Latest / Food for the Soul / Igeret HaTeshuva - Joy and a broken heart

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Igeret HaTeshuva - Joy and a broken heart · Food for the Soul

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  The morning after Yom Kippur, I think the middle of Rebbe, the second Chabad Rebbe, asked his father, the altar Rebbe,
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  Father, now what? Now that Yom Kippur is over, what should we do? Like we finished, we did chuvah, we did it all.
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  So the author ever answered him,
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  Itzter kemen ersh chuvaton
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  Now we could actually start doing chuvah
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  Now that we don't have any sins
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  Now we could start doing chuvah
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  Now the dhionki puh is behind us
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  And we are clean
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  Now we could start doing chuvah
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  It's interesting
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  Because the most people think that chuvah is on sins
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  Right?
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  The popular
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  198
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  in the red tiny box. It's chapter 11 of Igarita Chuvah. You'd need book number four of
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  198.
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  Right? Yes. Okay. So
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  So, my Russian is not that good, I know it's like 20.
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  So, many people think that since Averroth, that's what we need to do Chuva on.
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  But really Chuva is returning to Hashem, coming close to Hashem.
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  So especially now, after the Chagim, that we have empty accounts.
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  Our accounts are only for with mitzvot, no Averroth in our account.
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  could start doing chuvah. I'll show you where it is here. So now is the time where we could
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  actually start doing chuvah. Now I'm not going to dive deep into the idea of chuvah but there's
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  something about joy, happiness. That's actually the same page here. Something about happiness
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  and joy that we could take from especially when it comes in this context because many times what
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  the precious people is their wrongdoings, their malpractice. Whatever they do wrong, their wrong
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  doings is what pulls them down emotionally. You do a mistake and then you're very frustrated,
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  you're very sad, oh how did I do something so stupid? And I stayed up late last night and now
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  I'm tired and it makes you more than you're tired, you're upset that you didn't, that you
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  you couldn't control yourself etc. You know it's a lot of examples on me being
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  sad or me being frustrated on what I did. The first Chabad wherever the river
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  I have explained once that the sadness that comes after the Avira is worse
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  than the Avira itself. What's worse? To eat pork or to be sad and
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  depressed the next day because you ate not kosho yesterday because I think impact
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  on you okay we're turning on the light on Shabbat any any any any transgression
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  whatever it is so of course when we're talking about the judgment scale no
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  doubt that Avira itself is worse is more severe because they could
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  actually be not arrested but punished for it you can't be punished for being
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  depressed about it but what the depression causes is much worse than your
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  Avdha because being sad and then I'm sure you all feel felt that sometimes you
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  wake up and you're like upset about yourself and they say no whatever I'm
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  not gonna come to the Torah class today I have no energy to come to it
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  whatever now I'm now I'm anyway bad at this I'm not coming to Darwin today in
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  Shabbos morning and show whatever I'm not gonna do this I'm not gonna anywhere
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  eight so I might as well continue eating this is the worst thing that could
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  happen and this is why it's much worse to be depressed and sad after you did
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  the Avira then the Avira itself because the Avira was a one-time thing
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  The depression, the sadness takes you downhill.
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  It starts getting like a snowball that's just going to get worse and worse.
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  So what's going to be interesting is that on one hand, we will many times demand to be broken-hearted
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  before you pray, when you do ashamu bagadno, when you do anyam kippu.
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  you're supposed to be heartbroken and feel your distance from Hashem. At the same time Chassidu
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  demands you to be happy always unconditionally. Right? To be always happy. How could you do both?
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  How could be so heartbroken and be happy? More than this the Chassidim used to have a nickname
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  before they used to call Chassidim. People used to call them the Freilachers, the happy ones.
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  In the Jewish world, 300 years ago, the people that followed about Hashem told people to call them
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  Defreelachers, the happy one. Why?
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  Chasidimu was happy. You wake up and you're so happy.
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  Hashem gave me an Eshama. I'm doing good. I'm ready to pray.
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  I do mitzvot without Chasidut, without realizing that you're an Eshama and that Hashem is easy to forgive.
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  You have to say, oh, I'm such a bad Jew, I'm such a dis, then I have to go pray, so much text, and then more than this, if you go, if let's say you need to do something in the world, you need to go plow your field, you need to like prepare the field, or plant or feed the animals.
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  There could be, oh, you have to go to work, so frustrating, such a mess, why God makes
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  such an annoying world where I need to let go feed my animals.
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  If you have a Hispanic perspective to it, you wake up and it's like, I have a mission
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  in the world.
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  I could refine the world, I need to take care of this, and this is, you know, God
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  gives me life at this moment to accomplish something and maybe there's a certain spark
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  that I need to refine there.
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  There are many stories where the Rebbe told people that they're not stuck, there was once
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  a woman, I don't remember, she was stuck on the way back from a Chabad ladies convention,
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  they were stuck a group of ladies in Detroit.
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  So they called the Rebbe and told them, we're stuck here for a day.
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  So the Rebbe answered, the Jews never stuck.
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  That's stuck in Detroit because of the snowstorm.
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  There must be a mission for you to complete.
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  It was actually exactly 50 years ago because it was the year the Rebbe announced to
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  give out Shabbat candles. So the women are in the airport and there are nothing better to do.
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  So for a few hours they walked around and looked for Jews and then they found a Jew,
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  the lady, they wouldn't put Shabbat candles in years and then they gave us Shabbat candles.
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  So they realized that it could be that Hashem made the whole snowstorm
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  to keep you in the airport for a few more hours so you could find another Jew.
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  so when something happens it's a never there's almost no place for
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  frustration because there's a great idea there's a greater plan we're gonna
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  connect it at the end even to the idea and the power show of Lech Lecha because
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  what does Lech Lecha mean this week's partial Lech Lecha what's the
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  translation of Lech Lecha keep going almost like go and go literally the
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  story goes like leave your place from where you go. But lehach amin, keep on going from
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  strength to strength, from level to level, keep on going higher and higher, more and
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  more elevated. Did Abraham have an easy life? No? Right? Abraham had a hard life. People
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  were chasing him. His father tried to kill him. The king tried to kill him. There
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  was hunger. His wife were fighting with each other. He had to leave his land a bunch
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  of times, right, they had to go back and up and they tried to arrest his wife, they almost
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  killed him, he had to fight, he stole all his, Avraham's life was not keep on getting
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  better and better. A lot of the things that happened to Avraham were actually seemingly
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  declining and seemingly a lot of struggles. So why is the name of such an intense
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  parasha called lech lecha going up and up and better and better because even the
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  declination is that a word? Declinings? Declination? Inclinations? No
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  inclinations. I'm saying there's the downhills the downs that no descendants
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  are kids. Descendants is that you go down.
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  okay all the all the downs that Abraham had are also considered part of the
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  journey going up look at that the entire parashah is called lech lecha because
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  you're going higher and higher happier and happier what it is a word you know
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  I guess right declinations so you keep on going higher and higher even
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  Even though it seems like it's going down, really there's a plan for you to get higher.
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  And if you want to know the secret, there's an Enliquite Sichot in volume 5, there's
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  almost a crazy idea what the Rabbi says there.
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  The verb explains that everything that happens in your life is part of you going better and better.
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  Every step that you go in the way is part of your journey uphill, closer to Ashen.
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  Why? Because if God gives you power right now to live and you chose to do something in a certain way.
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  So it means that God supported you in this endeavor for you to be exactly where you have to be right now.
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  So that is easy to understand that everything you did was good.
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  If I did more Mitzvot, more Mitzvot, I went here to learn, I learned here, I learned here.
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  Everything gets better and better.
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  What about the mistakes that I made?
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  What about the sins that I made?
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  The Bible expands this idea and says that even the sins that you made are part of the divine
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  plan for you to be where you are.
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  Even the haverot and the mistakes that you seemingly made
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  were intentional and they're part of the master plan for you to be
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  exactly where you are right now. And it's part of your journey coming closer to us.
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  Do you get what I'm saying here?
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  We're saying that everything that happens and happens, including what you did wrong is good.
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  And it's part of the step closer to Russia.
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  Now it's a bit of a dangerous idea to share, why?
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  Why is this dangerous?
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  I can just do whatever I want.
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  Exactly.
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  You could think, oh, I could just do whatever I want, and after I do it, it becomes part
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  of the plan.
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  I think it's about intention.
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  And now if I do it with the intention to do wrong.
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  I eat the cheeseburger for the intention of eating the cheeseburger.
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  Yeah, but if you continue to do it.
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  Then what?
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  Ultimately, let's see if someone keeps on screwing on purpose.
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  Like, where he is at right now.
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  Is that where he's supposed to be at?
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  Yes.
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  Well, perhaps he hasn't learned his lessons,
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  so he used different techniques.
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  So it's just, you know what I'm saying?
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  That's why it's a bit of a dangerous idea,
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  but this is where a Jew does not have any excuse
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  to not follow and not do the right thing
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  because the future is in your responsibilities
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  and you're still obligated to make the right choices
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  in every moment.
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  But looking back, two things.
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  Number one, we need to come and understand
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  this concept a little more,
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  that everything that happened was in a certain way
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  with divine support.
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  King David once was,
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  there was, I forgot who it was,
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  that was cursing him, I think you have?
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  Was cursing him and screaming at him?
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  I read now in four classes about this
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  and he told like someone wanted to excuse you
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  and King David told, no, it's not him, it's not him.
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  Exactly, so very good, it's very good.
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  Who was that?
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  There was the, he was cursing King David
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  and then he wanted to say sorry
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  and King David says it's not your fault.
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  Without God's consent,
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  you wouldn't be able to curse me or scream at me.
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  Curses to say bad words.
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  You know, people say not nice words, it's cursing.
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  So basically, that's when there's like,
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  in the video there's like emojis,
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  you know, that's the curse.
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  You know, when you're subtitling them, they have like,
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  you know, like, you know, like they do like,
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  but they're not good words. So he told them it can't be that, yeah?
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  Shem Ben-Gerah, right? Shem Ben-Gerah. So he told them it's not your fault? Hashem gave you the
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  power to do it. And this is based on the foundation of the Ba'ashem Tov teaching
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  that every moment the whole world is recreated. If in every moment God gives
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  power and life to the entire world. So right now your life, you being here has a
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  godly power and without Hashem giving you that life, you wouldn't be here, you
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  wouldn't be able to do it. He gives it to you in a way that you could choose to
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  do right and wrong, but he gives you the power. So if you now decide to fall
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  asleep in class or you decide to not listen or to be on your phone, in a
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  certain way, at least towards me, towards yourself, it's within you and Hashem.
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  It's like it's not, whatever that's it, it's a good example. Something that like is done
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  against me, for some reason I had to encounter this. For some reason I had to
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  see it. There's a saying that was not, that the Khamim bring, that when you see
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  something not good in your friend you need to reflect on yourself that that
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  bad is also in you right when you see something bad in your friend you see
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  someone doing Avira you have to sit to think that I also have that problem
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  don't just talk to him about him fixing it you need to think about
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  yourself that you have something to fix also same exact thing see someone
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  violating Shabbat instead of screaming of him you need to think oh one second I
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  also need to keep to these things I need to get better at within that exact
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  of Iran they say like nah whatever like that's not that doesn't make sense
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  because like he's doing the same what does it have to do with me but from the
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  fact that you got to see this that God orchestra the entire idea that you
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  will see him doing that it means there's a reason that you saw it
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  Otherwise, it's a waste of a waste of a
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  Plan yeah, a waste of time or a waste of making it happen a
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  Waste of an occurrence. It's actually very interesting. Listen to this example, you know, Rashi
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  You know the humash no humash and
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  below this Rashi
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  So Rashi writes when they describe the clothes of the coin Gadol another coin Gadol
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  the high priest in Kodash and Kodashim, when they describe he has eight clothes, a regular
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  coroner's four, the coroner doll has eight. One of the clothes is their foot. It's like
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  skirt only in the back with a belt. It's like a rope that goes in the back and ties in the front.
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  it's like what women were to to cook just opposite okay that's that's part of
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  their food now when Rashi describes what's this a food thing Rashi writes
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  tries to describe it says like the royal ladies and friends in Germany were
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  when they ride horses it's called a food whatever he says it's like a robe
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  that woman, royal woman in France and Germany, where, when they ride a horse? It's
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  like, Rashi? Like, what's the, is this the description you wanted, you found for
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  this? The Rebbe has a sikh on this and the Rebbe says, there must be. The one
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  time Rashi was walking around and he saw a woman on a horse and for some
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  reason if he noticed what she's wearing and then Rashi asked himself why did
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  God make me see this there's no reason I'm a religious Jew I don't look at what
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  woman I'm wearing you know it's not my it's not my it's not what he's doing he's
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  a holy Jew but for some reason this caught his attention so he asked
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  himself why did this call my attention there must be a reason for me to that
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  that Hashem made me see this, that God created her for her to walk here, for me to see this.
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  And then when he came to interpret this part in the Khumaash, he realized why Hashem made
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  him see it.
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  So whatever you see or experience in life, there is a reason behind it.
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  Why Hashem made you see it?
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  Same will apply to all your past.
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  You know today people go to psychologists and they pay them a lot of money to like talk about
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  their mothers and their childhood and they're you know all the
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  There's a joke that there was three three Jewish grandmothers three buggies sitting in a in an old age home
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  You know it's an old age home
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  like not hospital for old people so
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  One said you know my son. He's such a good son. He comes every day to have coffee with me
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  Every day he's come. Oh, you said, you know my son who he comes every day and makes a whole lunch brings me food
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  And we every day
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  So they said so the third lady said you know my son. He's even better son
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  He pays every week two hundred dollars to someone just to talk about me
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  Just to tell him about me
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  So today people want to change their past. This is what here there
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  I wish my past will be different versus understanding that what that Hashem
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  Created you and Hashem continues creating you and reviving you in every moment
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  And whatever happened until today, that's part of the journey right now
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  This is this exactly where Hashem wants you right now including all the mistakes and and and flops of the past
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  God's plan right so in terms of mistakes is that like we have the free will to
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  either not make mistakes or sometimes it's not a mistake it's just like a different choice like that
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  that you took is is that all part of God's plan or could it unfold in a different way based off
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  The brief answer is that these two don't overlap. You do what you do has nothing to do with Hashem knowing or planning it.
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  Do you feel limited in any way in your choices? No. So you have real free will to do whatever you want and choose freely.
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  The fact that God knows what's going to be in the future, and what you'll choose in a certain way, also supporting it in a certain way, not a contradiction.
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  Because it's happening on a different level. It doesn't affect you almost.
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  You are commanded to do what you ought to do, and really the world is not played out yet.
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  We could change or we could affect, and that's also in the known.
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  But that's not for humans to interact with.
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  It's not something that I,
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  the same way you're not worried what happens
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  with the garbage once you throw it out,
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  even though it's just not your department, almost.
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  There's like, okay, so there's something going on there.
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  I could learn from it, I could inspire it from it,
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  I could take, I could find comfort in it.
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  But it doesn't affect my day-to-day choices.
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  Briefly, I'm saying that in very short, it's not the same level of conversation. It's like pairing an apple and a joke
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  What's better?
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  What's bigger the joker the apple one plus one is to or a car?
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  Which one is more?
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  It's not the same language
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  Almost this is human nature the way you want to decide and
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  in your limited in before and after and choices versus the infinite divine power that is not limited.
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  So this is all an introduction for what? For chapter 11 in Igir et al-Chuva. It will teach us
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  chapter 11 in Igir et al-Chuva. It's a standalone topic for today in between. So this is on page
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  one 98 or basically in the red things there's another numeration at the
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  bottom so there's page 380. Yes.
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  Ask a question about mistakes, like if I made a mistake, I was successful like to handle it like maybe not to fix but not to make like in the future and pass the time and I'm making the same mistake like not by accident, so this isn't like this.
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  It's also part of the plan. It's, it's cool. Like I'm saying this is a very specific place where the rubber explains that this way that whatever happens, happened is part of the journey.
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  It doesn't make a difference what what you screw. It could be that it's just part of the plan and it's part of the lechlecha of the going from strength to strength.
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  We're not talking about irrevertible mistakes you killed someone you had the baby you had the bastard
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  baby you see there are things that like if a woman is pregnant because with while you were married
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  to someone else it's an issue you know it's not like something you could like make disappear she
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  like there's a human in the world there was an infestation of the issue that's like it's also
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  also revertible, but yeah.
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  In the same mistake that I made before,
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  the time, the end, like,
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  with my, like, not,
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  I understand that this is, like,
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  wrong, like, I like it, you know what I mean.
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  Okay.
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  So, and then do this again.
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  It, something had happened, okay, so you did it again.
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  What do you want to hear?
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  Like, I want to hear how.
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  I could tell you two things.
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  A, it's wrong.
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  Yes.
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  B, you probably didn't learn your lesson again.
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  Three, now don't be depressed,
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  rather move on and find a way to be better.
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  Okay, so chapter 11, we don't, sorry,
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  we don't give, we don't let to come into class
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  after 15 minutes later.
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  But it's 30 minutes.
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  No, class starts at 8.30.
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  8.30?
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  You didn't, I'm saying every day at 8.30.
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  Today was supposed to be different.
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  It was supposed to be different.
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  So you thought it's,
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  if you if you thought it's an innocent mistake so so so one time excuse fine no i hear so it
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  doesn't make it is the one time you start it needs every 10 minutes late okay sorry okay so
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  chapter 11 page 380 in the bottom if indeed you're in this numberation 11 it's chapter 11
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  Parker's alif page 380 on the bottom or page 198 depends which numbers you're looking on if
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  If you look at the bottom numbers, it says page 380, chapter 11, this subject, this subject harboring
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  contrary emotion, simultaneously in the heart, humility, the state of Chuvati Ta'a as explained,
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  and gladness as well.
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  It has already been discussed in the Qutah-e-Marim, end of chapter 34, next page.
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  It has been illuminated by the Zohar.
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  Joy is lodged in one side of the heart.
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  Joined to this is the faith and confidence,
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  the heart being firm and certain in God that he desires goodness and is gracious and merciful
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  and generously forgiving. The instant one pleads for forgiveness and atonement of him.
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  So, I have a surprise for you. Hashem is very easy to forgive. I know it's a surprise,
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  but he's very easy to forgive. Chikchak, really not so hard. Why are we mentioning this? Because
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  Level one is duality. What's duality? You know what's duality? Duo means two. Duality means that
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  two things could be true at the same time. I could be very happy and I could be very sad at the same
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  moment. A Jew needs to learn how to do both. I could be broken-hearted from being sad for my
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  avirot. But I also need to know that I have to be happy because otherwise it's going to keep
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  getting worse. And Hashem wants me to serve him with joy. So we don't give you the liberty of being
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  depressed in Judaism. You know modern psychology tells you know you feel sad, now let the feeling be.
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  Right? You need to embrace the emotions. Yes. Judaism doesn't embrace all your emotions. I'm
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  I'm sorry. We don't care that you're sad right now. We care. It's very nice. But like now it's not the time.
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  Now is not the time. You know, there's another joke. There was once a Hasidic rabbi, his wife told him, you know that we don't have any more money.
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  The store is closing. There's no people buying. We need to, I don't know what to do.
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  He said, Yes, but how are you not worried, but how are you not worried?
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  So he thought for a while, and then he says, You know what?
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  I think you're right, I should be worried.
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  But the truth is, I just don't have time right now, because I'm going to give a
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  sure, and then there's the Minkha'avid and my night study, tomorrow after Shacharit
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  I could do 10-15 minutes to worry, like you're right, I should be worried, I just
• 30:01
  don't have time right now. Did I understand what I said? It's like, the thought is right,
• 30:09
  but it's not, no, don't have the time. So I don't know, maybe it's good to be said,
• 30:13
  but now you can't. So like, maybe you should be frustrated for your mistake. But right
• 30:19
  now you're not, you're not a free individual to do whatever you want and be said right
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  now. I'm sorry, we're, you know, there's stuff to do. You need to be happy and
• 30:29
  do its vote and pray and learn and move on right now maybe later we'll find time
• 30:35
  we'll make the time for it just not now it's interesting because like it means
• 30:40
  like oh we're in control of what we feel and what we think is that like you
• 30:45
  know free country so number one duality to be happy and be sad at the
• 30:52
  same time number two number two well and then the sadness is important
• 30:59
  otherwise you're never going to do chuvah. It's important to be a little like to be aware of what you did.
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  We're not saying throw it out the window. We're saying be brokenhearted, be happy, not a contradiction.
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  But step two how to be even happier is to realize that Hashem is easy to forgive,
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  he wants to forgive. Right away when you ask forgiveness and autonomous from him,
• 31:23
  He forgives, it says in Te'ilim, look at the parentheses, according to your great
• 31:30
  mercy, wipe away all my sins, purify me, wipe away all my sins, not the
• 31:42
  faintest vestige of doubt, they lose this absolute conviction. I have no
• 31:49
  question that Hashem forgives you right away and if you ever have a doubt
• 31:53
  give me a call. If you're ever not sure if Hashem forgave or not, I could
• 31:58
  reassure you and it's not me it's the alter rabbi and he knows what he's talking
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  he basically tells you Hashem is very easy and quick to forgive right away when you say sorry to him
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  did you hear rabbi Yonatan Aibishitz if you heard such a name he was a sharp rabbi
• 32:18
  in the in I think Germany in the 1700s if I'm not mistaken or 1800s
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  Now he has a lot of interesting stories that well when he was a kid he was a
• 32:30
  smart kid. One time his father had an apple. An apple?
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  Pam de terre. Pam de terre as potatoes. Sorry.
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  When I try wrong. Apple. I remember the story already. Oh you remember the story already.
• 32:51
  Oh, I shared the story once, I think.
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  So, Rabia and Abishah said, his father had an apple.
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  An apple on those days was very precious.
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  So, he wanted an apple.
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  But it wasn't Nami, it was Shabbat, I don't know for who.
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  So the kid said,
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  Now, what does the father have to do?
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  Give him the apple, why?
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  Because if not, he made the bracha for a waste, right?
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  There was nothing, you had no other fruit, and if you make a bracha and you don't eat anything right away,
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  it's a waste of a bracha.
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  So the only way to save the situation is to give them the apple.
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  That's right, right?
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  That's why we don't celebrate Mashiach.
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  To what? We celebrate Mashiach, now you fill it in.
• 33:46
  Very good, right? It's a good analogy.
• 33:50
  Now, we have a lot to say in Chotztah. In Shimonah Yisre, we basically say, baruch atah Hashem,
• 33:59
  chanun am'arbe lisloch, you are merciful and you forgive us. Right? Shimonah Yisre?
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  You know what Shimonah Yisre? We say three times a day, baruch atah Hashem,
• 34:10
  chanun am'arbe lisloch, blessed are you, God, King of the Universe who forgive us.
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  So we make a bracha that Hashem already forgave us.
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  What does that mean? That if I gave you or not?
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  He will.
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  Why are you like this?
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  Do you have a question if you forgive you or not?
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  I think forgive.
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  Not you think? For sure forgive.
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  We even make a bracha.
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  He told me to make a bracha.
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  And now I don't want to waste it.
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  We're going to be a bracha for waste,
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  if he didn't forgive us.
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  That's all you'll be able to understand.
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  It's really like that.
• 34:47
  It's really like that, that he forgave you three times a day, all you have a lot are already gone.
• 34:53
  You just say sorry. You made a mistake. You said you know what Hashem? Sorry.
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  That's it. You're good. Clean. You're like what? Yes. What's so hard to believe? If God is the one
• 35:11
  who made the rules that this is not okay, he made the rules that he's easy to forgive.
• 35:16
  So why don't you believe him? Why do you believe Hashem when he tells you that this
• 35:20
  This is not kosher, but you don't believe him when he says that he'll forgive you right
• 35:24
  away when you say sorry.
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  I don't know.
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  It's time yet to like be depressed.
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  There's no good reason to not believe it.
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  It's very good.
• 35:37
  Look.
• 35:38
  For this reason, look inside, second paragraph page 381.
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  In every shaman I said, the moment we plead forgave us, we conclude, blessed are you,
• 35:48
  O God, gracious and generous and pardoned, without the certainty of pardon, this
• 35:53
  would be a cause, case of doubtful blessing, which would not recite lest it be a blessing
• 36:00
  and vain. But there is no doubt here whatsoever, for we have asked, forgave us, pardon us. We
• 36:07
  said slah lanu, mechal anu. Right? So we said sorry. So right away, forgive us. Furthermore,
• 36:15
  we were we not to repeat our transgression, we would be immediately redeemed. And according
• 36:21
  with a blessing, we recite, blessed are you, O God who redeems Israel. And the truth is that,
• 36:28
  yeah, Hashem forgave us right away, but because we keep repeating it, Hashem should have redeemed
• 36:34
  us already right away. That's why the Brachah of Giaula comes right after Slah Harul, because
• 36:38
  Hashem is easy to forgive, really. So, very, very quick. All you need to do is what?
• 36:45
  Say something. With kids, you see it very often. It does make a difference. Say sorry.
• 36:53
  So it's all you have as soon as you acknowledge and realize that you did something wrong and you
• 37:00
  ready to like climb off the tree by apologizing that is already a great step. Now why don't we
• 37:08
  talk why it's hard for us to embrace this because look even by human standards this certainty of
• 37:14
  pardon is legitimate. So say oh one second by humans really it's a little hard to believe
• 37:21
  that that's really how it is, but it's actually required for people also. When
• 37:28
  someone did something bad to you and he came and said sorry, do you need to
• 37:31
  forgive him? What? You don't need to? Yeah, well I apologize yes. So Torah tells you
• 37:51
  you should. You should be merciful. The Jews are merciful and as soon as a
• 37:55
  a person asks for a don you must forgive him as soon as you ask this is a
• 38:06
  different topic this is a topic of doing chuvah right now we're talking about
• 38:09
  forgiving you want to buy you want to improve your ways you want to erase it
• 38:13
  from the record you want I know what there's a lot of levels of chuvah for
• 38:17
  improvement but simply talking to me that you came and say
• 38:25
  sorry say it like you mean it i don't care you mean it you didn't mean it you're ready to apologize
• 38:39
  it's exactly it's a certain way it's it's which is over to you
• 38:53
  right so
• 38:54
  So they're not they're not connected it's like every time you drive more than the speed
• 39:04
  limit and you pay the ticket you're okay you're not gonna get pulled like everything you could
• 39:10
  drive tell a picture pay it and that's it move on even if you get 200 parking tickets
• 39:17
  you don't go to jail for parking tickets as long as you pay them no you don't get
• 39:22
  points points is a different point is a different thing points is a different thing
• 39:26
  as long as you if you parked wrongly you could just pay every time and one time
• 39:31
  better and it's don't don't think it's advice sometimes it's not a good idea too
• 39:35
  let's say in Manhattan they they I one time I thought instead of paying for I
• 39:40
  was Russia now I wanted to park my car I wanted to put it in the garage they
• 39:44
  said for three days it's $400 to park for two days so I said what's
• 39:48
  I leave it on the on the street. I'll get one tickets two tickets three tickets. It's still worth it, right?
• 39:54
  Even if I get three tickets
• 39:56
  It was I leave it there. I come back half hour later to go to show
• 40:01
  We got part the car. I see a ticket. I come back from show. I see
• 40:06
  They clamped the car the wheels they put like they put like
• 40:11
  Something so you can't move the car
• 40:13
  you know like they booted it I come back I come back finish the meal I come
• 40:18
  back outside no car because they know that people are ready to pay so what
• 40:24
  they do is you have half hour to if you if we move it in half hour it's just a
• 40:28
  ticket if not then boot if not then they just throw it away so it's not
• 40:35
  always a good idea to like leave the you know count out the tickets to be
• 40:40
  Continued this is this is the main idea what we'll think we'll talk about how this really goes with chuba
• 40:45
  But the main idea is to be happy
• 40:48
  Be happy why a because happiness and that you have a lot another contradiction both could exist
• 40:56
  You did wrong and you did and you're happy
• 40:58
  Number two because the shem is indeed easy to forgive and you could be a little more
• 41:04
  relaxed about
• 41:06
  About it. It's gonna be a great day