  And correctly so; we're embarrassed.  And often times incorrectly so.  But that's where a person who's embarrassed by something that's how, you know: "looked him straight in the eyes."  You know.  That's when it's power.  But that you're willing to hold the glance, and look back, that's when you can rely on me.  Right?  The one who's being looked at and being willing to look back, it's "you can rely on me; you can count on me.  There's nothing I'm ashamed of which I'm afraid that if it would be exposed then you'll cease to trust me."  I think all those words revolve around the issue of looking into each other's eyes, which the yona is representative of.  So, I don't know, but – I do know – that, I mean, we don't have explicit statements of this in Chazal about Yosef, you know, looking into people's eyes, but what we do have is that Yaakov Avinu calls him the shor.  The bull.  So people normally associate that with, and correctly, they associate with fertility.  But here's a deeper secret about shor:  and that is that shor means seeing.  It means looking.  In Hebrew mi yishurenu, his vision is so long, mi yishurenu.  Mi yishurenu is from Parshat Bilam.  Bilam says this.  "Wow!  [32:23.7?] tov…." I don't remember the precise pasuk, but mi yeshurenu.  Who can see it? shurai'na, in Aramaic means vision.  Shuraina.  Banot tza'ada alei shur is a play on words.  It's about the women in Mitzrayim who – it's got a triple play on words, it's unbelievable – Banot tza'ada alei shur: are you familiar with the pasuk?  It's in the bracha of Yosef.  Ben porat Yosef [33.00.4?] porat alei ayin:  he's the one, the fertile one, the beautiful one. Porat means fertile and beautiful.  Alei ayin:  he's the one who is above the eye.  He's the one who's above the eye, or, as some interpret it: he's the olay ayin, he's like the springs of the eye.  Springs of the eye.  Banot tza'ada alei shur: the women were marching on the shur – did we talk about this last week?  Great!  The women march on the shur, meaning, literally, it means a shur is a wall, so it's the origin of the – excuse the expression – they were "climbing the walls."  To see him.  'Cause he was so beautiful and so attractive, and so igniting.  Extremely charismatic personality.  Igniting everyone.  Banot tza'ada alei ishur is a play also on him being the shor.  Being the ox, as Yaakov calls him.  Then: banot tza'ada alei shur they're trying to get up and over the usual way of looking at things.  So that they can really look at him.  So shur is a wall that you climb up on in order to get a better view, it's an ox, because it's extremely fertilizing, and productive, and it's seeing.  It's [just? a] beautiful pasuk; it's really an amazing pasuk:  banot tza'ada alei shur .  And that's because Yosef, as we have revealed by virtue of him being connected to the yona.  In this pasuk Yosef is the one who brings out fertility by looking into the other's eyes.  And, in that looking, not from the place ruling and taking control, which is the abuse of that when you're looking at someone who's ashamed of themselves, so that's how you get control over them: you look them straight in the eye, right?  And you know that they feel lowly about themselves and demeaned about themselves, and they're like, just garbage.  So the more you look them in the eyes the more low they feel.  Because you must be seeing all that stuff that they've got.  And the more ashamed they are: that's how people gain control, the guys who can hold the glance are the ones – not because they're not ashamed of anything, just because they have the power, the "power glance" -- I think they have assertiveness classes – if they don't then I'll teach it to them!  Not that I necessarily have it, but I know what's going on!  The "power glance" is like, when, you're giving the glance in a way in which you're seeking to shame – this is extremely important for the second part of what we're going to explore this morning – but the power glance is when you're seeking to intimidate the other person by the way you're looking into their eyes, 'cause they're just feeling embarrassed and ashamed and belittled and nothing and blah, blah, blah, blah, blah.  But that creates – it's for me not to just, like, slip into it – but that creates what's called ona'a, which is what we've taken upon ourselves to look at today, which is the other aspect of Yosef, who's totally against that.  But that creates ona'a, which we began to explore last time, which is the denigration and devaluing of the other.  Which we're going to explore more today.  Just put that aside for now, so you can see how the question of the use of the eyes and what you're seeing in the other person is so big.  But having the ayin tova of Yosef, having a good eye, is to look at the other in a way that empowers them.  That creates trust and love and connection and commitment and investment.  Those are all words for the yona.  That's really what those girls were looking for.  And climbing up the wall [for].  But you can see how – I mean, this is a delicate conversation, 'cause you can see how easily tripped up that can become into a power play, or into some base excitement that the charismatic people produce and then utilize that, when they're self-involved, to gain the sense of worth or control or whatever it is that they're looking for.  Right?  That's how charismatic people then become self-involved and use the charisma and use the chiyuniyut to destroy people's lives.  Mamash.  Destroys people's lives, and to destroy relationships.  And they always get involved in other people's relationships.  They always seek to break them, ruin them, and they can't keep their own.  They go from relationship to relationship, from woman to woman, from man to man, however it'll be.  So [39:01.3 ?? yesod], what're you going to do; it's heavy stuff.  It's the very foundations:  you don't have this? You don't have anything!  Mamash.  If you don't have this foundation in life, the things we're teaching this morning?  You mamash, everything else is just completely destroyed and you'll have Yehuda going haywire in all of his institution building and kelim building and persona building.  And you'll have the rest of the binyan clogged up and unable to come to expression.  And you'll have Yosef completely self-involved.  And just, using all these powers, to their precise perversion. Of what they're given to him for.  So, so to speak, the yesod needs the yesod.  Right?  The yesod needs to have within it this ongoing realization of "I'm just a passageway. Just, this is coming through me; it has nothing to do with me.  It's just what's coming through, and I want to share that and give that over and be with the other in that."  We saw that, if you remember, in David in lev tov, when [what?] he actually does.  But Yosef just does it with his eyes. He's not really so much the doer, Yosef.  He's the one who creates the belief that people can have in themselves to go and do.  But he's not the doer; he doesn't make the kelim.  The only way he knows what to do in Mitrayim is because he interpreted Paro's dream.  Couldn't have figured it out for himself!  There are some people who interpret Yosef as like the gashmiyut and Yehuda the ruchniyut and all these crazy things which are complete violations of the text: Yosef is not a kelim maker.  He just rides around on the chariot in Egypt and gets everyone really excited about being Egyptian, or whatever.  He doesn't really do anything.  He just interprets Paro's dream; he knows what needs to get done – v'yafked pikidi – and he sets up all of the pekidim – what's the word in English for that? they're called the clerks – they're like "take care of everything" and they take care of everything.  So,  if it's not flowing through him, then it becomes snagged on itself and it becomes extremely destructive.  I don't think there's anything more destructive than burning people up!  So, the yona, in her beautiful place of investment, commitment, liability, sticking with her partner – that's what the yona is the primary image of – is the real Yosef, so to speak.  And when he invests that into the malchut, so then the malchut can become for the people.  And not just for the institutions it's created.  And when he lives that, so then he can become for the other.  And not just for himself.  So this is some of the tapestry of the yona of Yosef, of yonati.  But there's another very, very deep and important aspect of this, and this is where we'd gotten to last week.  And that is the other aspect of his name.  And that is that Rachel says "you've saved me from shame."  And now you can really appreciate from this perspective and in this context how that's his first name.  "My first experience of you, Yosef," Rachel says, "is you protect me from shame.  Yeah.  When you look into my eyes, I don't feel ashamed, I feel trusted.  When you look into my eyes, I don't feel denigrated and small and embarrassed, I feel enlarged.  Like, there's more to be born here, more to grow here."  Asaf et cherpati.  You're whole being is built, and its tikkun, on the guarding of other's from shame, and relating to them in such a way that the shame will not be their primary experience.  They might be embarrassed about something, ok.  Like, we all have what to be embarrassed about.  We all have the things we're messed up about.  But that the primary experience should be that we're embarrassed and ashamed?  Is to enslave the person and to rule over them and to entrap them, because then they become so belittled that they have no power to do anything at all.  Shame is the greatest and most powerful disenabler.  It's like, you don't want anything, you don't want anybody to know about anything that you are, so it's better to keep it to yourself.  [45:27.7 "no excuse me"?]; people just walk into the room, you know, and create this whole environment of "excuse me; is it ok?" they sit down very carefully as if they don't want to bother anyone, like they're the most "bothering" people who could come into the room, are the ones who, like, come into the room with this sense of "I don't want to bother anyone!"  You know these kinds of things? Walk in and it's like [whispers] "excuse me," like, all closed up inside themselves; it creates this energy in the room of "eew! I don't want to be here!"  Because that's all they're giving off all the time is "I don't want to be here!"  Because to be ashamed, in shame, is to be in this shmama, which is literally what – are you allowed to do drashas on English words into Hebrew words?  No, it's a shmama; that's what it is.  Shame is a shmama.  Shame is the inverse – all right, as long as we went there, but we won't spend too much time on this – but, shame, like to make a name for yourself is, like, when you're ready to go out there.  You know, when the malchus makes a shem: baruch shem kavod malchuto, the malchus makes a shem, makes a name for itself.   It's not embarrassed, right?  It's not embarrassed.  When you're empowered, you're out there to make a name.  G-d says to Avraham Avinu agadla shmeicha, I'm going to make your name great.  But if you live shame, if you live the English version of shin-mem, then you're really living a shmama, which is your living "name" as a devastation.  Shmama is a devastation.  You're living the inverse of shame.  Forget the English for now; just listen in Hebrew.  The inverse of shame, of name, is shmama, is to be like a desolation.  That's what it means in Hebrew: a desolation.  And that's because of "shame" in English, that's because of embarrassment.  Of, ok.  Enough of that, enough explaining.  But the point is that Yosef HaTzadik is able to make the malchut want to be a name.  Is able to make another want to be exposed.  Is able to, himself, expose, himself, and cut away the blockages.  Because even though he may have things of which he is ashamed, and we all should, and do our tikkunim on them, that's not his prime experience of life.  His prime experience of life is asaf Hashem et cherpati – like Rachel implants it in him in the outset.  "This is who you are.  You know what you did for me Yosef?  Thank you.  You've taken away my shame. You've taken away my degradation."  That's so beautiful; that's her first experience of him.  Imagine being born into the world with that!  That means your primary reality is to function in the world in a way in which you are gathering people's shame by giving them the power to be who they are most fully.  And when Yosef's orientation is that, then instead of his charisma becoming a way in which he lords himself over people, it becomes a way in which he ignites them and burns their fire so that instead of burning with shame, which is the other possibility, right, instead they burn with creativity and fertility and then the malchut really becomes what it needs to become.  So I want to explore a little more of that today.  We have this curious word usage, words that come up around Yosef.  We saw shalom coming up around Yosef a lot.  We saw yosef, his power of tosefet.  We saw shever, and mashbir.  Another word which is a primal word, and the word is on. Alef-vav-nun: on, comes up a lot.  Comes up first in Onen, who's Yehuda's son.  It comes up again when Yosef marries the daughter of, my gosh of all people, the prince, the priest of On.  Bat Potifera kohen on.  And it actually comes up deeply the first time in the Torah in the name of Binyamin when Rachel says "oh, you; you are the son of my on", alef-vav-nun, ben oni.  Father calls him Biniyamin, but she calls him ben-oni.  M'eanyen.  'Cause if her prayer with Yosef was "Yosef li ben acher," so, who's the on that Benyamin is the son of?  I mean, literally it means, in the pshat, the son of my sorrow.  Because on means sorrow.  On also means power.  About Reuben, Yaakov says kochi v'reishit oni.  The first of my power.  So is Yosef the on that Benyamin is the son of?  "The son of my on."  I mean, he's the son that, in a sense, Yosef brought her, right?  Thanks to Yosef she'll have another son.  Interesting.  Now, an onen is someone who is sexually self-involved.  That's who On was, the son of Yehuda; clearly turned it on himself.  That's why he died, and Er died, etc.  What Tamar does, is she draws Yehuda out of himself.  I mean, as a whore, but she draws him out of himself to do the giving that he's meant to do, which is to fill her with a child that On  and Er did not.  So, in a sense, he has to overcome the, so to speak, onenut of his child in the relation with Tamar.  So, the Ramak, Rav Moshe Cordevero, says in the Erkei Kinuyim, in the Pardes, that Tamar is the Ateret hayesod.  That she's the opening of the yesod, and some say she's malchut.  What is that?  I'll tell you what that is.  And I think we began to hint at this last week.  She is a feminine embodiment of Yosef.  As the verse says: Tzadik k'tamar yifrach.  The tzadik, who is Yosef, blossoms like a Tamar.  Ah!  Oh, I get it!  So she's actually drawing Yehudah out into what he needs to become, the one who would impregnate another.  So she's functioning there as the teacher of Yehuda.  In a very similar fashion that Yosef functions as the teacher of Yehuda in saying "you're just spies, just involved with yourselves.  Just mirroring your own realities all the time.  Hey, take a look" – take a look, where? At the petach einayim, 'cause that's where he meets her.  She's sitting there at the petach einayim.  That's Yosef bechina:  "open up your eyes, open up your eyes!  Take a look, hey!  Here I am!"  Right?  She's sitting at the petach einayim.  And she gets Yehuda to open up his eyes!  And then again, it's not in the very best of circumstances, but nebech, some people need processes, as they say.  So, part of the process for some of them is – all right, enough said.  But the, yeah.  So, she does the most amazing thing.  And, it's really the pinnacle of the story, in the Chumash, and it's certainly the pinnacle of the story [as] the Rabbis describe it, and that is, she is ready to sacrifice herself, lest he be shamed.  That's what happens, right?  She's there, about to be burned, and she sends to him, apparently in a box, or someone that other's wouldn't see it, she sends to him "you know, the one who this signet and cloth belongs to?" – sorry, "staff, belongs to? That's the one who I've been made pregnant by."  Now, the Rabbis even have it more intense: hi mutzeit.  They have it she was already set on fire.  In Hebrew hatzata means to "ignite it."  With an alef means "she's been taken out," but without the alef , it means she's been "set on fire."  So she's already burning.  And she sends it to him in a discreet fashion, for him to decide whether he wants to expose himself or not.  I mean, come on!  Come on!  Just tell them it's Yehuda!  He's the one, actually, who declared "she shall be burned."  Ah.  So the Rabbis say, and Rashi brings it mamashi like a pshat, even though it's a Rashi in which his issue, I don't think, is in the structural problems in the pasuk, but rather it's in the content problems in the pasuk: "why is she doing this!  [she's] in danger!"  So he says, "well, you know what?  You know what she was?  She was observing the rule, which is 'it's better to be burned in an oven than to shame someone.'" Better you burn, then that they burn.  Basically.  Better that you burn, literally, then that they should burn in shame.  It comes down to halacha!  I mean, I don't know exactly what the precise application of the din would be, but the Gemara takes it very literally, and tells stories about people who actually lived that way, and almost died that way.  But you see the pinnacle of the story of Yehuda and Tamar is that she will not shame him.  And that becomes him saying tzadka mimeini, "wow; she is far more righteous than I am!  She's mode to that."  He learns that from her.  This thing about not shaming.  He learns that from Yosef's feminine version.  So, you know, the same root, in Hebrew, for on is the word that the Rabbis use for shaming another, and degrading them: it's called ona'ah.  Ona'at devarim.  It's when you say to someone "you stinking nothing; who do you think you are, to have something to say about this matter?  Why, just last week I saw you eating pork!"  Or, if you don't have him on something, "I know who your parents were!"  Or, if you don't want to… "Hona'ah?" Ona'ah.  Hona'ah is "trickery."  Ona'ah is causing this kind of destructive pain to another, but it's a very specific kind of pain.  On is pain, it's a power pain.  That's why in Hebrew the word on means both power and pain.  It's a "power pain," in which you use their pain to become empowered over them.  By shaming them.  Or, if you're not going to shame them, so then you just "toy" with them.  Like, if you walk into a store, the Mishna says, and you ask the guy "how much does this cost," while you're snickering – either inside or with your buddy – "how much does this cost?"  "Well, I'll look it up;" he's like, working it all out, looking it up, and, you know, "how much is that, and how much is that, and how much is that;" you've got the guy, like, ping-ponging around the whole store, you know, like – what's that machine called?  Like a pinball machine.  And like, "yuk, yuk, yuk, hah, hah, hah!"  Well, that evil laugh is the laugh of ona'ah, the rabbis say.  Now, there, you're not even embarrassing him.  'Cause you could actually walk out of the store without him knowing what you were up to.  But what you were doing is a power ploy.  In which you're using his weakness and his needs to lord yourself over him, by making him more and more worthless.  That's why the rabbis,  by the way, say "just like there's ona'ah, with commerce, there's also ona'ah with devarim.  Same thing.  When I overcharge you, or you under-buy me: same thing."  What do you mean "same thing?"  Doesn't look like the same thing; it's exactly the same thing.  It's a power-play:  I've got you being taken advantage of in my little play-thing.  Right?  That's what the picture is: my little play-thing.  That's a different madreiga, the one with playing with him in the store, or playing with the prices.  But the more painful one is when it's "you are nothing. Why, just a year ago, you were eating this or that, doing this or that."  Using shame against them.  As a ploy of power:  that's ona'ah.  Is that related to on, or  onen? Yeah, sure it is.  It's just all the self-involved use of my power, my charisma, my standing, my eyes, in the act of the precise inversion of reliability, integrity, and faithfulness.  It's the exact inversion of it.  That's what it looks like, it's oneinut.  So, guess what?  That word, on, the Radak says, is also written in Hebrew in the Tanach sometimes, like in Yishaya, in a word cherev hayona.  The yona comes from the same root.  It's the sort of destructiveness in that pasuk.  I have a whole list of them.  In Yermiyahu 25, verse 38; Tzefania chapter 3, verse 1. I guess sometimes it happens that way, right?  The same yona can become the birds in Hitchcock's "Birds."  That's what's so like, mastery of terror in that film, 'cause, "huh? Little birds?"  But, yeah, 'cause, [sigh] that's the way it is in life, you know.  Like, I don't know how graphic to get, but it's like, you can be a giver of life or you can pish on people.  That's the way… we use that term.  You know?  Pish on.  It's like, they're both functions of yesod.  Weird.  It's not so weird, because when you want to understand these powers, so you understand how they're mamash both in the same place, they're mamash in the same place.  Because the opposite of ne'emanut and emuna is ona'ah.  And so the opposite of the yona, who's the bird of peace and the bird of faithfulness, and the bird who looks in the other's eyes with empowerment and appreciating the infinite wellsprings of the other, is also the yona who pecks to death.  And lords over.  And abuses and shames.  Same word in Hebrew. So here's the [1:07:14.5 ?] perspective of what we were looking at last week of how Yosef – were we looking at it last week?  How Yosef tells them "what you thought was going to be evil, G-d has turned around to good."  Correct?  We were there?  I don't entirely remember why, but I can tell you why we're there again this week,  because here's the deeper aspect of that:  and that is that Yosef as asaf Hashem et cherpati is watching his brothers writhing in shame and telling them "enough of that."  Not that you don't have to pass through that.  He lets them experience that, and he actually purposely does it.  First he says ani Yosef achi, excuse me, Ani Yosef.  The first time he meets them, he says "I am Yosef; is my father still alive?"  V'lo yachlu dabr – they couldn't talk to him, ki nivhalu mi panav – 'cause they were in total pandemonium of embarrassment.  And of fear.  I think primarily of embarrassment.  Yeah.  I think that's how Rashi says it: boshu mi panav.  [checks the Rashi]  Yeah, nivhalu mi panav: mipnei habusha.  And I think he does it on purpose.  How do I say that; why do I say that?  Ha'od avi chai?  Is my father still alive?  Got it?  It's not like he didn't know whether our father was still alive: they've been talking about the father the whole time!  They've been telling him that they can't take Binyamin 'cause "our father will die, nafsho k'shura b'nafsho."  Yehuda's been pleading [with] him, that "send him back, because our father, our father…"  Yeah, he knows how to use it when he needs to!  "Is my father still alive? Or have you killed him? Yet. Like you almost did."  Well, then once that's been passed through, that's Yosef, the yona.  That's the cherev, man.  Careful!  Then, Yosef says to them: ani Yosef achichem, "I am Yosef your brother, whom you sold to Mitzrayim."  And then, right away, he says "and now, don't be sad, and let it not be harsh in your eyes that you sold me here.  Because it's all been for the good.  Thank you for what you did."  'Cause it's all been for the good, and he means it.  And the way he reveals it to them is when he says: ani Yosef achichem.  That's the shift.  "I'm your brother."  "That's great!  You're our brother?"  "I'm your brother." "How do we know you're our brother?"  "'Cause I'm going to now sew the whole thing together for you," that's ichui - ach, "going to sew the whole thing together for you now.  You know, all those things you thought you were doing that were bad, they were really – not only good – they increased light in the world."  But he'll only tell them that after they've done real teshuva.  Don't play with this one; people like to play with this one.  And they go to it too quickly:   "it's really ok."  Pat, pat, pat. Psychology-psychology-psychology, positive-, positive-, positive. "really, ok,  ok, ok, ok.  I'm OK; you're OK.  Everyone's OK, blah, blah, blah."  [next 2 sentences are unclear to me.]You can if you go there too fast, then, you have a [lived? 1:12:01.1] life. [Not a first? 1:12:05.0] ani Yosef, ha'od avi chai? "Huh? Is my father still alive?  Not your father; not the way you treated him."  Nivhalu mi panav.  OK?  Shame.  Fine.  Next.  Ani Yosef achichem:  "don't be sad, it's ok; everything you did has been for the good."  Imagine really being looked at that way.  Like [by] someone you really did wrong to.  But not in a way in which you become, like "I can't believe I did this to this person."  But, rather, he really, really, really, really, not only, means it, he brings you to mean it and to know it.  As it says later v'yedaber el libam, he speaks to their heart.  Wow, I'd love to meet someone like that!  That's the depth of the yona revealing the infinite wellsprings that you have brought into the world even when what you were doing was seemingly working against it.  That's real love.  That's the level of yonati.  It's not "I've such faith in you, it doesn't matter what you do."  "Love means never having to say you're sorry."  It's not that.  It's after you've said you're sorry.  Then, now, let's go someplace together.  [And with?] what's really happened.  And come of this.  That's Yosef's on.  Not his negative on, but his empowering on.  That's Binyamin ben oni.  The son of – the real on.  'Cause, the other kind of an on doesn't have children.  And, thank G-d they don't.  Wouldn't want to be a child of an onen.  Their little play-thing.  And we all have a little of that in our parenting.  Gotta be careful of your children being your decoration.  Your proof of success, your rectitude.  Your accomplishment.  It's all onenut.  You don't want to be a child of a parent like that!  You want to be a child of a parent who knows how to shame you, and then right away say "and now I want to tell you something about what you did and where it went.  And grow from that.  Let's grow from there." It's the exact opposite of the malbin panei chavero b'rabim."  It's the exact opposite of one who brings another to shame.  Tamar would never do that.  She'd rather die than do that.  And that's why she has this funny play in her name, that she is the beginning of the aperture to tamati.  To the final level of tamati, of the perfect reflection .  Perfect twinning.  Perfect revelation of what reality holds.  Must have been quite a personality.  Must have been, because she gave birth to the other shever person, whose name is Peretz, who breaks-out!  And becomes the father of David, and of malchut, and ultimately of Moshiach.  Came out of that zivug.  This is why this transition point is so crucial and it plays exactly into, if you remember how we saw Yehuda as the man who has hoda'a, by virtue of Leah's personal realization.  But in order to get from Yehuda to a malchut which functions rightly, which is not involved in its own persona and its own mechanisms and its own kelim, you have to pass through Yosef.  The belief in the other person.  And the commitment to them, so that the kelim serve that, and not that they serve the kelilm.  [That would be? Gotta be? 1:19:00.2] looking outside itself. Seeing itself in its own mirror-image all the time.  You must pass through yonati to get to tamati correctly.  And Tamar is the transition point.  Ateret hayesod.  So, there was once a great man whose name was Akiva ben Yosef.  Akiva, child of Yosef.  And he was the origin of all the Torah sh'b'al'peh.  The rabbis say. He had 5 talmidim that he had in his older age, the most famous Rebbi Shimon Bar-Yochai, but they were all great.  And Rebbe Akiva told us a great secret of how to be this way.  And, it's whatever happens to you, always say, whatever happens, G-d has done for the good.  kol de'avid Rachmana l'tav avid: everything that G-d did he did for the good.  And the Maharal says taught that you should say it, because when you say it, you channel the reality towards it.  Mamash, the Maharal says this.  'Cause when you say it, so you express the full bitachon in HKB"H.  And then, G-d sees you're relying on him, and he provides it.  There was one place, by the way, where Yosef failed in that.  And that was when he asked the sar hamashkim to tell Paro about him and get him out of jail.  The rabbis say because of that this sar hamashkim forgot him, he didn't remember him, and he forgot him when he got out, and he had to spend another 2 years in jail.  So the rabbis say "why, I mean, it says about the true tzadik" [pauses to look for a source].  It says about the true tzadik, ”ashrei hagever asher sam Hashem mivtacho,v'lo panav el rabin. [1:22:01.1]"  The true tzadik is completely boteach on Hashem.  If you lose that, then you lose kol de'avid Rachmana l'tav avid. And you lose the sense of reality as always flowing toward the good.  And then you become the manipulator, the spy, the advantage taker, the, all the things where the yona can fall.  But if you're reliant on G-d knowing that every place that G-d takes you is to light a greater flame, so then you get out of jail.  Otherwise you stay in jail.  So, though Yosef never said those words, Rebbe Akiva ben Yosef said those words. That's why when he sees the fox on Har HaBayit he laughs.  That's why, when they don't let him stay in the city, and he has to sleep outside, and then the wind blows the candle out, and the cat eats the rooster, and the lion eats the donkey, he just keeps saying, and turns it out that, "it's a good thing you didn't have the candle or the rooster or the donkey or stayed in the town."  'Cause it was ransacked that night.  But what was he saying when he was being burned by the Romans?  When Eisav finally got the upper hand over the flame of Yosef?  What was he saying then? kol de'avid Rachmana l'tav avid?  Well, yeah, "my whole life I've been in pain.  When will this verse come to me in fulfillment?  V'ahavta et Hashem Elokeicha b'chol nafshecha, efilu notel et nafshecah.  Love G-d with all of your life, even if He's taking your life?  When am I gonna live that?"  So, on that story, the Maharal says the most incredible thing.  He says "yeah, 'cause, let me tell you a mashal."  As if he doesn't know what he's talking about.  "Let me tell you a mashal, you know what love is like?  Love is like fire.  How's love like fire?  Well, you know, if a fire is burning, it's always going up.  It's always going up.  And no matter what you try to do to the fire, you can't make it stop going up!  That's just what it is!"  That's what love is.  It's not like fear, where you're reacting or responding to something else.  Love is when it's just the nature of what is, love of G-d, just the nature of what we are as humans beings, we have that love of G-d.  The only thing that blocks it is all the blocks of shame about ourselves and embarrassment; we're not worthy and we're not deserving, and all the things that get in the way of the flame flowing.  But the truth is, that we've got a flame that's always yearning for G-d.  And that's called love of G-d.  That's what the Maharal teaches.  That's why you bring all the yisurim you want on someone who really loves G-d and -- you don't want – but, if you do, you bring all the yisurim so he just keeps loving G-d and relying on G-d and keeps connected to G-d.  That's his essence.  Whereas someone who lives in fear of G-d, you know, when it doesn't go good, so, "I'm outta here!"  'Cause, then the fear is not being provided the response that it wants, I mean, after all, "I'm fearing you, G-d, because all the good things I'm expecting of you.  Otherwise it's not worth my while.  Because, if, anyway, it goes bad for me, so then there's no reason to be in fear of You, because apparently You're not really in charge around here."  Or, however it'll come out in that kind of thinking.  That's because fear is a reaction.  But love, the Maharal says, is an essence.  That's why Rebbe Akiva, at that moment, became the burning fire.  It's horrible.  But, he didn't think so.  And it's both, really, because we are committed to life.  And then, a most astounding things happens, and we'll end with this, the astounding thing that happens: he was in the reality of "my whole life I've been yearning for this moment, waiting for it to come to realization."  And then the story goes on and says "at the end his soul went out saying 'echad.'"  So the Maharal asks another simple kashya; he says "wait a minute!  Shouldn't his soul have gone out saying 'nafsheicha?'  Will all of your soul?"  That's the one he wanted to be mekayem his whole life, right?  Love has to do with yearning; love has to do with longing for.  Love, I add, has to do with listening.  Love, in a sense, is never requited.  It's never fulfilled; it's the eternal looking into the other's eyes.  Because, when it arrives at its fulfillment, it's no longer love.  It's just being with.  Echad.  Just being with the one [? 1:30:23.3].  It wasn't the time to say v'ahavta et Hashem Elokeicha b'chol nafshecha.  That's a verse to yearn for.  But when that verse is fulfilled, then there's only echad.  There's only "at one with."  "You are my completion, tamati. We are twins, ta'omati."  But when you're inside that, and there's no longer any longing for and yearning for, then it's just "what is."  Love is yearning, love is mashber, love is shever.  Love comes out of ra'ayati.  And moves through yonati.  To be realized in tamati.  And the ongoing and incessant back and forth.  Just the real life of love of G-d and of lover. Questions, comments? Crying? Singing? "I feel like that statement, or that place, where Rabbi Akiva was, of saying, or Yosef was, of saying 'all this is for the good.'  Obviously it's great for the person who's been on the side of suffering through the not-so-necessarily-experiences-good parts.  But what happens when the person on the other side, who's throwing you in a pit, or burning you, says 'don't worry, I mean, it's all for the good, like it's all,' like, isn't that kind of dangerous to…" Yes it is!  And the yonah is a cherev pifiyot – it's a two-edged sword.  It's, mamash, cherev hayonah is one of the verses that the yonah  has a cherev.  Now, I'm sorry; I'm going to mix up images for you.  It doesn't mean that, doesn't mean that the dove has a sword.  Literally it means that there's a cherev hayona meaning there's a sword of destruction and desolation.  Because ona'ah is desolation when it's destroying the other.  That's the ona'ah of the desolation of the other.  Right?  When the onen moves outside of himself, it's perversion and sickness.  Right?  But, I'm sharing with you that that's right, I mean, those most destructive features of the onen will end up [noise of shuffling 1:35:16.6] described too.  "Don't worry" – as you're being smothered under their thumb.  "It's all for the good trust me!  Trust me!"  Right?  That's what they'll always say: "Trust me."  That's, "ok; I'm putting my trust in you."  "Good."  That's the precise perversion of the power of yona.  I'm getting your trust so that I can desolate you.  And one of the most horrifying usages of, abuses, of that is what you just described: "I'm [building? 1:36:01.7] you, and it's all for the good.  You don't understand.  Trust me.  It's all for the good."  That comes from a precise opposite of being boteach on Hashem on that person's part, for sure.  It has nothing to do with Hashem.  They may present themselves as having a lot to do with Hashem.  Some of the most perverted and distorted abuse of people is empowered by the person's – who's doing it – presenting a face of being a complete One who relies on Hashem.  He has infinite backing for what he's doing.  And he has everything that you want.  Right?  "I have everything you want."  So then, [whisper ? 1:36:59.2], that's where yesod ceases to be yesod.  It's not a pathway through which it travels.  It's all about me.  Yeah, you're right; this can be extremely destructive.  All these things can be the most destructive ways that people get abused and destroyed, mamash.  Just 'cause it's so, it's so pnimi, because it's so much about everything we so, so want.  Everything we so much want.  That's why, the rabbis say, and this is a lot more destructive – there's a certain sense in which they mean that -- this is a lot more destructive than killing someone.  How do I know that that's kind of what we're saying?[not sure I heard last sentence right because of shuffling noises 1:37:44.8] Not sure it's "kind of," that's hedging a little, because I haven't completely thought it through, but the simple pshat is, if someone says about you "either I kill you or you kill them," so you're not allowed to kill them; you have to die.  But if you have the water, and they don't, so Rebbe Akiva says "keep the water. Keep the water.  He'll die; you'll live."  Because, your life comes first.  But, if we're right about Rebbe Akiva, and I think we are, that he's clearly faithful also to, rather than shame someone you'll be burned, so, hmmm, so you're not allowed – it comes out equivalent, right? – you're not allowed to kill that person in shaming them; you must rather die.  So, it's at least the equivalent of killing a person, that you're not allowed to do.  But it may be even worse, because, after all, you don't shame them; they, in a sense, shame themselves.  All you do is, "here Yehuda; isn't this yours?"  In fact, the rabbis actually say that about busha.  They say, e-hu d'avid l'nafshei, a person really shames himself.  Right?  I can't shame you!  I can say all kinds of terrible things, but, in the end the shame is going to be coming from you.  So, I didn't do anything to you!  It's like, you did it to yourself.  So, I can create a situation where you'll kill yourself, I guess, I mean, I don't know, like, do I have to give up my life rather than create a situation where you might come to kill yourself?  Lo yodea.  I'm not sure; it's an interesting question.  I'm not exactly sure what those situations are.  You know.  Steal all your money.  And you're one of those people who works on Wall Street.  Who jumps out of the 21st floor when he loses all his stocks.  And that's probably going to happen.  And I steal all your money.  Well, someone said to me, "if you don't steal all their money, we're going to kill you."  So [?] pikuach nefesh is doche, that is, sir, and we're allowed to steal your money. Even though I know that you're likely to jump out the window.  (Not you, chas v'shalom, none of us…)  That person is likely to jump out the window as a result of that.  But, probably, al pi halacha, I'm allowed to take the money.  Because, if he jumps out the window, that's him doing it.  If he says "we'll kill you if you don't push him out the window," that's something else.  But if they say "we'll kill you if you don't take his money away, even though he's going to kill himself," b'pashtut, al pi halacha you're allowed to take his money away.  And if he kills himself, that's his doing.  But I can't do that when it comes to shaming him.  If I do that, you're out of Olam Haba.  Why?, if he just shamed himself?  It's like a really ultimate type perversion and abuse.  But it's really our only possibility for tikkun.  It's our only possibility for Moshiach and tikkun is in that yona being there, invested in life, invested in other, invested in [the world? 1:41:59.5]. "In terms of the flames, like, so, like, it's sweet to say, like, or, maybe it's not sweet, maybe it's not nice to Yosef to say he got involved – got self-involved – 'cause he's just wanting the creativity.  'Cause I think there's a space also of, ok, so the plains[?] are all there and today they're covered by huge oceans with massive waves that are like, shooooo, spraying out all the time, so if you're a flame, and you're walking around like that, it's right!  You have the right to be self-involved sometimes for chizuk, not like self-involved.  And I think, like, when you said it, like, he just wants to be in the creative – creativity – [of the learning?] we did earlier, is like, yeah, the creativity, the flow, remembering, hearing Hashem, knowing that Hashem is just giving it to him and, you know.  And really, I think sometimes in the world, like, we're so "ok, we're the flame, we gotta go out and ignite the flame and we're all flame, flame, flame."  That's great, and I believe in it, and I also believe "good luck!"  You're gonna be totally, you're never, unless you understand the way to come back to your creativity, real creativity, you'll totally become "the system," totally become exactly what it is the ona… you'll become everything that you don't want to be.  And that, somehow we need, I don't know, I feel that, as Jews, like, in the same way, we're so clogged [clogged? Klal 1:43:36.1] out! Out!  And there has to be a space where we say like "no!" Like, "what's wrong with going inside, 'cause you need the creativity."  As long – it's right – ok, and I don't get stuck, whatever, it's a balance, but I feel that's a really crucial part, and I feel like Yosef, like bseder, like, 'take it! that's why you could go out, 'cause you took it and knew, like how to take that space!'" Hmm.  Thank you.  Yeah.  Thank you.  And it speaks to me on a number of levels; it speaks to me on a level of process, where, an adolescent needs to be an adolescent.  Let them be adolescents.  It speaks to me in the back and forth, which is so, so much, it reminds me of what we spoke of when we spoke of Avraham as being the root of all living, as being, having, the connection to the bliss of simple being.  As being the place where all must begin from, and that never being forgotten.  And what you're kind of bringing that down to is "and also, yeah, in the pleasure of who you are."  And taking pleasure in things in a self-involved way, sometimes, at the right moment and with the right context.  Someone told me the other day, I was working with a group, and she said to me, she said, like, "I'm like ruach. I flow there, I flow here, seeking truth, seeking what's real; I'm like the wind.  There are some people who are fire, some people who are water, some people who are earth; I'm wind.  And you know, the wind can get lost.  Flowing out there and turning around somewhere else.  So you know how I re-root myself in myself sometimes?   I take"  -- she had like this little plate of stuff on the table, "I take a little piece of cake, and I hold it in my mouth and I enjoy it.  "Why weren't Tamar and Yosef together?" Tamar's for Yehuda's tikkun just like Yosef is for Yehuda's tikkun.  In the end, it's malchut.  In the end, it's David.  In the end, it's the completion, and the bringing into kelim, the brining into realized, manifest reality in vessels.  In the end, that's a transition, after all, Tamar and Yosef.  They're not a zivug.  I don't think they're a shidduch, Tamar and Yosef.  They're "for."  It's like Chanina ben Dosa, who was also a Yosef personality, milashon 'chen', that the rabbis say "the whole world was fed because of Chanina ben Dosa."  But Chanina ben Dosa?  He didn't need any food practically; he would just eat a couple of charuvim from week to week.  But I don't think you put two people like that together.  "אתה אמרתה משהו על אהבת השם ויראת השם.  לא [??? 1:47:56.3]" מצוין שאת שואלת.  Yirat Hashem the Maharal says in the Netiv HaAhava that, we see that first passage there, he says v'chen ahava l'shem Yitbarach, shenimshach ha'adam el Hashem Yitbarach mitzad atzmo, so too the love of G-d is the person's being drawn towards G-d from his own essential being.  V'shem Yitbarach hu hashlamato.  G-d is his completion, ein bitul l'davar ze, you can't take that away from him, sh'hu inyan atzmi lo, this is something which is essential to who he is, v'hashlamato, and his completion.  Aval ha'yira, but fear, sh'eino yira rak shelo ya'aseh davar neged r'tzon Hamelech.  What is yira?  In its lower manifestation. But a person fears that he shouldn't do something against the King's will, lo shayach al davar zeh shehu atzmi al ha'adam.  That's not something which is of the essential nature of what he is, mashelo ya'aseh.  That which he will not do.  'Cause yira is all about not doing the wrong thing.  So, not doing the wrong thing is not something which is an essential expression.  It's a holding back.  Ein ze hashlamato, this doesn't bring a person to completion.  Hu neged ha'adam.  That's something which is against the person; in other words, if I do that wrong thing, then I've violated myself.  But yira is in the restraint from doing it, so it's not the essential expression of

Series: Be'erot, Love & Relationship with God.     Episode Transcript: So, I'm drawn to continue developing certain access in our relationship with HKB"H which is the access way which is Yosef.  And, just to recontextualize ourselves, again and again and again, and I take no responsibility for what happens every time I recontextualize, because every time it comes out to be somewhat different context.  But the primary context which we've been exploring is, I would say, sort of an overall picture of life with G-d as "in-breath, out-breath."  That kind of became clear as we learned towards the end of our year, that, really, in a sense, if there's an overarching framework for our ongoing interaction with the divine, its most intimate expression and presence is in our breath.  And I was blessed to find that the Admor HaZaken actually says this.  As with most things that I find, I found it quite by chance; I was actually looking for something else and got an incorrect reference to a place where he discusses this, at the end of Parshas Miketz.  And he says something like that. Ok.  That's for my purposes.  You people, I don't know if it matters to you.  To me it matters.  In any case, so the – to Nachama Sheina it matters!  In any case, it's there.  And the most important thing for us, I would say, in that context, was this realization that G-d has a two-fold plan for us, so to speak, and that is that we learn how to let go and to be in Him and return to Him and his Oneness, and how we then are called upon to take for ourselves and breathe in and be real and alive, here, with all that that implies.  And an expression of this, which I'm not sure that we explored together, is something that we do every day in saying Shema Yisrael.  And that is Shema Yisrael, HaShem Elokeinu HaShem echad, is the sort of, letting go into the Oneness of G-d, that there is no other than Him, to the point in which I disappear into that.  And then, we're called back by a calling of love, in V'ahavta et HaShem Elokeicha, etc, b'chol levavcha, u'bchol nafshecha, u'bchol meodeicha.  That is very real and present in terms of I sense myself, I'm alive, I'm loving.  And, in being a lover, so one is probably going to experience the most intense presence of one's own self.  If you think about it, there's really no emotive experience as intensely personal and enlivening, exciting, "it's me, here" than love.  That excitement is actually described in that pasuk, in b'chol levavcha, b'chol nafshecha, u'bchol meodeicha.  Each one of those is very, very personal.  Your heart, Your soul, your might.  So we explored that pasuk but I think we haven't really brought out this element of it being very, very personal.  V'ahavta et HaShem Elokeicha.  He's your G-d.  As opposed to in the Shema Yisrael, Shema Yisrael, HaShem Elokeinu, HaShem Echad.  You have to access His Oneness by joining with others.  He's our G-d.  In the V'ahavta, so it doesn't become v'ahavtem et HaShem Elokeichem.  It should have, grammatically, continued the same format of, we're talking to the klal.  But no.  When you talk about love, so, then, it's very personal.  In vahaya im shemoa so then it becomes klal, but that's for reasons that have to do with something that we're not exploring right now. So, in fact, there's a calling here to – so to speak – come down, come back, after the Shema Yisrael, HaShem Elokeinu, HaShem echad. And the b'chol nafshecha, requires of you – in a sense – and b'chol levavcha and b'chol meodecha requires of you a very intense realization of personhood.  It's something like – I was just thinking about this – it's something like, the way the rabbis say it, you should be willing to give up your yetzer hara .  To G-d.  You should be willing to give up your life to G-d.  You should be willing to give up all of your meod to G-d.  And we explored this a lot, around David HaMelech, the meod especially, and Yaakov Avinu, if you remember.  But b'chol nafshecha, which is Yitzhak, is, in a sense, a calling that you be very alive.  In other words, if you're being told to give your life to G-d, and even if it's to the point of someone taking your life, so, if it's not for real, intense, meaningful, developed, so then, how much meaning does it have to give up your life to G-d if your life is really just a shambles that you don't relate to with any seriousness.  Really.  I say this with that kind of harshness 'cause I actually got this from my wife when we were going out; I remember, in a marvelous moment, I told her, like, I want to give myself over to her.  She looked at me and she said "who do you think you are?"  Like, "so what?"  No, it was something which I think was right in place, in other words, there's a certain gaiva , there's a certain ga'ava that comes with "I'm giving myself over," like "who are you? What have you made yourself into?  What have you become?  What is this 'give yourself over,' have you really built something of a self such that to give it over in love would be a meaningful act?"  Anyhow,  I can be amused by it now.  But the sense of that in the pasuk is very strong, to me, v'ahavta et HaShem Elokeicha  … b'chol nafshecha, it really means that, make something of yourself.  And in that, then, giving it over to HKB"H and being drawn towards Him, yesh b'ze.  Of course, everyone is something; I don't mean to belittle anyone.  And everyone has their own context for defining what it means to be a realized human being; everyone has a totally different context.  It's not like, if you're not a yuppy lawyer on Wall Street, though I don't know if that's even a very honorable place to be, right now, but, whatever, that's not what I'm talking about "being something."  It can be in any, any context.  But the point is that I've worked, I've realized something.  So this is just another illustration, I guess, of this "in-breath, out-breath" of letting go and coming back, which is the primary framework of so much of what we've spoken.  And it actually is the beginning of a pasuk which we explored greatly as our map, and that that is the pasuk which says Kol Dodi dofek.  Pitchi li achoti, ra'ayati, yonati, tamati.  Now, we spent a lot of time on the end of the pasuk, on achoti, ra'ayati, yonati, tamati.  But I neglected to inform us that the beginning of the pasuk is everything that I just spoke about.  Because the literal meaning of kol dodi dofek is that "I hear the sound of my lover pounding."  Or beating.  And, knocking on the door.  So, the word that's chosen is a word which actually is the word for the heartbeat.  So, I feel my lover pounding, I feel my lover beating.  That's like a whole other level of intimacy with this bringing-in, letting-go, bringing-in, letting-go, which is all the time going on in our hearts.  And, so then when that creates the actual framework for then the achoti, ra'ayati, yonati, tamati that we spent so much time in exploring.  I just wanted to give that over, and that was really our context, and we [saw with?] through Avraham many, many different aspects of Avraham as achoti, and many, many aspects of Yitzhak as , many aspects of Yitzhak as ra'ayati, and many aspects of Yaakov as tamati, primarily as the tam.  And then we saw him as the ta'om in mirroring reality, and that is the ta'om in experiencing the beauty of reality, and that's pretty much where we were last time.  And the beauty and the relationship with beauty cacha lo b'olamo.  I simply just reflected and mirrored it.  And, yonati, which is the, is a connector, which is the connection of Yosef.  And, today, is yesod, yesod sh'b'hod; it's one of the days of Yosef, as they appear, the the sfirat Ha'omer.  So today and next week too, we'll touch upon him and what he brings as the yona.  We're on board? I just want to point something else out just briefly: tamati is actually, plays a dual role.  Because it's, it is a ta'om, it is a twin.  So tamati comes after ra'ayati, and then there's yonati, and then, in a sense, there's another tamati, which isn't in the pasuk, but the malchut is the yona coming in to the tama.  I don't know how much these structures matter to you people, but if they do, just so you understand that the malchut is also a ta'am.  Tiferet and malchut, would you like me to explain that a little, or is that…  You don't need that, right?  That's for me, just to have it all worked out. ”If you want." I see. OK. I'll put it in as a footnote. I don't need to say it.  But it works very beautifully, for those who like these kinds of structures.  Meital, do you want to ask a question? "... בהתחלה של המשפט, של קול דודי דופק ... שבעצם היא ה[?] לו, לא? כאילו, זה שהדלת פתוחה וצריך להגיד לה "תפתחי," זה ה[13:34:5 ?] שומע. נשאיר את זה, בטמיעה. כן. So, we'll sing a little first, and then we'll connect to something in Yosef HaTzadik as the yonah.  And we'll be looking at some psukim also from Breishit. [14:16 -  18:52, nigun] The first time that the word Yosef, or mosif, yosaf appears in the Torah, is by Yosef. He's the first appearance of there being something which is an addition.  That is experienced as an addition, and is actually waiting for the next level to happen.  Yosef is a son who's born to a woman who's been awaiting her child in great anticipation and anxiety.  And, when he's finally born, so the only thing that she can say is yosif li ben acher. That G-d should grant that I should have another child.  And so, Yosef is actually born into a reality in which he is – so to speak – nothing of his own.  He's only there as one who is – in a sense – a passageway for something else to appear.  As names are, so his name actually then really defines for him what it is that his life is now going to be composed of, and that is that he's going to be a pathway and a passageway for the next son.  For the next son: yosif li ben acher.  And, indeed, we find this characteristic of Yosef that he's always stepping out and going beyond; he's always the one who is in movement to a place that is beyond himself.  And his very mode of revelation or recognition  to his brothers, for instance, when he literally exposes himself to them, so, the way in which he identifies himself to them is by showing them that he has a brit mila, that they were having difficulty in the meeting with him, and for all kinds of reasons, obviously including their embarrassment over what they had done, and so, that's how he indicates to them – we can just leave the physicality of it aside – but he's like, actually, indicating to them that he's not someone who is stuck inside of a box; basically, an orla is an enclosure, an orla is a [block?], an orla is a box.  "I'm not.  And I reach out to you. " And in that reaching out, so he then, is able to meet them.  So, I'm just kinda looking, I'm interested in looking at the encasing of Yosef's prime moments, so in his life, he's the one who's passing on to, and the passageway towards.  And the one, therefore, who is always focused on to make contact.  If you look at the way Rachel actually names him, so she says two things: she says, not only about him that yosif li ben acher,  but she says another thing too, and that is asaf Elohim et cherpati.  That G-d has gathered in my shame.  In giving me this child.  Asaf HaShem et cherpati.  As Rashi explains, "I was a despised and disparaged woman who was barren.  And people were saying about me that I would be lost to a Eisav if I couldn't bring a child to Yaakov."  So, then when she calls him his name, so the word ”Yosef" includes both this aspect of asaf – that my cherpa has been gathered in – and also this aspect of Yosef, that there's another child who's going to be added to me.  Yosif HaShem li ben acher.   This is a very, very deep thing about Yosef, and it teaches us – if we begin with his name – it teaches us that he actually lives on two different elements that are reflected through him.  One is the prevention of shame, the end of shame.  Or, the act takes away the shame and disparagement of another.  His being born relieved his mother of her lowliness, of her embarrassment.  And the other is that he's a pathway for others to appear.  And these are mamash, as we're going to see, the two aspects of the way of yesod.  Because, what Yosef does, through his entire life, is he defines situations in which people's disparagement and dimunition [should say: diminution!], their cherpa is relieved.  And they are given a place of significance and honor.  And we'll see how that works with him.  And, on the other hand, he does it – so to speak – completely selflessly.  In which he's simply a passageway for other things to appear.  And for the other to appear in his fullness. It's not, perhaps, the way we're used to recognizing him, and so I want to give illustrations from stories about him, and the way he lives with his brothers and deals with the tremendous challenges which he deals with.  But before we get there I just want to point out a few other things about how he functions in people's lives.  I would say one of the big functions that Yosef has, is he shakes things up.  He doesn't leave things as they are!  And they way where that happens, most significantly, I would say, in the story in the Chumash, is when Yosef actually undoes Yaakov's plan leshev b'shalvah.  For instance, right, in the beginning of Parshas Vayeshev after Yaakov's gone through all the stuff he's gone through, so, the rabbis say, vyeshev Yaakov b'eretz megurei aviv; he's come back home, everything should really be for good now, and for comfort, and he can finally be complacent with what he has, so that the rabbis really pick up the tenor of the verse vyeshev Yaakov b'eretz megurei aviv in the place his Dad had lived too.  Yeah, it's like, "come back home," come back into the bosom of his parents.  You know, he's done with all that being out there stuff.   And then, ele toldot Yaakov, Yosef.  And then, here come the generations of Yaakov.  Who are the generations of Yaakov?  Or, who are the unfoldings and the birthings of Yaakov?  Yosef. Yeah, what about the other 11 sons and daughter that he has?  No, the toldot of Yaakov are Yosef.  And, in fact, the rabbis have all kinds of issues around how to interpret that verse.  But, we can suffice it to say that the birthing of Yaakov – whatever you mean by that – the unfolding of Yaakov are through Yosef.  But the point is, the unfolding of Yaakov come through Yosef.  And what Yosef does, in his rather, what would you call it, brazen and adolescent way, is, he shakes everything up.  That's really what he does.  He's the roeh et chatzav b'tzoen, he's out there with his brothers, v'hu na'ar; he's a youth.  You know you're in trouble; you've got an adolescent in the house.  They're going to shake things up; that's just what they do.  The very word itself, naar, actually, means to "shake off," hitna'ari, lhitna'er is to shake off.  They don't stay put.  That's the primary drive.  And his impact for Yaakov is to shake things up.  And then from there, Rashi says, Kafatz alav rogzo shel Yosef.  You thought that you were now going to be sitting complacent?  Let me show you what life is really about.  I'm going to basically "sic" Yosef on you.   Kafatz alav rogzo shel Yosef,  Yosef and all of the "shake up" that Yosef is, is now going to shake everything up for you.  So Yaakov doesn't get a minute of peace.  Because of Yosef.  He's like the essence and element of adolescence.  That really is a transition point that is not for itself.  The adolescents know that; they tell you that too!  Like, they're always saying "it's a very close experience for me right now."  They're always saying to you "don't worry; I'll do teshuva later. Don't worry; I'll make it up later. Let me have fun now!"  But that "nowness" is excused by their living always in a consciousness that this is just a passage point.  "I'm just passing through, in my being now a ben 17 shana.  In my being 17 years old.  That's all I am; it's just a passageway."  So,  that becomes the whole starting point of the story of Yaakov's final chapter in his life, which is the beginning of the real making of the Jewish people.  So, that's just another illustration of his being the one who shakes things up.  But, another thing that is about Yosef is in his being a pathway and a channel for things; so Yosef is also quite powerfully the one is the dreamer.  And, here, is a sense of dreaming which belongs exactly there, because, a person who dreams a real dream, on a certain level has an experience of his life as being  one in which things are being channeled through him.  [31:48.7 ?] dream comes.  You know, there's a lot of psychological overlay that we have, and that Chazal also have, about how dreams can be manipulated, and dreams can actually just be an expression of what you think of yourself, etc.  And, in a profound sense, that has to do with the dynamic relationship between what we choose and who we are and what we are sent here to do and what is being channeled through us.  And that complex interaction – we'll have to save it for another time – but, right now I just want to appreciate how a person whose whole reality is yosif li ben acher is all and there's something else coming, is going to be a great dreamer:  there's something else coming!  Right?  I'm not staying where things are, and my experience of it also is something which is really sort of flowing through me. It's not like – in telling his brothers – it's not like he's standing up to them and taunting them with it: it's just the way it is.  It's not something that I'm choosing; it's not something that I'm making.  It's just the way it is.  And it's being passed through me.  So that also makes him not only available to his own dreams, but, actually, therefore makes him available to other people's dreams.  Because a person who is a dreamer is also one who is able to connect to the place of dreaming in a selfless way.  The more caught up you are in your own opinions, predispositions, prejudgments, etc., so the less you're going to be able to interpret someone else's dream.  You can't hear their dream if you're concerned with yourself.  But when you become a channel, so then you can hear their dream and hear what its real message is.  And so he's able to be a poter chalomot.  By the way, the vocalization in Hebrew, which is called a cholam, is actually written – it seems to me – like a dreamer.  A cholam is written like a vav with a dot on top of it.  That's a cholam.  It's like, an opening to something which is a super-consciousness, or an opening which is something which is that ball is going to now come down and [34:31.6 noise blocks word] the vav.  Yosef, as yesod is a shuruk, according to the kabala. Which is also a vav with a dot alongside it.  And in that you really get a very strong sense about the difference between Yosef and Yaakov. Shuruk.  Yosef, and Yaakov are the cholom and the shuruk.  Yaakov is the first dreamer in the Torah.  But Yosef is the first one who relates his dreams.  In other words, his dreaming, he views or experiences as something which needs to be given out. Yaakov doesn't relate his dream to anyone.  He just sees the malachim olim v'yordim and HaShem nitzav alav, but Yosef shares his dreams.  And in sharing his dreams he becomes the revelation of what the real yesod is, as the one who can dream from above and have it pass through him and then passed on to another.  Not only does it get passed on to another, but it becomes realized in the external reality.  He's also the only one who we have among the Avot whose dream becomes manifest.  These are very powerful things.  It's not happenstance that all these should be involved with him.  And he therefore also is one who is always relating to reality as something which is being dreamed into another realization – another level of realization.  There's another aspect of Yosef and [the?] yesod, which is that he is the man of peace.  Which also sounds really, uh, not characteristic of him in the sense that he seems to stir up so much trouble.  But, in fact, his father sends him to his brothers on a very profound mission, one which apparently he was not able to accomplish in his life.  And that is, after all this trouble-making, and all of this problematic, he tells Yosef Lech na u're'eh et shlom acheicha. Go now and see the peace of your brothers.  And anyone who looks at the Chumash for the word shalom will discover that its first appearance is here.  Now that's an important word!  And in the kabala yesod is shalom.  Apparently only Yosef is going to be the only one who is able to bring about the shalom achav.  And at great sacrifice to himself.  'Cause it's obvious to anyone reading the story, Yosef is quite well aware of what his brothers think of him; certainly his father is also quite well aware of what the brothers think of him.  And so to send him to where the brothers are – I mean now, really, lech na u're'eh et shlom acheicha – just find out how they're doing?  I mean, you're going to send your beloved son of Rachel out there to find out how they're doing?  There are no servants around?  There's no one else to take care of this?  And, he's sent, and his whole task becomes from then on the fulfillment of his father's request of lech na u're'eh et shlom acheicha . The coalescing point of that is again, when he exposes himself to his brothers, if you listen carefully to what he basically tells them has come about by virtue of all that's taken place, so Yosef tells them after he's taken them through all that he's taken them through, so he gets everyone out of the room, and then he starts to cry.  And Yosef tells his brothers, it says, "I am Yosef. Is my father still alive?"  So, his brothers, they couldn't answer him; they were too afraid – nivhalu mipanav.  So then Yosef says to his brothers, Gishu na elai.  "Come close to me."  And then he says Ani Yosef achichem.  "I am Yosef your brother."  Sh'machartem oti Mitzrayma.  Then they were able to speak to him.  So basically what Yosef had done is he's shifted the declaration of Ani Yosef, which throws them away, "Is my father still alive?" which excludes them, to "I am Yosef your brother."  In a sense that this is what all of this has been about, is making Yosef your brother.  So this element of Yosef, as the seeker of peace, becomes, it's first success, so to speak, is when he exposes himself to them and reveals to them that he has really been here as Yosef their brother.  Not as Yosef, his father's only son.  But he, he, in a sense, needed to have taught them that, in order to accomplish what it was that his father sent him out to do, which was exactly that.  Which was lech na u're'eh et shlom acheicha.  "Go and find the peace of your brothers."  And going to find the peace of your brothers has been really what the entire story was about, that is, this other power of yesod.  Which clearly has to do with connecting with what is beyond and finding it as being part of the greater whole.  And that is really what shalom does, right?  When we're in a situation in which there are things which seem to be, so to speak, excluded from the circle, excluded from the possibility of inclusion, so making peace with them, so to speak, is bringing them inside.  Bringing them into the circle.  Bringing them into brotherhood.  And, it's very profoundly related to this kind of an experiencing life as there being something  else which is waiting, which is beyond, which I am aspiring towards, looking forward to, longing for.  Which is Yosef's power.  So these are – I'm just kinda giving us, because it's a little bit  new, I want to give us some of the – before you can paint a picture you need to begin to draw the lines.  So these are some of the elements of who Yosef is, as asaf li et cherpati; he's the one who protects from shame. Yosif li ben acher ; he's the one who's a channel-way for new things to come.  And, he's the man of peace – of shalom – which is going to be creating the interconnection between this "I relieve you of your shame" and "I come as a channel for something new."  And it has to do with relating to that which is outside oneself in a way, in a path, of honor, and of desire, for that connection.  So, what I'd like to do is seek illustrations for us of this in [?] stories, like we saw, in Avraham, in Yitzhak and in Yaakov.  One thing which is another starting point, which is, sort of the easiest way to begin, especially if we're going to be talking about yesod, which means "foundation," is how Yaakov responds to Yosef when he's born.  It's quite fascinating.  Because the rabbis say that as soon as Yosef was born, so, how does Yaakov respond?  We already heard how Rachel responds.  She's the one who calls him by his name.  So all that we heard now was Rachel's experience of Yosef, of who he is.  But Yaakov, kasher yalda Rachel et Yosef, when Rachel gave birth to Yosef, v'yomer Yaakov el Avraham 'shalcheni v'elcha el mekomi u'le'artzi.'  I'm getting' outta here.  Send me away.  So you see how perfect this is;  Yosef has now been born, so Yaakov's immediate response to Yosef is "I'm going out; I'm not staying where I am.  I'm coming now to connect to new possibilities and new realities, which weren't there before."  So this aspect of Yosef becomes reflected there, and Rashi says on that, he says, "well, what actually became possible for Yaakov now, was to go back to Eretz Yisrael, because now he can meet Eisav."  And his meeting of Eisav is mishenolad sitno shel Eisav – now the one who is actually who stands in opposition to Eisav – I'm now able to go back.  As it says, and it's a very important verse about Yosef, and it says in Ovadia the prophet,  v'haya  beit Yaakov esh, that Beit Yaakov is a fire, and Beit Yosef is a lahava: Beit Yosef is a flame.  U'beit Eisav l'kash.  And the house of Eisav is straw.  Esh b'lo lahava ein lo sholet lo merachok. A fire without a flame, doesn't reach out.  Now that there's Yosef, so now the fire will reach out, as a flame.  Now, whatever we do with  the particular relationship that Yaakov is concerned with right now, which is with his brother Eisav, which would take us into great complexity in terms of the relationship between Yosef and Eisav, which perhaps we'll touch upon in the not-too-distant future, but the point is there's an image now.  You see, now, I'm looking for a picture.  That we can have and we can walk with, with Yosef. Yosef's primary depiction in Yaakov's mind is of a flame.  Yosef is the flame.  Now this is particularly exciting for me on the day which is yesod sh'bhod.  Because hod is all about the fire.  We just saw that on Lag B'Omer, I hope.  Which is hod sheb'od, or – everyone lighting fires.  We talked about this once, way back when.  We were talking about Aharon HaKohen, and the power of hod which is a power of fire.  Remember that?  We did. Ok.  In any case, we'll get back to it.  No, I like it when people don't remember what I said – then I get to say it again! But, we'll put it aside right now, and just point out that with hod being the fire, so Yosef is the flame.  I'm just orienting us in terms of the particular time we're sitting in right now, which is the flame of the fire.  That's yesod sh'b'hod.  In any case, you see that Yaakov's experience of Yosef right away is that, if I have been the fire, so now you can be the flame.  Right?  Which, again, is this image of him reaching out and touching that which is beyond him.  There's another aspect of that also.  That is, like a fire is, never satisfied with what is, so is Yosef; in other words, Yosef is going out and he's burning everything up.  He's a fire-maker.  He'll light other people's fires, and that's what he does.  On all levels.  He's like the song "Come on baby, Light my Fire?"  Right?  Is mamash a Yosef song, it's a – you know, I expect you to light my fire!  That's what it is.  But this aspect of lighting other people's fires, which is the aspect of Yosef, is also, on another level, his ongoing and constant renewal . I fire doesn't stay still for a number of reasons, but one of them is that a flame is not a constant.  By its very definition – and this is what makes it so hard to hold on --what is fire anyway?  Well, fire is simply the releasing of the energy which is contained.  It's the opening up of potentialities which are contained within this and opening it up.  And then the flame is reaching that [50:49 ?] and doing it to someone else.  It's this— perhaps I should clarify the image, we're perhaps used to fire as being a destructive thing – but when we relate to fire as a constructive thing, so basically what fire is doing, the very process of the fire is that, what's happening, is there are these tremendous potentialities which are contained within the thing which is about to be ignited of energy, which is being held in a particular form, it's true, and we like that form.  Like this table, or this room.  Or our bodies, or whatever it might be that's about to be lit on fire.  But when it's lit on fire, so this tremendous energies which are pent up inside, that material which now become released into light!  So that actually what has been shown by the fire are these tremendous possibilities which have been laying latent so to speak within this piece of wood.  It's just a darn piece of wood, right? Which is, you know, useful for us as it is, and we want to hold it in its place so that it should continue to function here and serve our needs in this current condition.  But if this table is going to become something else, its quickest way to becoming something else is to light it on fire.  And then its energy will be released, which will find, eventually, when it slows down to the right speed or whatever, will find eventually a path to becoming rematerialized.  And whatever ashes are left will find their way back into the ground, and be grown again into a plant and be eaten by an animal and go through a different path and serve a different function in G-d's great cosmos, in a way which will never be lost, because there is the law of the conservation of energy and, really, of matter.  It's all conserved within.  But what will happen and is, and enough being a table!  Bam! Turn you into something else and release these energies which are within you.  So, this flame then becomes not only a reaching out to touch another in a way in which they've become touched, but in a way in which they become realized.  And awakened to their possibilities and their potentialities.  This is really, in a sense, what a dreamer does.  Not only about the flame, the fire that they have inside, which is really what all of our dreams our, a dreaming fire inside, like "what's your dream?  Do you want to hear my dream?"  Yeah, like, what would it be if we had all the money in the world you needed, and all the help you could possibly imagine, and all the circumstances that would make it possible, "tell me your dream!"  If there were no conditions on it, "wow! really? Like to talk?" "Yeah!"  That's, you know, when you touch that in the right way, that's when you start seeing people light up.  And they light up because their fire starts to burn.  That's really what happens!  But that kind of a lit fire is something which we can sort of generate sometimes in ourselves, but it really gets lit by another, and it can really truthfully only be lit by another who is himself also a dreamer.  So Yosef is also the one who has the power to light other people's fires.  That kind of a lighting, in the way he contacts other people, he also causes them to dream.  I really believe that it's because Yosef was around that Pharaoh had his dreams.  It's because Yosef was around that those people in the prison had their dreams.  Whenever Yosef is around people start to dream.  And their fires starts to burn and to open up.  It's great to be around people like that.  They can also become very disconcerting, because [they? You?] can become very frustrated about all the dreams and the minimal realization sometimes of those dreams.  But those are the people, who, if you want to be in a place of transition, of moving from one place to another, which is the place of yesod and its depth, when you're letting go of the current form: so then you want to be touched by someone who's going to light your fire.  And this Yosef does; he's the aspect of the fire which is the burning, which is able to light other people's fires.  What happens to Eisav, who is the exact opposite of a dreamer, is that he just burns up and dissipates.  But if he's attached to someone with whom there's going to be a real relationship so then that real relationship will become one in which that person becomes ignited and alive and just a burning fire and a flame.  With all those potentialities released.  So, this very beautiful image of Yosef also then becomes an image for us in his function as someone – and it's almost ironic – but as someone who can bring people peace.  Bring peace among people.  And, you actually can hear this in Yosef's voice, when, at the very end of his interaction with his brothers, when he finally accomplishes what his father has contracted him to do, bring peace to this family, bring peace to this house, bring peace to these brothers, so, Yosef actually says to them this image.  In other words, this is his own self-awareness, his own self-consciousness which is something that Yaakov is aware of.  And it happens, after Yaakov leaves the scene and dies, so then the brothers come to Yosef in fear.  And they come to Yosef and they say to him, basically they say to him a – it's not exactly the truth.  They say to him, you know, before Dad died, so he commanded something which we were supposed to pass on to you.  (This is in Chapter 50 verse 15 on.)  And, he said, "Tell Yosef the following, 'Please forgive your brothers for all of the evil that they did to you, 'cause they have caused you great harm.  Now, please forgive them, these servants of the Lord of your father.'"  And Yosef cried as they spoke to him.  And then they go and they fall before him, and they say "we are now your slaves."  And Yosef says to them "don't be afraid.  Am I instead of G-d? What you thought was going to be evil G-d has turned into good, in order to do to you all that He has done so that I should be able to bring you life."   This is a great opportunity to see Yosef in his own personal conception and how a man of yesod actually experiences himself in life.  "Now, don't be afraid; I will continue to provide you with all that you need, as the giver of life," which is who Yosef is.  So, the verse goes on, and then says, "And he calmed them, and he spoke to their hearts."  Ok.  He calmed them.  And he consoled them.  But how is he speaking to their hearts?  So, the Chachamim wonder, how, well, what was he saying to their hearts?  So, listen to what he said to them, he said to them things that would sit well in their hearts.  And said to them, "you know, 10 candles can't put out 1 candle, so how could 1 candle put out 10?"  That's it.  It's from the Talmud in Megilla.  10 candles, they cannot put out 1 candle, so – I'll make it a little more explicit now – so could 1 candle put out 10?  And then they're done.  Now, what is the meaning of that? What is he saying?  "See you [are?] 10 candles.  You couldn't put out one candle, could you?  'Cause you know what happens?  When 10 candles try to put out 1 candle?  The flame just gets bigger.  So could 1 candle put out 10?  You tried to harm me, to destroy me, but instead my light became greater.  Were I to come against you, would I be able to destroy you?  Your light would only become greater!"  What a perfect image!  [Of?] someone whose whole experience of life is as a flame.  "The only thing that I could possibly do" – he experiences others that way also – "the only thing that I could possibly do? In coming in contact with you?  Is to be a flame that would light your fire even brighter.  Because you too are fires that are burning."  And that's exactly what G-d did – it's just the perfect image – exactly what G-d did: "everything that you thought was going to be evil to me, [?] the contact that you were having with me that you thought was going to undo me, all it did was light my fire.  I could never have burned this brightly if it hadn't been for all that you caused me.  I could never have been the Yosef who would bring food to the entire planet, who would bring a whole new reality into being, who would really be the source for this people now going into an exile which will produce them into becoming the consciousness on the planet of the One G-d.  It wouldn't have happened if it hadn't been for what you did to me, throwing me down into the dark pit.  Throwing me down into the dark pit. And all those places of darkness were just ways in which my fire was being lit even brighter."  It's mamash – can you imagine experiencing all others like that?  You wouldn't want anything but relationship, because everyone you come in contact with is simply another piece of the flame that's going to be lighting you even more brightly.  And every contact you have with them is going to be nothing but igniting [1:02:55.9 everything?] more brightly.  This is a total consciousness in which there's nothing but the continued growth and bringing out of potentialities which lay embedded in our environment and in our arena of living, which is just contact with [that?] is lighting it even brighter and brighter and brighter and brighter.  So he mamash speaks to them, and these are his final words to his brothers, that's the end.  This is basically where Breishit ends.  He's done.  These are his last words.  And then it says "and Yosef lived 110 years."  And that was it; and he saw more children, etc., etc.  The story's over.  This is the end of Breishit.  This is the end of the book, which the Tikkunei Zohar says is the book of brit esh.  Of the Covenant of Fire.  It's the first rewriting of the first word of the Torah breishit, whose letters are brit esh. The brit esh of Sefer Breishit ends with Yosef making a covenant of fire.  And if you thought a covenant of fire is something which sounds destructive and threatening, no!  Well, that would depend really, on the way in which you live it!  Because if you live it as something "I must hold on to the forms I have; I've gotta hold tight on to being a table.  That's what I am!  That's my identity!  I can't give that up!" so then your meeting with someone like that is gonna be shvirat hakelim.  It's going to be breaking your vessels and you might not survive it and you might not like people like that, and, in fact, that's the kind of person – you know what?  If what your commitment is to is to reality "just as it is," to making structures that hold things in place, you don't want a dreamer around.  You don't want a flame-guy around.  He's a troublemaker.  And, in fact, the entire interrelationship between Yosef and his brothers is largely defined by their chieftain, who is Yehuda, who is the man, who is the one, who is entrusted, really, with creating a structure, creating a kingdom.  Creating something that's going to hold all this together. In fact, when Yosef meets them, so he meets – his father sends him out – he meets a man who's standing near Shechem, and he asks him, the man asks him "what are you looking for?"  And so, he says, "well, I'm looking for my brothers."  Very poignant verse.  "I'm looking for my brothers."  So he says, "well, they've gone to Dotan."  So you know what Rashi says?   On that – they've gone to Dotan.  They've gone to da'at.  They've become religious.  Better be careful.  Religious not in the – religious in the real meaning of the term.  You know, like, they keep the rules.  They're keeping-the-rules people.  They're the ones who guard the givens.  So, understand what you're getting into, Yosef.  And in fact, as soon as they see him the first thing they say is [tone of dismay] "here he comes.  The dreamer. He's the one we want to get rid of.  He's the one who's going to shake things up."  So their first experience of this flame is not a particularly positive one.  And causes them to become content to murder him.  And then to sell him into slavery.  This is not a simple matter.  Nor is it a – it's like not a simple matter in our relationship with others, nor is it a simple matter in our relationship within ourselves.  We're always are faced, struggling, with the flame of reaching out in to the farther regions, and what happens when we do that, and what happens when others touch us there.  But the world of Yosef and the world of yesod will be one which is convinced and committed to that the other one being touched will burst into a most glorious fire, which will then allow a re-embodying on an even higher and more enlightened form.  This becomes also, the aspect of Yosef not only [in his? as a?] flame, but also in his – there's another piece here – in his making peace.  His making shalom.  So now we've got this little piece of the "scope" of Yosef.  So I want to tell you something which is like one of the simplest things in life, about how we do that with others.  And I'm going to say this in the simplest way, really what happens, the way to light another person's fire, is by believing in them.  Believing in them.  Being committed to them.  That's Yosef's reliability, his ne'emanut.  That's why Yosef would never come between, in a relationship, between a man and a woman, between a husband and a wife.  That's why his primary test and transition and transformation comes by virtue of the question of relationship.  And the honoring of relationship.  Because in his honoring relationship he defines it all. So. [long pause to collect thoughts] There's like, 4 different avenues. You know what's the opposite of a person who's like this?  Who's a flame?  Who's always seeking contact with what's out there, because he just keeps adding fire – there's more and more fire?  The opposite of this is, mamash, like, an enlightener.  I think on a certain level they're also, like Yosef is, in as much as they're involved in relation and connecting, they're kinda lonely.  Alone.  A person who has a lot of dreams that way can become very much alone.  Yosef is actually n'zir eichav, he stands apart from his brothers.  But there are two ways of standing apart.  And this is something else that Yosef seeks to teach his brothers.  That big scene, when Yosef first meets them, he does something like totally weird.  And that is that – I'm talking about now when Yosef meets his brothers for the first time when they've come to Egypt to collect food.  So that whole story begins with the famine coming, and then it says that (in the beginning of chapter 42) v'yar Yaakov ki yesh shever b'Mitzrayim .  This is kind of a funny word.  Shever in Hebrew means "food," or something that's going to be sold.  But shever also means breakage.  A mashber is a catastrophe in which there's been breakage.  And a mashber is also where when a woman gives birth.  The birthing stone is called the mashber.  So Yaakov sees there's a shever in Mitzrayim.  Very, very laden word.  And he tells his children lama titra'u.  Which literally means "How come you're just standing around looking at yourselves?"  How come you're just standing there and looking at yourselves?  He says, "I heard that there's shever in Mitrayim."  Now, at the beginning of the chapter it said Yaakov saw that there's shever in Mitrayim.  He's seen it.  But he tells them "I've heard it."  Ok.  That there's shever in Mitrayim.  "Go down there and get us some food, so we'll live and not die."  So the brothers go down and there's some very, very rich elements here in this story – and  they come before Yosef.  Yosef, of course, he recognizes them, but they didn't recognize him.  And then he starts to talk to them.  And what he says to them is, after he remembers his dream, what he says to them is "you're spies.  You're spies.  You've come to see the erva, the indecent exposure, the shame of this land.  Basically you've come here to seek out the weak points of this land.  So that you can take advantage of it."  So they say to him "no, no, no: that's not true!  We've come to get food!  We're all the sons of one father.  All the sons of one man.  We're really being honest with you.  We are brothers.  We're not slaves [meant "spies?"]."  So Yosef says to them "Uh-uh-uh. – [goes back and changes slaves to spies] "We're brothers, we're not spies."  So Yosef says "uhhh, you're spies."  "no, no!  We're brothers!"  "No, you are spies."  I mean, you'd think that there should be a little guy on the side who says well, I mean, brothers can be spies!  It's not as if they're in an argument!  About something.  But apparently, they are!  "Either you're spies, or you're brothers.  You know what?  You go back and you bring that other brother of yours, and you prove to me that you're brothers!"  "Huh?  How's that going to prove that we're not spies?"  Well, doesn't matter, right?  Now that, is totally "out there."  Unless Yosef is actually teaching them something about two different paths in living, and they are the path of the flame.  And, what is really the opposite of the path of the flame, in terms of personal expression, and that is the path of the spy.  Because the spy is the advantage-taker.  The spy has absolutely no interest in you and your marvelous potentialities and your flame that waits to be exposed.  And, as my mother would say[1:17:41.6 ahnes g'matuch???] like, a hole in the head.  Doesn't care about any of that.  What a spy cares about is one thing only, and that is "what advantage can I take of this situation?"  A spy stands completely outside the relationship.  Cannot enter a relationship. That's when spies fall, right? That's always the tension in the spy flicks, is he going to fall for the girl, or is he not going to fall for the girl?  If he falls for the girl so then his cover is going to be blown.  Right?  If he really falls in love with her.  'Cause spies cannot fall in love.  'Cause once a spy has fallen in love so he becomes your brother.  He becomes connected.  And then he's in trouble.  The only way for you to be able to live as an advantage-taker, is to live outside:  standing and spying the situation out.  The only thing you're looking for is erva, and it's a sexual term also.  You're just looking for the advantage taking.  "No, no, we're brothers!"  Almost as if, subconsciously, they recognize what the conversation is about.  Right?  "We're brothers, we're not spies," he's like mamash got them in it.  That "you're spies."  Because Yosef is the man who's there to teach them brotherhood.  Which he will in the end.  He's the one who's there to teach them the opposite of blockage, of orlah.  He's the one who's there to teach them what it really means to contact life, and what it means to really contact life is to be committed to life in a way that all you are there for is for the igniting of it so that it become more and more enlightened.  That it become more and more realized.  That's the only reason to be here, is to bring life to become more and more enlightened and more and more realized.  Is to light it on fire!  The last thing to do, that a spy wants, is to light it on fire, because all the spy is there for is to see things as they are and to discover their weakness, so that advantage can be taken of them.  Rather than they be given the opportunity to live in their own freedom and expression. [1:19:53.6?] mamash speaking to people that Yaakov described at the very beginning, which was lama titra'u?  All you people are looking at is yourselves.  It's the reflexive in Hebrew.  For looking.  What do you mean to look "at yourselves?"  It's completely the opposite of someone who's looking to contact reality in a way in which is going to be adding light and adding enlightenment for both of us!  When one candle touches another it's for both of us.  But it's only for both of us if we do it in a selfless way.  Because if all you're after is that your light should be greater, so then you become a spy.  How can I get the most out of this situation?  How can I get the most out of you?  But if you're living in the situation and the relationship in which it's not about "how can I get the most out of you," it's about how can we both become a greater light, and that's the only way we can become a greater light.  And this is a secret which we all forget as we move through life; this is the great secret of living:   the only way that I'm going to become fully expressed is by being committed to your full expression.  That's, it's won't happen any other way because when I lose that commitment to your full expression, so then all I have is myself!  I won't become more!  I might become, you know, more of myself!  But I won't become truly more; there will not be any Yosef.  There will not be any tosefet.  And the pathway to that is in this great belief in the other.  The great emuna and the great ne'emanut to what they have to bring.  The great connection to that place which is that burning flame that's inside them.  And this is so marvelously so that, to be standing there espying the advantage, is to be precisely the opposite of that one who touches the flame of the other.  It's dangerous for that other one.  To become alive.  It's dangerous for that other one to – so to speak – to give birth.  The erva and the [? 1:22:11.4] aspect of it is very, very profound there.  This is why, also, Yosef and his reflection on that, with them, so he reveals this aspect of them to them  and that begins their process of tikkun of moving from being meraglim to becoming achim, [?] achim.  You can see how strongly it would be that the last thing in the world that Yosef would want would be to shame another.  To expose their cherpa, to expose their erva.  And we all have it.  But the last thing in the world that Yosef would want would be to shame another.  The other aspect of Yosef that we've been talking about, which we just started to touch, again, is asaf et cherpati  -- that he's "gathered in my shame."  And, that's [what] Rachel says.  So you know there's a story that seems to be completely out of place in the Chumash, in the context of Yosef, and that is the story of Yehuda and Tamar.  Because after Yosef is sold into slavery and before we are given the whole story of Yosef and his standing up to the temptation of eshet Potifar, so we have the story of Yehuda, in a sense, not standing up to the temptation.  Of a whore.  And in that we're actually meeting a kind of a clear juxtaposition, which is, in a sense, preparation for the story of Yosef and Potifar's wife, by seeing what's the nature of the behavior of the man who represents – sort of – the "rules," the institutionalization of things, the solidity of things?  The king.  What happens to him?  And, of all the pain around that story, what happens to him is, in a sense – it's not quite the same, obviously as an eshet ish – but, you know, it doesn't particularly reflect well, that story.  Whatever we're going to do to it to soften it.  And, the story is actually about a very particular series of events.  We can't ignore that this woman Tamar, who was married to Yehuda's child, actually becomes the subject of the first, well, not the first, the subject of a sexual behavior which is attempting to prevent her from becoming pregnant.  And that's what the Chumash describes, that she doesn't have children because the man with her is not giving her seed.  The, one of the sons of Yehuda, is called Er, which means "awake," and the other is Onan, which basically means "caught up in his own power."  On, in Hebrew, is "power."  Caught up in his own power.  Onan is.  That becomes, in Hebrew, actually the word – oneinut – is the word for masturbastion.  It's completely self-contained.  So this is who she's married to.  These are the children of Yehuda.  Not a very pretty picture.  And there's a third son, whose name is She'la, which actually means in Hebrew "Shel La," that he's for her.  But Yehuda doesn't give her him.  And, I guess, he doesn't really know what's going on in the bedroom maybe, but he does know that he's had two boys who died, married to this woman, doesn' t bode well for the 3rd one.  So, the answer is, in the meantime, "no."  Now, you know the way of the Torah is that a person who's not had a child, so someone from the family, in the Torah later, the brother, is supposed to have a child by the woman.  So these boys have died and the brothers are supposed to take her, and have a child by her.  So, that doesn't happen, and so she seduces Yehuda.  That's the encapsulated story.  But, then interesting things start to happen.  And especially in our context.  She, when she's discovered to be pregnant, is taken out to be burned.  So, in her being taken out because she is considered to have been, on some level, been an adulteress.    'Cause she's supposed be waiting for this other boy Shela.  So, on her way out, it says v'hie mutzeit  -- she has been taken out --v'amra -- and she said – this is all in Ch. 38 of Breishit – so she's taken out and she says the following crucial words: v'hie mutzeit, v'hie shalcha el chamiha l'emor, 'l'ish asher eleh lo, anochi ha'ra .  She sends to her father-in-law what he had given her as a guarantee that he'll pay for the znut, and says to him "the man to whom this belongs, he's the one who I have become pregnant from."  So Yehuda recognizes it, and he admits that it's from him.  "She is more righteous than I am," tzadka mimeni.  And lo n'tatiha l'Sheila bni.  That "I was wrong in not giving her to my son Shela."  V'lo yasaf od l'da'ata. And he didn't have any more relation with her, or, some say, he never stopped having connection with her.  Yosef's back in the picture.  V'lo Yasaf.  Putting that aside, so what happened here?  So the rabbis say a most amazing thing.  The rabbis say, "she's been sent out to be burned," right?  OK.  V'hie mutzeit actually in Hebrew has a sound to it of hatzata, which means she's actually been lit on fire.  And she doesn't simply declare to everyone "you all see what this is?  You all see it?  You all recognize what it is, right?  You know who this belongs to; it's got his name on it; it's his chotam.  This belongs to Yehuda, my father –in- law!"  That would have saved her life!  I mean, immediately they would have taken her off the fire-pier and looked in to it.  But instead of exposing him, she sends it to him: let him decide.  So, it almost sounds like she sends it to him in a box.  You know, like "you open it up, you take a look at it and you decide what you're going to do with this."  So the rabbis say, "what was going on here; why didn't she just say to everyone what had happened?"  Lo ratzta lehalbin panav.  She didn't want to expose his cherpa.  She didn't want to shame him.  V'lomar mimcha ani meuberet.  And say "I'm pregnant from you."  She didn't want to "whiten his face."  Ela l'ish asher eleh lo amra.  Im yodeh m'atzmo yodeh, v'im lav, yisrafuni.  V'al albin panav. "If he admits, good.  If he doesn't admit, let them burn me.  It shouldn't be that I should whiten his face, and shame him."  Mi kan amru Rashi then goes on and says, which is actually somewhat uncharacteristic of him, because you don't need to say this now in order to finish off explaining: from here the rabbis learn "better that a person throw himself into the burning furnace rather than shame another person in public."  And, in fact, there's a story in Masechet Ketubot of a man who did that.  Are you familiar?  About Rabbe Zera, he used to give tzedaka to a neighbor and once the neighbor wanted to see who it was, so he opened the door when Rebbe Zera was fiddling with the money, and he started chasing Rebbe Zera.  Rebbe Zera ran away because he didn't want him to actually see who it was and be embarrassed by him; he ran home and he jumped into the oven.  Which, thank G-d, his wife jumped into first to protect him, because his wife didn't get burned.  But he would have gotten burned.  Which the Gemara then develops into a whole thing about why his wife was superior to him in terms of being protected from the burning.  But the point is the rabbis actually take this very literally.  That it's better to burn up rather than to, I guess, get someone else "hot in the face," you know, that they should burn.  With shame.  Now, this is amazing because this is the other aspect of Yosef, right?  This is asaf li et cherpati, this is Yosef is the one who protects people from shame. "Ah," you say, "this isn't about Yosef; this is about Tamar."  But this story is embedded in the teaching which is now being taught to Yehuda, who is the antithesis of Yosef.  And her name Tamar actually reveals her as being the feminine form of Yosef.  That's why lo yasaf l'da'ata.  Because we have a verse which says tzadik k'tamar yifrach.  Which is a Yosef verse.  Tzadik – which is Yosef.  He's called The Tzadik.  So:  blossoms like a tamar.  But he's the tamar who is – it's just that Yehuda has met Yosef in the feminine form.  And the whole teaching, really, that she gives over to him, is: "not shame another."  Not shame another.  "See, I thought you were making so many correlations about Yosef earlier that were so connected to Dinah." So, we'll wait with your ideas about that; I just want to have this here, that that not shaming him was an expression of his root of asaf et cherpati.  Of to not shame another.  Tov, bezrat HaShem from there I want us to continue today – we've been exploring a lot of yosif li ben acher , and the power, in a sense, of Yosef's fertility.  He's so fertile that he's turning everyone else on and making them become more of what they were before.  That's like the primary, that's the feature of Yosef as the flame.  Who's there as setting people on fire in a way in which they become more.  In which they're mosif.  In which they – in a sense – birth themselves into becoming more than what they were before.  That's his tremendous power of fertility which is his great blessing – one of his great blessings.  But the antithesis of that is to shame a person, to make them feel like nothing, to make them, like, go away, to make them be worthless in their own eyes.  To basically burn them in the way of destructive burning.  So, the image that the rabbis uncover in the verse is "you got a choice: to burn a person up or, if you're in a situation where you're going to shame them, or to  get out of the way and let yourself be burned."  Better to let yourself be burned than to burn another.  That's a total Yosef perspective.  You're really only here to be bringing other people's fire out, so if you're going to douse that, better that you should be burned than that they should be.  That's the aspect of the selflessness of it.  But the great teaching in that becomes this very, very powerful teaching which is a teaching about what is called ona'at dvarim.  Ona'at dvarim is the rabbis description of what it means to shame another person and belittle them. And, b'ezrat HaShem we're going to explore that next time, this idea of asaf li et cherpati, and from there we'll see the very, very deep connection to yonati.  Let's leave it at that.  Any questions, contributions? "My question was just, one of the descriptions of Yosef was, I felt, very, very [? Dinah?]. … interesting [?] Tamar.  Just like, exposing out of the box, and like, um, like the concept of protecting from shame, like, she really like, I don't know if it was exposing a shame or like, also shaking things up.  And yesod, and all those different…" Those are all connections to Dinah, you mean?  We knew that; Chazal say that explicitly, "Really?' but [??] I wasn't exploring that. "I was really struck by, I mean, you obviously definitely like addressed it, and yet I also thought there was so much there, around the paradox of what you're saying about who Yosef is, in terms of bringing peace and in terms of, just the paradox, really, that's there because he seems to be stirring things up in a way.  I mean, yeah, you talked about it.  You talked about it, it's so…" Yeah, I think it's really important for us to have clarity on the distinction between shalva , which is to be – nu, what's the word – to be content, and shalom.  You see, peace actually is from the Hebrew word, which is not shalom, it's shalva. 'Cause peace, in Hebrew, is pius, which means, basically, to "make do with."  Like lehafis da'ato shel mishehu.  Lefayes oto is to calm him down so that we can get on with the business of the day.  Peace is a Eisavian concept.  In that sense, which is basically what they call in Hebrew: sheket tasiyati, that there should be "factory quiet."  There must be some kind of phrase like that in English [ literally "manufactured peace" though the sense is changed in Hebrew].  Keep things moving calmly. Business as usual.  Business as usual, keep the people content, satisfy the masses, don't get involved in new ideas, revolutionary people, keep the underdogs underdogs, but give them enough to keep them satisfied so that they don't start any revolutions, etc., etc.: that's peace!  That's peace.  That's a perfect picture of peace.  And it's an Eisavian concept.  This helps us with the sense of like, Eisav gets burned up by Yosef; there's no place for him, because Eisav is completely asui, he's born already done.  He's basically the guy who's "made it."  He's already hairy.  When he comes out his mother's womb!  He's got nothing to do with birthing.  He's so, like, anti-birthing that the rabbis say "he tore Rivka's womb as he came out."  He may even needed to have been born by a caesarian birth.  Whatever.  In any case, he created caesarian birth.  That's what Caesars did; they're Eisavian.  But the point is that he's totally not there, totally asui.  And the point about Eisav is that he stands in total opposite and Yehuda, who has connections with Eisav and that's later revealed more deeply in David, who's ruddy.  It says he's admoni; he's ruddy, right?  The malchut can very easily fall into that kind of a sense of peace.  In my opinion that's exactly what we're living right now; we're living through a period in which the malchut of Israel has become totally set on "peace," on pius.  Which has nothing to do with shalom; totally nothing to do with shalom.  It has everything to do with just kind of holding things as they are, not letting things get out of order and get out of hand.  Shalom is an entirely different concept.  Shalom is very dynamic, because shalom always involves – there's another level, which we're aiming towards, which we're aspiring to, which is what's called the makif.  Which is the light which is beyond.  The makifim belong to the world of Yosef.  'Cause he speaks to what is the next stage.  That kind of shlemut, this is a whole other picture.  So, only when you recognize what shalom  is can you respect Yosef as the shalom maker, not as the peace maker.  He's not a peace-maker at all; he's the shalom maker, and in being a shalom maker he comes from that perception of life as "my candle when it touches your candle there will be greater light.  But I need your light.  To be there, glowing.  And if you are unwilling for that, and, instead of being light you've become iced-over, so then, you'll just melt away."  That's the kash of Eisav.  The only way for Yaakov and his dynamism, which is the dynamic of creation, which is the Jewish people, the only way for that dynamic – we're always the revolutionaries; that's just the way the Jewish people are.  We're always the revolutionaries out on the barricades.  The only way for that, for me to go back to Eretz Yisrael is to burn out the Eisavian.  Only then will I be able to be there.  Right. "I totally thank you, and I've lots [to be?] thinking about in personal terms, in terms of, like, facing conflict, like, if somebody says "I'm your brother," I mean, he says 'I'm your brother, the one who you sold to Egypt.'  Like, this statement of, you know, you focus on the connection of 'I'm your brother,' but, like, it necessarily, he has to say 'the one you sold to Egypt,' like, he reminds them, like 'you did this wrong!'  And it's about, I see it more as also li

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That was fun - if you missed it or want to hear it again, here's the podcast! Have at it, share it, tag me, and be well. Thank you for tuning in and listening, y'all.   Tune in next week for a Doom Meditation Edition of Hot Flash Friday on The Whizbanger Show. Come out of the fog and into the light.   Xoxo     Yob, ShEver,  Windhand, Lesbian, Sleep, Om, Ufomammut, Splendidula, Heilung    Relapse Records, Translation Loss Records, Third Man Records, eOne Records, Drag City Records, Neurot Recordings, Argonauta Records, Season of Mist       Tune in to MMH – The Home Of Rock Radio every Friday from 2-4 PST | 10-midnight GMT to hear The Whizbanger Show. Stream ===>>> www.mmhradio.co.uk   Whizbanger Show Podcasts ===>>> https://mmhradio.co.uk/podcasts/the-whizbanger-show/   Download the app ===>>> Google Play or Apple Store   Tell Alexa ===>>> Hey Alexa, play Midlands Metalheads Radio on TuneIn Tell Google ===>>> Hey Google, play MMH Radio on TuneIn   Get in touch with The Whizbanger: Email: thewhizbangershow@mmhradio.co.uk Facebook: www.facebook.com/whizbangershow Instagram: @sara.whizbanger

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Podcast for The Delish Doom Dish Episode of The Whizbanger Show! Greetings & Salutations my inimitable Whizbanger Show listeners! I hope today treats you fine, dandy, well, healthy, and blessed. If you missed my show this week, here’s the podcast! It is available for streaming or download. Have at it, share it, tag me, and be well. Thank you for tuning in and listening, y’all Xoxo Tune in next week - we’re gonna have a punk show. Got a request? Hit me up. Download: Bog Oak, Dirty Pagans, Puresonic Outcasts, Comarca, Demon Lung, Reino Ermitano, Black Tar Superstar, Acid King, Blaise the Seeker, Green Hog, Dark Castle, High Priest of Saturn, Universe217, Wooden Stake, shEver, Inferous Candlelight Records, The Swamp Records, Razorback Records, Van Records, Svart Records, Profound Lore Records, Happy Hour with Heather and Guest, The Buzzbin Records Tune in to MMH – The Home Of Rock Radio every Friday from 2-4 PST | 10-midnight GMT to hear The Whizbanger Show. Stream ===>>> www.mmhradio.co.uk Whizbanger Show Podcasts ===>>> https://mmhradio.co.uk/podcasts/the-whizbanger-show/ Download the app ===>>> Google Play or Apple Store Tell Alexa ===>>> Hey Alexa, play Midlands Metalheads Radio on TuneInTell Google ===>>> Hey Google, play MMH Radio on TuneIn Get in touch with The Whizbanger:Email: thewhizbangershow@mmhradio.co.ukFacebook: www.facebook.com/whizbangershowInstagram: @sara.whizbanger 

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“The goal should be having that customer for life as a great reference, which also means making sure that they're getting value out of participating in the different reference activities, not burning them out on too many, and also figuring out what makes sense over time.” – Amy Shever Amy Shever is the Senior Customer...

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Amy Shever— founder and executive director of 2nd Chance 4 Pets, which encourages (and helps) pet owners to make plans for their animals’ ongoing care, recognizing that if something happens, in […]

Today we are covering the root shavar, which gives Hebrew its words for break, broke, broken. There are plenty of unexpected phrases to learn with this root, one of which is not for kids, so please listen to the episode without them first.   Looking for the full Hebrew version of this episode? You'll find it on Patreon at patreon.com/streetwisehebrew   New words and expressions: Shavar - He broke - שבר Lishbor - To break - לשבור Shoveret levavot - Heartbreaker (f.) - שוברת לבבות Lishbor et ha-kelim - To break the rules (of a game) - לשבור את הכלים Shavru et ha-kelim ve-lo mesahakim - They broke the rules, we stop playing - שברו את הכלים ולא משחקים Nekudat shvira - Breaking point - נקודת שבירה Shvirat ha-tsom - End of the fast - שבירת הצום Shvirat ha-kos ba-hatuna - Breaking the glass in a wedding - שבירת הכוס בחתונה “Shovrim shtika” - “Breaking the silence” - “שוברים שתיקה” Hevrat Apple shoveret si - The Apple company breaks a record - חברת אפל שוברת שיא Lishbor si Guiness - To break a Guinness record - לשבור שיא גינס Lishbor et ha-shinayim - To break the teeth - לשבור את השיניים Shover galim - Breakwater, seawall - שובר גלים Shover et ha-shuk - “breaking the market” - שובר את השוק Nishbar li mi- – I am fed up with something/someone - נשבר לי מ- Nishbar li mi-menu - I am sick and tired of him - נשבר לי ממנו Nishbar li ha-zayin mi- (vulgar) - I am sick and tired of... - נשבר לי הזין ממנו Dai, nishbar hazayin (vulgar) - Enough already, I am completely fed up - די, נשבר הזין Nishbar li ha-lev - My heart was broken - נשבר לי הלב Ma la’asot im nishbar li ha-lev - What can I do if my heart is broken? - מה לעשות אם נשבר לי הלב? Nishbar li mi-matematika - I am fed up with math - נשבר לי ממתמטיקה Nishbar ha-sharav - The heatwave has ended - נשבר השרב Lehishver - To be/get broken - להישבר Lo lehishaver - Don’t give up - לא להישבר Shavir - Fragile - שביר Shavriri - Frail - שברירי Lo Shever, mashber - Not a fracture, but a crisis - לא שבר, משבר Shever ba-yehasim - Rift in the relationship - שבר ביחסים   Playlist and clips: Yitshak Klepter - "Tslil Mechuvan" (lyrics) Dionne Warwick - "Heartbreaker" Batsal Yarok - "Shavru et Ha-kelim" (lyrics) Mabat (TV11) Shovrim Shtika (TV11) Most difficult Polish words Hava Alberstein - "Pit’om Nishbar Li" (lyrics) Shalom Hanoch - "Shir Derekh" (lyrics) Arik Einstein - "Shavir" (lyrics) Ha-haverim shel Natasha - "Lo shever, mashber" (lyrics)

Download EP09_-_The_Music_You_And_Me.mp3 PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com

PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! http://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com Download The_Music_You_And_Me_-_008.mp3

PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! http://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com Download EP05_-_The_Music_You_And_Me.mp3

PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! http://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com Download EP04_-_The_Music_You_And_Me.mp3

PROMO USE ONLYDon't steal music, buy legally copies to support the Artists. Enjoy!  http://www.facebook.com/DjMisty.L itunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2 http://misty-l.posthaven.com Download EP02_-_The_Music_You_And_Me.mp3

PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! http://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com Download EP01_-_Misty-L_-_The_Music_You_And_Me.mp3

Download Misty-L___Black_Therapy___EP15_On_radio_Webphre.mp3 +++ DOWNLOAD PODCAST+++THIS SET IS FOR PROMOTIONAL USE ONLY!+++Black Therapy EP015 - Émission du 13 novembre 2015Joignez-vous donc à moi pour mes sessions de nuit "Black Therapy for the Darker Moments of Life" qui sont présentées de 23:00 @ 1:00 tous les vendredi durant "Les Weekends Électroniques" de RadioWebPhre.La musique Techno est une vraie thérapie. Plongé dans une ambiance techno, l’organisme est contraint de s’adapter à ce rythme, et ces fréquences modifient celles du cerveau provoquant à la longue extase et plaisirs.Bienvenue sur « Black Therapy » où je vous présente du nouveau matériel à saveur Underground et Dark Tech House à chaque semaine!Cette semaine je reçois sur l'émission DJ Misty-L de Québec que j'ai eu le bonheur de découvrir via MUD Radio en 2013. Misty-L est une artiste que j'apprécie et qui est devenue au fil du temps une amie pour qui j'ai beaucoup de respect.Amateurs de bonne musique, après ces deux heures passées avec elle vous serez comme je l'ai été la première fois ou je l'ai entendu, vous serez simplement ravi et conqui et je suis certain qu'elle vous saura vous compter parmi ses fans.CLICK-->radiowebphre.com/ecoute-en-direct/ 

Download EP20_-_A_journey_of_a_thousand_miles_-_Techno_Mix.mp3 PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com

Download EP19_-_Misty-L_-_Summer_on_Kepler_452b.mp3 PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com

Download EP18_-_A_journey_of_a_thousand_miles_-_Deep_Tech_House.mp3 PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com

Download Misty-L_-_Winter_Part_I_-_House_Mix.mp3 PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com

Download EP17_-_A_journey_of_a_thousand_miles_-_Techno_Mix.mp3 PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.comPhoto Credit: Annie Tremblay

PROMO USE ONLY Don't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.comPhoto Credit: Annie Tremblay Download EP16_-_A_journey_of_a_thousand_miles_-_Deep_Tech_House_mix.mp3

PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.comCrédit Photo Les Festifs http://www.lesfestifs.comPhoto prise à un événement signé 2 filles branchées http://www.2fillesbranchees.com Download EP15_-_A_journey_of_a_thousand_miles___Deep_Tech_House.mp3

PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com Download EP_14_-_A_journey_of_a_thousand_miles___Tech_House.mp3

PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com Download EP13_-_A_journey_of_a_thousand_miles___Deep_Techno.mp3

Ce mix je l'offre à la famille House of sins et particulièrement à Dan Stringer. Merci de la confiance and let's dance ! Download EP_12_-_A_journey_of_a_thousand_miles___Tech_House_Mix.mp3 PROMO USE ONLYDon't steal music, buy legally copies to support the Artists.Enjoy! https://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2http://misty-l.posthaven.com

Ne manquez pas Le bal en noir, la nuit mémorable du printemps. www.lebalennoir.comhttps://www.facebook.com/events/641047662612590/ CONTACTEZ LE PROMOTEUR DE VOTRE RÉGION POUR PRENDRE POSSESSION DE VOS BILLETS OU ENCORE ACHETER LES EN LIGNE VIA PAY-PAL SUR LE SITE DE L'ÉVÉNEMENT.RIVE-SUD - PP. : 514.820.5552 MONTRÉAL - DOM.: 438.883-0366LAVAL/RIVE-NORD - DAN.: 514.616.7316LAVAL/RIVE-NORD - DANYCK.: 438.822.5527SOREL/TRACY - CARO.: 438.887.7212TROIS-RIVIÈRES - MARC GARCEAU : 819.979.0273JOLIETTE : ANYCK : 514.621.9143ST-HUBERT / RIVE-SUD - CHATY : 514.922.4442 Download EP11_-_A_journey_of_a_thousand_miles___Deep_Tech_House.mp3 Enjoy! http://www.facebook.com/DjMisty.L itunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2

This mix was inspired by a Dj I like. Thank you ;-)Enjoy!  Download EP09_-_A_journey_of_a_thousand_miles___Techno_Mix.mp3 https://www.facebook.com/DjMisty.L itunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2 http://misty-l.posthaven.com

Download EP10_-_A_journey_of_a_thousand_miles___Deep_Tech_House.mp3 Enjoy!http://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2

Download EP08_-_A_journey_of_a_thousand_miles___House___Tech_House__Mix.mp3 Enjoy!http://www.facebook.com/DjMisty.Litunes.apple.com/podcast/misty-journey-thousand-miles/id388541079?mt=2

Download Episode_41_-_Beyond_everything_believe_in_you_-_House_Mix.mp3 Promo use only  All those tracks were bought at www.beatport.com Track list on request | Misty-L@hotmail.ca Intro: Yan Theriault | www.yantheriault.com  Photo credit | Annie Lacourse Facebook | http://www.facebook.com/DjMisty.L iTunes | http://itunes.apple.com/podcast/misty-l-life-is-a-dancefloor/id388541079

Enjoy!https://www.facebook.com/DjMisty.L Download EP07_-_A_journey_of_a_thousand_miles_-_Tech_House_Mix.mp3

Download EP01_-_A_journey_of_a_thousand_miles_-_Misty-L_s_StYlE.mp3 Enjoy!https://www.facebook.com/DjMisty.L

Enjoy!https://www.facebook.com/DjMisty.L Download EP03_-_A_journey_of_a_thousand_miles_-_Deep_Tech_House_Mix.mp3

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Enjoy! https://www.facebook.com/DjMisty.L Download EP06_-_A_journey_of_a_thousand_miles_-_Misty-L_s_Techno_Style.mp3

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Matthew presents #LondonGP - your weekly motor sport and music extravaganza on ZoneOneRadio the community radio station for Central London. But before all that, he did a similar thing for another radio station... On this show from 2011, Matthew talks to AT&T Williams test driver and newly crowned GP3 champion Valtteri Bottas. Music this week from Rod Stewart, Rufus Wainwright and Nicole Shpler.. Shever.. Scheringer - you know who we mean! -- www.twitter.com/radio_matthew and www.twitter.com/z1radio www.ZoneOneRadio.com www.facebook.com/ZoneOneRadio -- Lalo Schifrin - Theme From Enter The Dragon Menu Rod Stewart - Do Ya Think I'm Sexy Hot Chocolate - Every 1’s a Winner F1 Report Bobby Womack - Across 110th Street The Crusaders - Street Life Letter from the Editor - with Autosport Editor-in-Chief Andrew van de Burgt Juan Zelada - The Blues Remain Track Report Nicole Scherinzger feat. 50 Cent - Right There (Skymind Radio Edit) Two Wheel Report - with Paul Musselle - psrt 1 of 2 Carl Thomas - Kung Fu Fighting Two Wheel Report - with Paul Musselle - psrt 1 of 2 Feist - Mushaboom Interview: Valtteri Bottas, Williams F1 test driver and newly crowned GP3 - part 1 of 2 Jonathan Richman and The Modern Lovers - Egyptian Reggae Interview: Valtteri Bottas, Williams F1 test driver and newly crowned GP3 - part 2 of 2 Outro Rufus Wainwright - Going to a town