Soul Psychology - Free Course - Part 1

Hello, hello everyone and welcome again to Influencer Mindset Podcast. Today we are here with Dr. Yechiel Harari, an author and speaker, a world-known scholar of Torah and Hasidus, who today we are going to start a 6-series we don't know, a course, a program. We still don't know if it's going to be 5, 6, or 7 meetings. We'll see how are we going to continue with it. Each meeting should be about 25 to 35 minutes. We are going to break down the basic concept of the Tanya as a self-help and self-growth book that contains within it all the psychological tools that the Torah and Judaism is offering to us in a very practical way. And Dr. Echad Lahari is one of the experts in the world in that field. And I feel blessed and very merited that we are really starting to make this series. Very excited about it. How are you, Dr. Echad Lahari?

Great. Thank you very much for the introduction.

You're very, very welcome. So we know that really the Tanya is such a profound book. It's really an unbelievable tool that was given to humanity by an unbelievable soul, Rabbi Salman Ashnei Miladi, which lived around 200 and 40-something years ago, right?

20, 30 years ago. We are speaking about 1745 he was born and 1813 he passed away.

Yeah, and really, and he wrote many, many different books, but really the Tanya was the practical book to help people deal with everyday challenges and And the Alter Rebbe obviously figured out through learning Torah and Kabbalah that the human's emotions are the most profound and the most important part of human existence, because that's what moves us, that's what makes us do what we do and feel how we feel, and that's determined if we are living a good life, if we're living more, we're living less, we're living happily or not. And the Tanya is really one of those tools that helps us really break through, uh, all the negative emotions and really start living life in a godly way. Uh, can you elaborate a little bit more for us?

I want to start maybe with example, a very mundane example. Maybe you heard about Dana White, he is the UFC manager, and I saw a short TikTok about him. It was— he met a doctor that told him you have 10 years to live because he ate junk. And he's a very talented guy, succeeded to promote the UFC, you know, the UFC, and to promote the UFC to something very— that people all over the world, the world watch it. And this doctor told him you have 10 years to live. And before he told him that, he had a problem to stop eating junk, to change his nutrition. To think differently about himself. And he's a healthy guy, but he just ate too much. And he said, the moment I knew that I'm going to die, he started to be scared. Fear filled him and he changed. This doctor told him, gave me 10 weeks and I'll change your life and change the way you eat, the way— and the only thing he did is like adopted the keto diet and fasted about 16 hours a week. And the change started when, when he was afraid. When before that, he couldn't believe that he could overcome. He couldn't believe that he can overcome the desire to junk food, to eat what is good for him, to eat only 5, 6 hours a day. Couldn't believe in it because there are so many temptations everywhere. What is the main question that the Alter Rebbe wants us to ask, to ask ourselves? And this is the is giving the answer. But this is the main question that he's dealing with. We do not believe in ourselves. We do not believe in what? That we can make a real change in our life, that we can live life differently, that we can overcome addictions and desires and fear and depression and anxiety. We do not believe in that. We usually— you live your life and you say, okay, that's what I am, I cannot be anything else. That's story. That's what I am. It's like, it's an excuse to— whenever you, you're facing harsh life, things that stops you, whenever you are facing something, you said, okay, that's me. Only when you get married, then you look backward and you see, wow, my wife told me, if you won't change yourself, we won't stay together. But I couldn't, I couldn't. But now I think I can. So the Alter Rebbe, the main motivation that he has, he met People think about it, we are talking about 250 years ago, even less. People that, that came to him all over White Russia and ask him questions. How can I overcome anxiety? How can I overcome fear? How can I overcome depression? How can I overcome, um, desires? I have all kind of tendencies. How can— and everyone that came to him were very Orthodox religious Jews. They were Orthodox, but Back then, there weren't yet non-religious, non-Orthodox Jews. And they came to him and they had problem with their connection with the divine. They had problem with themselves. They couldn't believe in themselves. And he noticed that those problems are something very natural that are embodied in our life. We have it like that, you know, Maimonides says, you won't find even one person that is not struggling with something. We all have some kind of disease. It's called it makalah. We have some kind of disease. Sometimes you are not aware to that. If you are not aware to this disease, you will face hardship. Why? Because you don't know what you have to rectify. And we came to this world in order to rectify. To rectify what? Rectifying the world. The world, it means rectifying myself. When I rectify myself, I am a small world, our sages says. And when I rectify myself, I rectify the world. So what, what looks like a bit, a bit find the right path for, you know, we are trying to look, you can, this is a very complicated book with so many ideas. You can learn all the ideas. It's like getting down from the mountain and, and going into the wild forest and looking here and there. This is one way to learn the book. And there is another way to learn the book, to see from above what's the main questions that he's asking. What he wants from us, what he wants from ourselves. And this is the most important thing. Can you change yourself? Can you see yourself in an higher place? Can you believe in yourself that you can be a better person? Not only better in the sense of a very positive one and person that is doing good deeds, but better to reveal more of your attributes to the world to be a better Uzi Moses. And this is his main question, this is main motivation, because he knows if you are not going forward, you're going backward. If you're not discovering godliness in your life, that means you discover only yourself and you're busy only with yourself. And if you do not feel with love and fear, love and awe to the world, you won't have wings that will push you forward and will help you interact and do things. And, and I, I took, you know, a very not Jewish example, but it's an example. We started with the non-Jewish example, but it's an example that, that bother each one of us. Can I, can I lose weight? Can I? You know, sometimes you think, I can't, this is my body, I have heavy bones, this is my body, I cannot change. But then you see that if you believe in yourself, and believing in yourself, it's not something very abstract. When believing in yourself is believing in the specific deeds and, and what you have to do every day in order to change things. Believing in yourself is something very abstract. You have to take it down to earth. You have to make it a plan. And that's what he is giving us, a plan. And, and, you know, the most important and unique— before we'll get into his title page, The Gate to the Tanya— what is very unique in the Tanya that is is giving us a tool that you won't find nowhere in no other book and in no other, um, you know, Torah, no other ideas. There are all kinds of ideas that connecting to the, you know, mentors that giving ideas that you can extract out of the Tanya, and we're speaking about 150 years ago. But the most important tool that he is giving you, and I think that it's a game changer is understanding your soul and the interaction between the soul and the body and the way the soul animates the body. That's, I think, the most important tool that you have, because it's one thing to know, okay, I can, okay, and all kinds of external things that you start to memorize and talk to yourself. And but there is another level to know What are your inner powers and how can you use them? And where are you falling? Why are you falling? What is the mechanism? What is the inner mechanism? It's like having an anatomy of the soul that it's, that it's interact with the body. And this is all different level. All psychologists are looking for this manual book. All psychologists are looking for the book that will tell them how is your soul is built up, what it's, it's inner attributes and powers and, and, and how does it works. That's what he's giving from the beginning in the first 17 chapters. That's what he's talking about. Learn your, learn your soul, then learn your powers and why you have will, why you don't have will, your wisdom, how you use your mind, how you use your emotions, what are emotions, what are thoughts, what are, why you are doing what you're doing when you're trying to please others, all kinds of questions. And only then we can start working on ourselves.

Sounds good. What, what do you, what do you think the main goal here of the Alter Rebbe with the Tanya? Like, what are we— okay, let's just say we are— we know we need to correct a lot of things, we are— that we need to work on ourselves. Let's just say we worked on ourselves, we, we moved from the level of, let's say, Rasha, which is a selfish person, to a level of Benoni, which is somebody who is really out there for for society, for humanity. Right. But the question that I'm asking is the end goal of all of this. What is it? It's Mashiach. It's the idea. Okay, I'm going to work on myself. I'm going to correct the world. Or I'm going to corrupt myself so I can have more loveliness.

I want to use Two points of view. One point of view is the point of view— I won't use the word theological because theological is a very Christian word, but a very philosophical thing. And the second one is the practical thing. The practical thing is concerning to everyone. The philosophical thing, it's what is the philosophical question that he's asking? That is, you know, the whole Tanya stands on the philosophical question that that all the Kabbalists, all the Jewish sages are dealing with is what is the connection between me and the Divine, between me and God, the Creator. What is the connection? Where is he? How can I reach him? You know, there is this belief that we have a God, and what, what, how can I feel him? How can I interact with him? Is he, is he only there and he's watching whatever I'm doing and he's doing like, okay, you are doing this and you are okay with that, doing this commandment and you are a good guy, okay, or can I have something that is higher? And connection is all about emotions. Without emotions, you do not have connection. So that means when you say, I love godliness, what does it mean? If you love all the charity and good life that you have, that means you love yourself, not him. What does it mean to be a part of the Divine, to be connected to the Divine? This is the main question that all our sages started, and the earlier read, the one of the most— not one, the most prominent Kabbalist from the 16th century— asked, how can human being, the mundane human being, that is about— that came from sand and is dealing all day long with eating, with interest, with what he can get from this life, with himself, how can he be connected to godliness? And he had an answer. His answer was revolutionary. His answer called the Tzimtzum, the minimizing— how would you say Tzimtzum? It was— the idea was that the Creator, in order to create you, had to conceal himself, to minimize himself, otherwise he won't have a place. Now, 150 years— I'm doing it very shortly and very broadly from a broad perspective— 150 years after the Ari passed away, and he passed away at the age of 38, and only— it took only a year and a half, more, a year and 7 months, that he delivered all of his ideas. Only 150th started a war waged, something like that, a war between ideas. There are those who said the Creator really concealed himself, that means he's not here. And when you are here, he's not there. So let's say in the Holocaust, the Creator wasn't there. And then the Hasidut movement said something else, and all ideas of the Alter Rabbi start from there. I told you, this is the philosophical perspective of the Tanya. He said, no, it wasn't a real concealment. It wasn't like he minimized himself and got himself backward in order that you will be an entity, an independent entity. What he did, what the Creator did, He, he, like, he revealed another inner attribute, the attribute of the attribute of, of, um, of concealing himself. And with that, he created you. So he's like here, but you cannot touch him, you cannot be a part of him. Why? Because you are now full of your independent entity. It's all about you. In order to be connected to him, you have to nullify yourself a bit. What does it mean to nullify? Nullifying is not, it's all about me. Nullifying, it's like I have a mission. I want, I'm not dealing with myself. And now let's go to the practical. You know, we started with the philosophical questions that the Alter Rabbi is trying to answer. And he said, my all, the all assignment that I'm taking on my shoulders is the assignment to prove that they are real. What he meant is by the idea, it's called the concealment, that it's not like real concealment. It's like, He is here and not here at the same time. And it's very hard for us to understand that because when somebody is not here, when somebody conceals himself, when somebody minimizes himself, he's not here now. Now it's only me. And it's very hard to understand how I cannot see the divine all over, like the Matrix in a way, you know. But the difference between the Matrix is that in the Matrix, behind this reality, there is something bad, negative powers, according to Jewish Kabbalistic point of view. Beyond the concealment, there is something very positive. It's the positivity of life, because everything— the external life, it's all full of interest, and people are just want to use you and whatever. But the internal point of view is very positive. So what is saying from the external— from the philosophical point of view, the purpose of the Tanya is to connect you to the Divine. That's, that's to help you see that all of your all of your confusion that you have, thoughts, questions, everything are not really, are not really a wall, are not really something that will stop you from being connected to the Divine. How can you do that? From a practical point of view, we are suffering, we are suffering, we're suffering from confusion, from— you said people do not suffer because of their intellect. They suffer because of their emotions. And somebody sent me a message yesterday and she said, everything is bad in my life, is bad, bad, bad. I'm, I'm, the mortgage is high, it's very, everything is high, the prices are going up, my health is not so good, bad, bad, bad. And I told her, everything is bad because you see everything is bad. You don't see the positive things in your life. You don't see that you are married and you have children and you have a job. You see only, only, only the bad things, and everything that is good, you see as bad, or you accept it as it's, I deserve that. It's like, I deserve to get that thing. And whenever you look like that in your, on your reality, and you are facing life like this, and this is your mindset, what happens then? There is no way that the Creator would dwell in your life In the same time, when you are, you know, you are acting as a, as a, as a sacrifice, you are sacrificing yourself to the negativity when you are seeing everything in a negative perspective. That means in order to let the Divine dwell in your life, you have to overcome undesirable negative emotions. That's the main logical idea, because the emotions, it's where I am independent entity. That's where I am. I am— you are— we said in one of our interactions, one of our episodes, that you will be a slave. Doesn't matter, you will be a slave to your mortgage, to what other people think about you, or to something that is higher than you. You have to choose to whom to be a slave. To high ideas. It's like, you know, I can wake up in the morning and to be annoyed by all kinds of things because my child didn't do that and my wife is like that and things, or I can uplift myself. See life differently, change my mindset, contemplate differently on my reality. And this is, this is the core of the Tanya. It tried to tell you that it's very natural to be sad, it's very natural to be, um, uh, in the anxiety mode, it's very natural to be in depression, it's very natural, natural to be, to be jealous, it's very natural to, I don't know, any other to to be lazy. It's natural. The whole purpose of your life is to change this natural tendency to negative emotions. And when you can do that, you can— now you can— now you can reach higher goals. Now you can do a lot of things. But more than that, if we get— if I get back to the philosophical thing, you can now be real connected to the divine. And these connections will bring you to another arena of life. It's like you're open to yourself New perspective, and now you are living life. But it's very hard, and you cannot do that, you know. Sorry for— you cannot do that all of the time. It's like you have, and it's trying to explain you. It's not like gaining— okay, I'm a lawyer, I learned for 4 or 5 years, and I got a degree, and I am a lawyer, and I got the title. I finished my PhD, now I'm PhD. No, it's an— it's like an everyday mission. Not every day, every moment mission. To win this inner battle. And we should understand what is the battle and who fights there and all of those ideas. But this is the main, the core, what is trying to help you achieve in your life.

It's, it's to pretty much overcome the animal soul, how the, uh, the, the Alter Rebbe is calling it, uh, and make that animal soul work or be included in the godly work. Now let me ask you a question that I've been, I've been asking a lot. People are telling me that, for example, that Tanya talks about human emotions, which is something that pretty much every human being can relate to regardless of, you know, religion, geographical location, or language, as long as they can understand, you what you're telling them about emotions, they'll know because they have feelings. They're humans. So the question that I've been asked before, honestly, I didn't know what to answer, but I had a few ideas how to answer it. Is the Tanya could be applied by somebody who is not Jewish, but he can only do, for example, instead of the whole 9 yards, 613 mitzvot. He's just going to do whatever he needs to do as somebody who is not Jewish, which is only 7 things that he needs to do, which is really not much. There's not a whole lot that he needs to do. You don't need to change your life or anything for somebody like that. But you can apply, you can learn about human emotions and you can learn about the thing that really stands in your way and trying to take you down, trying to pull you down. And it's all those negative emotions. And I'm telling you, you know, I mean, like you said, there is no human being who doesn't deal with some kind of struggle, some kind of a struggle, you know, that's the way we were born.

That's our life mission. You think that your life mission is to achieve goals, to open a new business, to do another exit or something like that, but your real life goal is to, um, let's say, navigate your, your undesirable or desirable emotions, to navigate your inner, your inner engine in order that you will feel good in the moment. That's— and this is, this is very, it's very, uh, important question and a big one. I'll, I'll answer it shortly. Of course, there are parts in the Tanya that are appeal that appeals to non-Jews. And even the Lubavitcher Rebbe said that the second part of the Tanya that explains the connection between godliness and the Creator and the creation, it's something that everyone should learn. I myself wrote two books that lean on the Tanya that were sold to— not only translated to English but also translated to Chinese. Where there are no Jews at all that wanted to learn the wisdom of the Jewish secrets, the Jewish secrets or the wisdom, the Jewish wisdom and things like that. And there is a lot of wisdom that Hasidism brought to the world. And if, you know, I think Hasidism was revolutionary at the time and all of the people learned from Hasidism. You would find major ideas about existentialism and about the way to live in all other kinds of mentoring. And even today, there are a lot of mentors that speaking a bit in the sense of, in the terms of Hasidism, in the sense of the Alter Rebbe, what he suggested of Jewish psychology. But there are all kinds of layers in the Tanya. There are layers and layers and layers, and depends which layer you are speaking. There is this layer to just overcome, You know why you are going to non-Jews, even to non-religious learners. There is a major appeal of the Tanya. The appeal is how to now— they don't want to be connected to the Creator, they don't care about the Creator, they do not believe in the Creator sometimes. And I have people that are learning, they're just learning Tanya, and they just want another tool to what? To understand themselves better. If you have here, you said you have something of anatomy of the, of the soul, and it's very profound one, and it's very important let me, let me taste it. And they see it works and change people's life and they want to use it, but they don't want no commandments, no creator, and no not being attached to something that is higher than you. And they can use part of the tools in the Tanya. There are all kinds of tools, all kinds of messages, all kinds of layers, as we said. But of course there are messages that, that everyone can use. And, and you know what I think that we should use I'm sorry, I think we should use to just—

what?

Stand in front. I think we should stand in front of the gate page, of, of the title page, the page that he himself wrote. Maybe I'll share it. I think maybe I'll share it for 1 minute or 2. What do you think?

Yeah, yeah, please do.

Okay, let's see it. We have it over here, title, title page. You can see it. Okay, okay. I think just, just to You know, sometimes you are struggling, and sometimes I can tell you about myself and about, and from hundreds of people that I learned with them, Tanya, from the language of the Alter Rebbe, as he is called, and the language, the way he speaks penetrates into you and helps you overcome sometimes things. But let's see, you know, this is the gate page, the title page that he himself world. And it starts like, I'm just— it's that the compilation of teachings, it's something I took from that, from here, from there, from all kinds of sages in Judaism. It's not me, but it's not really the same. When you learn, then you see the new point of view, the new perspective that is offering you. Uh, part 1 entitled— and this what I wanted to, to, to learn with you a little bit— In English, it's The Book of Intermediates. What is The Book of Intermediates? It's like, it's starting with, it's starting with the, um, the answer, the way you should struggle, the way you should look like intermediate. Intermediate is, you know, the, in Hebrew, the meaning is you are not so good, you're not so bad, you're in the middle. That's it. You're in the middle. You're not so good. It's something average. Average. To be an average person is the worst that you can be, right? To be an average person. I want to be the best. Oh, I'm— you know, we have this tendency either to say I'm worse, I'm bad, to, you know, to devalue ourselves. I hope I didn't invent the word devalue it. I ought to do. And all to think of ourselves that we are the best, everything is good, and we're doing everything good. And he's saying, no, our purpose is to be intermediate. What does it mean? It means to be intermediate. You know, in, in our sages' terminology, there is past, future, and present. The name of the present is benoni, intermediate, because it's in the middle, because you're living right now. And it's the most— the odd thing in life is to live in the moment. He spoke about fear. Fear is that I'm afraid there is an economical storm that is waiting to, to, to, to around the corner. And I'm afraid what will happen, what would happen with all of my debts and whatever happened. And I'm alone. And, you know, we spoke last time when people get divorced, they feel of anxiety. The anxiety is over the corner because you don't have nothing to lean on. And, and living in the present, it's the only way that you can overcome anxiety, fears, but any other undesirable emotions. Why? Because when you are in the me, in the, in the moment, ego try to take you to the past or to the future. Why? Because how I was, I acted good enough, I was good, I weren't good enough, what I thought, what they think about myself, what they think about me, etc., etc. Oh, how I will be, I will I won't succeed, what will happen? Those are the main two categories that, that kills us, that does not let us believe in ourselves. The only way to overcome difficulties in life, emotional difficulty, and, and to, and to create mental strength is what? Is to live in the moment. So that's what, that, that's the answer to all the questions that you are asking yourself. That's the name of the book that I chose. A book of living in the moment, a book of intermediates. That's the book. That's the book. And if you know the secret after how to do that, now you will be able to live a life of overcoming your struggles, overcoming negativity. This is the secret. And it's very hard to do that, but, but what he's trying to say in the next sentence, if I may. I'll just bring it back in the— oh, it's not, it's not the right one. Uh, sorry, uh, this one, close it. Oh, here it is. What he's trying to do in the next sentence is saying, what I want to do is to explain to you, to explain to you and compile from sacred books and from teachers of heavenly saintliness We won't get into everything here, but what I'm trying to say, that it is very near to you. For this thing is very near, is bringing from, from, uh, from the fifth book of, uh, in the Torah. It's very near to you, in your mouth, in your heart, and you may do that. That means, yes, you can, you can live in the moment, you can change when you change your thoughts, your deeds, and, and the way you speak. You can do it. It's not about changing yourself. I remind you, the main question is, can I change myself? How can I believe in myself? You cannot change yourself. You cannot change yourself. You can change yourself only in one place. You cannot be another Uzi Moses PhD PhD PhD. Ask couples that are living together for 20 years. They cannot change themselves really. But what you can do, you can change the way you think. You can change the way you speak. You can change the way you do things. When you change that, it's like the— we'll speak about it— the garments of the soul, the external, um, ways that I can manifest myself. When you can do that, only then you can live in the moment. What does it mean? If you can control your thoughts and, you know, navigate them in the sense that I won't think about the future, I'll think only about what what I'm saying right now. I'm here in the moment. When I can do that, I can overcome negativity, I can overcome undesirable emotions, and only then I can interact with the Divine. And it could happen. Why? Because we'll get into it. The most important idea that the Tanya is leaning on, the premise of the Tanya, is that the Divine is creating the world every moment again and again. He's working very hard every moment, you know, that this moment will be created. And it's very hard because you have to bring effort to the table. And when you create your moment, that means you are living in the moment. You become a partner. He is your God, is your partner to the creation of the meaning of this moment. Now, now you, now you have the real life because real life, it's not about new Tesla going aboard. Enjoying life, enjoying life is to discover the right, the, the right emotions. And the right emotions are those that are not control you, but you navigate and control them. And this is the, you know, the title page that he wants to tell you, okay, come with me and we'll succeed to do that. We will succeed to be intermediate, living in the moment, existentialist, in winning our, our inner fights.

That's amazing. That's really, really pretty cool. I mean, obviously, the idea that the battle between good and evil is happening in the moment. And this is where we should put our focus. Because obviously, the past is past, is not going to help us dwelling in it. Future We need to create it. It's still not even in existence. So really, really, really, we have to focus on the, on the moment. And I'll tell you, like, from, from, from personal experience, you know, for example, after Passover, I had an amazing holiday. Really, it was unbelievable, uplifting, you know, being with friends, dining, going through all those amazing, amazing period. It's just like, it feels like windows in time, and it's a very spiritual, elevated time. And right afterwards, it felt like a freefall to me.

Freefall.

It felt like a freefall, like, but, you know, you feel like you are just like literally just fell off the plane, no parachute. And you are like back into the world, back into life, back into reality, so to say.

It's very natural.

Right, it's very natural. And you feel a little down, and you feel a little down. And you know, this is where really everything comes into, you know, application. Like, everything you learn, all your theories, this is when you really need to apply money time.

Now we have to really win.

Now you have to really fight and win. And, and honestly, I, I, it didn't happen to me purposefully, but I, I didn't feel good. I had some back pain. I felt like I'm like kicking the bucket for a few days after. I was like, I, I, maybe a vacation from the vacation. But, um, but again, just, just that, that idea that there is a force out there that it's pulling us down, you know, especially after we're experiencing such an elevated experience, you know, such a spiritual, elevated experience. Now it's over. Now it's a new day, and that force is working extra hours to pull us down, to keep us depressed, to keep us not doing, not moving, and not accomplishing what we need to accomplish. And this is where we really need to pay attention and give it a real serious fight.

I just want to add that, you know, you're speaking about the difference, the fall down between the holiday and after it. It could happen 5 times a day, 5 times a day. I can wake up and think that I have everything and I'm blessed and everything goes on my side, then I succeeding. And then 5 minutes later I got 2 emails, something doesn't work. I got a ticket, something doesn't go work as I wanted, and now everything is, is bad. I'm, I'm, I'm a failure, and etc., etc. And the idea of a vacation, the idea of a holiday, it's not to uplift yourself, to elevate yourself to another place. To— no, it's to take this elevation and to penetrate it into everyday life. Everyday life should be— you should— I think that the, the challenge or the test that you are— that you succeed to really, to really implement the ideas of Tanya is that you wake up on Sunday morning, Sunday Sunday morning in Israel. In United States, Sunday morning you're on vacation. Monday morning, let's say you're waking up on Monday morning and you go to— and you know, maybe Sunday evening or, or Saturday evening, that depends where you are. And you wake up and you are full with passion and enthusiastic to, to go to the new, new day, new week. It's not like you are afraid from the world, the opposite. You feed yourself with your mindset is different now. I remember that's what happened to me about 20, 25 years ago. I, I was, um, I finished my PhD and I asked myself, and I worked at the Knesset, at the Israel Parliament, and, and I asked myself, how could it be that the driver comes to take me to the Knesset and I have a lot of employees and I'm doing so many great things and I'm still sad? And then it's not only sad, it's like I didn't go to a therapist, but I think it's a bit of anxiety, a bit of sadness, a bit of stress altogether. I ask myself, how could it be? How could it be? Everything goes well. I have a beautiful wife, beautiful house, everything great. How could it be that I'm suffering? What is going on over here? And then you, you learn that it's not about the external experience that you are facing. It's all about understanding your inner attributes, your inner emotions. And the way you should control them. And when you have— and the whole idea of, uh, of vacation is not that you will need a vacation on the vacation, that you will get out of vacation and you will go to feel— you feel yourself in order that you will go to conquer the world. So if you got back from a vacation and it didn't do that, it's like you need another vacation. That's me. The vacation wasn't good enough because it didn't contemplate it in the way you should live. And that's the whole, the whole idea of the Tanya. That's why I felt in love with the Tanya about less than 20 years ago, 16 years ago. And I said, wow, there is a person, there is a person, sage, a Jewish master, whatever, and that really understands what is going on in me. He wrote it 220 years ago and, and he really understands what is going on in me. Not only understands, he also shows me the way out, the way that I can overcome. And now I really, I really, it's like It's the main tool that I'm using whenever anxiety is waiting behind the corner, whenever something like that. So, and he's saying at the end, if I can conclude, he's saying at the end that to do that, there are two ways. There is the short and long way, and there is the long and short way. Two ways that you can adapt. The short and long way, you want, you want to reach it. It's like, it's like you have diabetes and you say, okay, I don't want to face to put borders, to limit myself. I want to eat everything. So what do you do? You take a pill. Oh, you know, you take a pill and that's it. And now you can continue eating whatever you like. You just, you know, watch it. But the real thing that you need to do in order to, in order to, to not to be controlled by this disease is what? Is to stop eating, to limit yourself. But you are not ready to take the long and short way. The long and short way will really make you healthy. The short and long way won't make you healthy. It's like— it extracted from, from Gemara of Rabbi Yehoshua, one of our sages, that is walking in the street and is facing— is meeting a child and asking me— asking him what is the best way to the, to the city. And he tells him, this is the short and long way, and this is the short— the long and short way. And the short and long way, it takes that because everyone, everyone want the short way. And now he's in front of the city, but there are a of trees and orchards, and you cannot pass away. So we have to get back and to find the real road that will take you in the long way. But it's, it's a long way, it's a good way. So what he's saying to you, there is this short way. The short way is taking the pill. I don't want to work very hard, so I'm taking something. You know, there are those who they want, you know, in their stomach to have it like a very masculine stomach. So, so they're going to someone that will shape And the right way is what to do is to do a workout, to, to go to a gym. But it's hard to go to a gym, you know, you have to go through the long way. But this is the right way. This is the long and short because it's really yours. That's what he is offering. It's not an easy way, but you will understand yourself. It's not like taking a pill, the blue one or the red one, and then your life will change. But the more you learn You cannot, you cannot elevate yourself without learning. The more you learn, the more you'll try to implement it, the more you'll understand yourself, the result will come. And this is the promise that he gives. The result will come. You will change yourself. You will be able to overcome and to learn from the places that you fell down. And that is the main, that is the main purpose of this life. Right. So, so it's like the main purpose of this life when you went out of this of the vacation is not just to succeed, to earn money, is to overcome this depression and this bit of anxiety that you had. This is the purpose of life. When you do that, then the Divine dwells in your life. But then you really live your life. You didn't lost 5 days. And there are those that are losing not 5 days, they are losing weeks because they are struggling and they cannot overcome. So this is, I think, the, the gate to the Tanya, the yes we can.

That's a beautiful introduction. That's a very, very beautiful and powerful introduction. Thank you so much, Dr. Ikhil Ahari. I understand that the time is short. It's Friday in Israel. It's morning. I feel like we have so much more to talk about, and I would love to continue, but, uh, and you have to talk to our listeners.

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Yes. So please, exactly, subscribe and share. This is a totally free, no charge course that will literally can change your life and the life of whoever you share this information with. So we're looking forward to see you at the next video, at the next chapter of the series. Thank you so much, Dr. Khilari, and Shabbat Shalom. We'll see you next time.