Why there are Questions with No Answers; Intangibles

[00:00:03] Speaker A: To make it clear. But it's a very hard concept. First we should understand that everything tangible lives non tangible. The same as a human being. The tangible is the body. But the body has no life unless there is life in it. And life is a non tangible. Is it clear? So the value of the human being is not in the tangible, but in the non tangible. Is it clear? Now if you take a piece of paper which is tangible, but that piece of paper atoms keeping together and the atom is relatively non tangible. Still we figure out many things about the atom. I don't think anyone has seen it yet. And what is really that piece of paper are the atoms and they're electrons. They're all intangibles. But still our imagination about them is an imagination of something tangible. We imagine the electrons as a planetary system, is that right? I think that as a planetary system. Now the image of a planetary system is already a tangible. But the constellation of that planetary system in the atom becomes an intangible. And if you take the planets again, the planet is intangible. But what makes the planet big in is an untangible. Is it clear? So this is one thing. Then we understand that there are levels of non tangibles. The deeper and deeper we go, we come to something which is more non tangible than the first level. Is that clear? Now what keeps things be? What makes things to be? Only the wish of the Creator. And that is the most non tangible, the deepest non tangible. Because the wish of the Creator. There is another wish to have an ear of a human being. And another wish that the human being has a nose. So. And as many. As many things as exist, as many things, they are different from each other. They are all expressions of a Vishat Hakodesh Bhara. It's very hard to understand this. It's very hard to imagine. But who Omar Vayehi Hashem says it's there. There is no other force but the wish of the Creator which understands how it is. But this is it. And this is the most. The most non tangible so far. Is it understandable or not what they say? [00:05:31] Speaker B: How do you explain what they say? That the Creator keeps sustains the world every day he creates it anew. Is it the same idea? I don't understand. [00:05:40] Speaker A: He wants it to be. [00:05:47] Speaker B: What's the picture? How do you imagine it? [00:05:50] Speaker A: It's intangible. She can't imagine. But is it clear so far what I said now? A wish could be a wish in one's heart and also an expressed wish in words. The wish in one's heart is further non tangible than the wish expressed. Right? I don't know whether it's true what I am said, but I think that the limit that a human being can reach in the wish of Hakodesh Bohu is to come to the expression, but not to the heart. Let me start it from another angle. Maybe you will understand it better. You know what's philosophy? A definition of philosophy is the area where the questions are clear and the answers are obscure. That's exactly what it is. And if you take any manual of philosophy, you will find that it is the same. The questions are very clear, but the answers could be argued. Now there is a great question. There is a question. We find that the creation is very logical. Not only very logical, very friendly. I once mentioned it. The human body has to be sustained by food, right? So the Creator has prepared food for me. You know, the broche hamoitzilecheminor is the one who produces bread out of the earth. That's a unique bracha. You say voyere plihoitz. The one who created the fruit of the tree. Which means I thank you for it, but means most of it a marvel. The marvel our fruit is being produced out of a tree. And how a tree is being produced out of a fruit. The marvel of creation. The marvel of plants, right? That's the same when creates fruit out of the soil. The marrow of a potato, which is a big matter if somebody starts thinking a potato is not so simple. But hamitzilechem in Oritz is a different brahim. Why do we mention where from it's coming from blanch out of the earth now. And it doesn't say adomo. Adoma is soil and earth is earth. The difference is that if you have an area of minerals, it's earth, but it's not soil. Because soil is only for planting. So we will talk about the fruit which is produced through the soil. I understand, but to orze, I'm not talking about the soil. I'm talking about the globe. What's that? Prochant? I have an illustration. That book, famous illustration. Jackie Levinson. Have you ever heard that name? A couple of weeks ago I was going on a plane to London. A man on the plane was going to London. You have the address of Jackie Levenson? I happen to have the address. I gave it to him. Jackie Levinson is a real estate man. Property, business and hotels. But his private home he is using as a hotel. A free hotel for people who are passing by and they want to stay In London they can go to Jackie Lanson and they go into his house and they stay over there. It's very interesting. And I know somebody in Jerusalem. He wanted to take a vacation for two weeks. He went to Jackalam. He has in the house there is also a Bismillah. If you want to learn, we can go and learn. Jack 11:7 was a personal French of Rav Hannibal Haynevor or the Panama's Ruff's Hahnemborough. Somebody know about the Panama's ROV will understand Jack Levinson. You go into his kitchen, tables full and desserts. Dessert persons. You want a dessert person? You go into the kitchen, you take. You serve yourself. There's a story about a fellow who was sitting over there too long. And he sits in the dining room and he talks to the next man. He says, I feel bad, I have already five weeks here, so don't worry. He says, I've been for years. Happened to be Jackie now. And you go to the fridge there, you serve yourself. You go to the pantry, you serve yourself. That's famous. It's a stampede here in London. Now imagine Jackie Lennison has to go away, but he don't want to close his hotel. So he packs up his freezers, his fridge dish, his pantries. Now he goes away for a few years. You can't repair that much. So I imagine what Jackie Levinson would do. He would call for some inventor and ask him, can you invent for me some wool to act like trees, to produce food. So my guests will come to pick something or pick up a cake from the world. And they'll have. This would be ideal, right? Now, this is exactly what the Creator did for us. This earth is our bedroom, our living room and its walls are producing fruit. Right. Hamoitzi, Lechem, Minoritz. He produces for us food out of the earth which he gave us to live. It's interesting. So the romancentre has provided us with food. Not only with food, he provided us with appetite. It's important a fellow without appetite, let him go see a doctor. You know that it's good. Why do I need to enjoy my food? Even if I wouldn't enjoy my food, I will have to feed myself in order to do this. So this is a special friendliness of the Creator. Besides, he wants me to exist or he wants me to sustain myself. He wants me to enjoy it too. Yes. [00:15:48] Speaker C: How would you explain phenomena such as famine and that where so many people can't. Many people can't eat. They have the appetite that they Can't. [00:16:00] Speaker A: Would you say I have also. No. I have also a story for this. There is that man. His wife does know how to cook, so she feeds him with canned goods. One day, he's already tired of canned goods. So he goes to the market and he buys himself a bag with all the best things. Best lamb chops, steaks. I'd have potatoes. Everything packs supper bag, comes to the kitchen, puts it in the kitchen table, says, my wife, tonight I would like to have a good supper. What do you think, Willie? Why not? So ruin it? That's what happening to our society. We have been given all the ingredients, but we ruin it. And you can go country after country and you can find out. If you try to figure out how the country is being run, you will find out how the country ruins itself. So when you complain. And it says, there's a medalist. This is a song called that Medalist in the press. Chapter seven. He took him around. He showed him around all the plants. And he says, look, my creatures are good and beautiful. You better keep your mind straight not to spoil my creation. We had a bad cook. So the problem is, if the Creator is so friendly to us, and we friendly. Creation is friendly. We mess it up, but it's friendly. How come we are born with such a torture that we can ask questions for which we have no answer yet? It's a question. The answer is that it's not proven that we can't have an answer. It's very interesting. Every person, every intelligence has two limits. One limit where it can solve problems, and the next limit, which is not that high. He cannot solve the problems, but he can grasp the solution if you explain it to him. Is that clear? Take children in elementary school. There is a child in first grade. You will ask him a question he doesn't know to answer. But then you answer. You give him the answer, and he understands it. But the same question, if you'll ask a kid in the fourth grade, he'll give you the answer. Which means that there are two limits. There is one limit, how far we can go to grasp an answer. And another limit, how far we can go to find an answer. Is that clear? Now, one thing is the human mind cannot find an answer to those problems. Because the human mind, for thousands of years, great men, great philosophers, have tried. Nobody came out with a clear answer. They came out with theories, but not with answers. So by experience, we have to conclude that the human mind cannot find an answer to those questions. But it's not proven that the human mind cannot grasp an answer if it's given to him. [00:21:04] Speaker C: Does that mean that there are answers? [00:21:08] Speaker A: But that answer has to come from without. [00:21:14] Speaker D: From what? [00:21:15] Speaker A: From without. [00:21:18] Speaker E: From a higher source. [00:21:19] Speaker A: From a higher source. Is it clear? One thing what I can prove is that we cannot find an answer. But I assume logically that an answer can be given to it and I can grasp it. Because if I could not grasp, would be a terrible illogical arrangement that I can be tortured with questions for which I cannot give an answer. Is that right? It's not fair to me that I'm giving answers. I can get answers. Now we say those answers were given together with the revelation of Torah, they are giving those answers to. Is it clear? But then there is another. We have to conclude that not everyone is ready given to grasp the answer when it is given to him. Because now again, let's go to the kids in kindergarten. Now, if there is a question which the entire school cannot find dimension, Only the kids in 12th grade, they could find an answer. No, they can't find an answer. But I am told that the answer could be given and somebody can understood. Who is that somebody? Only 12 grand. No, it's not clear what they say. [00:23:22] Speaker E: I'm saying not necessarily just the 12 graders. [00:23:25] Speaker A: Yes, I'll tell you why. Because you take the first grade. So the first grade there is a certain level where he even can answer, but there is a certain level that he cannot answer. But if you tell him he understands right? Now you come to second guide what is say. So you have a level A and a level B. The level A is when you can answer, but you can't answer. The level B is you can't answer, but you can understand what's given to you. Now, what is level B for the first grader may become a level A for the second grader, right? But what is level B for the second grader? It's zero for the first grader. Do you see this or not? The first grader his intelligence. And let's say he's lower than the second graders. So but the second grader cannot find himself and he needs somebody to explain it to him. A good chance that even if you explain it to the first grader, he wouldn't know what you're talking to him. So therefore the B of the second grader is 0 to the first grader, right? Now go further. Now you are in third grade. Now what's the B for the third grader is 0 to second grade and 0 to first grade. Now if you say that only the third grader can understand it's B only the twelfth grader. Then it becomes 0 to all grades below the top. [00:25:40] Speaker C: At every stage, somebody has to have been told. Whatever level you are, you've always had to have been told in the first place, right? [00:25:48] Speaker A: Right. But I say, even if you are told, you know what you're talking about, you know what you're listening. That's what I'm saying, huh? And let me tell you something. Is that clear? [00:26:02] Speaker E: You're talking in general, right? Because you could have somebody in the third grade who might understand what somebody in the 12th grade doesn't understand. [00:26:09] Speaker A: So he belongs in the 12th grade. Why did you put in the third grade? It's not fair. Just like chronological age, you know, the. [00:26:18] Speaker E: Head of the sanhedrin could be 18 years old. [00:26:23] Speaker A: Great, you're right. Now we are talking on levels of intelligence. We are not talking about. [00:26:29] Speaker E: We're not talking grade 1, 2, 3, 4, 5. [00:26:37] Speaker A: It's clear not only it's zero, it's worse than zero to the person who is not prepared to handle, turns out to be masters. Let me explain. It says an amun like this. The animal makes a statement. If you have a student who is not ripe to understand you, it says what you teach him is nonsense. He says, why? Because what you say makes sense, but what he hear is nonsense. What he hears is nonsense. The Ramam says, therefore, if we are coming to things that we say, that answers to those questions were given to Moishe rabbeinu only for 12 credits, not for us. And this is whatever they say we call the hidden paths of devotion. It's nothing hidden. But you don't take a kindergarten kid and you teach them higher mathematics. It doesn't go. You understand? Yes, but those answers are under yes. [00:28:38] Speaker B: What you said before, though, about having a. I wish that we think in an inner. You think still that one can never know their innermost heart, Their innermost this. [00:28:52] Speaker A: I. It's not my level to understand things like this, but I take it from an expression in Rambha that this is what no human, even myself, anyone, he. [00:29:10] Speaker B: Didn'T know himself totally, even Mishrabi. [00:29:13] Speaker A: But on the other hand, the level of the wish of the Creator as expressed whatever expression it is, this was given to Mushabi. Now what is it? [00:29:36] Speaker F: What's trying to Gemara when Moshe Rabbeinu calls him hears a Shia from Rabbi Kiva. And Moshe Rabbein doesn't understand Rabba is saying until he says Allah Moshe Mashima. [00:29:47] Speaker A: This is. This really is a different area entirely, huh? No, it's a different area. It's talking about Halohe and finding the Alokha in Zipatia. Finding alokhas and the clal is like this. Only Yitzchok Middlesh, you can pass an Alokha with Yitzchok, it's another can pass an Alokha you give away. But Ramosim, if you know the Halokha, you can locate it. If you don't own the Aloha, the Ramos is not. Is not qualified to tell you Halach. Now, Reb Akiva is finding Halochas in the Tagib. So then the Talmud says, how do you know the Halocha said the Halakha. The Halocha we know that's only the location. Is it clear? Huh? Without any marauma. Zander. All right, let's go back to what I said. Now, as many variations of. Let's say the variations of the expressions of the human face has many variations. You know that as a matter of photographer knows that he can pick up several variations of the same face. An artist knows it too. So we say, if there would not be a wish of the Creator, there should be such an expression. It wouldn't exist. So therefore, even for one human face, there are many wishes of a goddess Bokho that it should be. If not, it wouldn't be so. Therefore, there is no end. Especially in our minds, there is no end to all the expressions of precious, hapaculous Bohr. Is that clear? Now, the expression, it says that the world was created by Loshe, like so. The expression, if you would trace electricity to its source, you will find to the human attainable source. You will find a combination of lattice which is expressing this kind of energy. Is it clear? And since there are so many variations, there are so many combinations of likeness. And the total of all those combinations are in the letters of the sepal theory. That's what Ramban tells us. But the same thing with the letters of Sefer, the same thing as Hablon with a human being. You peel off the body and there is an intangible life in it. But the body also makes sense. So to us, the letters make sense to us. But for somebody who is in 12th grade, he finds the letters more. I think it's a little more clear than I said it last time, but it's still hard to understand. Different, huh? [00:34:30] Speaker E: You sing it differently. [00:34:32] Speaker A: It's different, sort of. [00:34:35] Speaker E: You were talking about the letters, how they were. [00:34:40] Speaker A: Fine, yeah, I understand. This is. [00:34:44] Speaker E: They both. I mean, both make different stories of. [00:34:47] Speaker A: The same thing I said last time. Too. I said last time, take a look. How many combinations can we create out of 22 letters? The entire Alphabet is 22 letters for an entire language. So mathematically out of 22 the combinations are almost non limited. Right now the seifer theory has 304,800 letters. How many combinations can you have? That's why melting that. Oh, I tried. Peter. Nancy, I made Max. [00:35:44] Speaker D: Give us questions with no answers. [00:35:46] Speaker A: Right. [00:35:46] Speaker E: The answers are unattainable. So once again. [00:35:51] Speaker A: Who told you to remain in kindergarten all your life? I think that's the answer. We have to progress. That's why the trauma terra in Lashio. The obligation of studying Thera has no limits. Which is really. If we understand Radha wants us the image that the source, the soul, then the son of the human being should be like a mirror in which the entire creation is reflected. That's why you should learn. And how we don't know, but it gets in. Yeah. [00:37:00] Speaker E: You'Re talking about tangible and intangible. And last time you were talking about a heart of stone and a heart of flesh. So does that mean when we have a heart of flesh then it becomes tangible? It's still not tangible. [00:37:16] Speaker A: That's sensitive thing. [00:37:19] Speaker E: That's more like the feeling as opposed to the intellect. [00:37:23] Speaker A: That's sensitivity. That's not. [00:37:25] Speaker E: That's not it. That's not being a vessel. Open vessel. [00:37:29] Speaker A: I'll tell you. Everything is in the imagination. But there are two kinds. There's imagination of facts and imagination of the causes and the reasons behind the facts. In learning, we are never interested with the fact. We are interested in investigating the fact, in understanding it. In compassion, in being sensitive to somebody else's sufferings. For example. Then is the imagination of the fact not the imagination of the. That's a different. That's a different field entirely. [00:38:19] Speaker E: So in the Lamada, that means without telling. [00:38:23] Speaker A: But I'll tell you the trouble with that stony hat. You know what the trouble is? Somebody makes an appeal and the people have a stony hat. They don't respond. [00:38:39] Speaker F: Yes, sir, I know I've asked this question before. Maybe some light on it. Why did God create a film physical world? And why are us or me. [00:38:54] Speaker A: Here? [00:38:55] Speaker F: For what reason? [00:39:00] Speaker A: I don't think this is for us. I don't think that's the creator's reasons. We don't know. We don't question. Yeah, I'll tell you if I am. I'm starting to just in thinking for myself. Nothing makes sense unless there is a creator wants you to be. Nothing makes sense. Then the question is why did he invent such a toy for himself? Mind my business. [00:39:53] Speaker F: Along those lines, you said that there are a lot of. There are questions like that that no one in humankind has ever answered. So it seems that we won't know while we're here anyway. But do you think such questions will be answered in Garmin now there are. [00:40:11] Speaker A: Two different fields again. The field of understanding the creation and then understanding things which to our understanding, we don't know whether it's just or unjust, that's a different thing. And this I mentioned that it said that Moshe Rabbeinu asked that question and he was answered, as long a human being is alive, he wouldn't have the answers. [00:40:45] Speaker F: But I mean, afterwards, I mean, Olam Hava. [00:40:49] Speaker A: It says that as long as he's alive, most probably over there he will have this example. [00:40:59] Speaker D: Then really doesn't answer the question. Question of how God can create us with the ability to ask the questions. But he still doesn't give us the ability to grasp the solution. Moshe Beno asks, and also Rambam asks, how can the righteous not suffer and. [00:41:17] Speaker F: Do well in this world? [00:41:19] Speaker D: And Job asks, why am you letting me suffer? And apparently God just doesn't give the answer. [00:41:28] Speaker A: But yet, no, that's. It says that there is no answer as long as you're alive. And I'll tell you, it says, Koheles says, what benefit comes out to the man of all of his toil that he throws under the sun? Sadi Gemala said he said something true because he says, only under the sun you don't find the benefit. I brought the sun, you will find the benefit. What amazing. I'll tell you. Imagine an aviator's clock today, I don't think we need it anymore, but say 40, 50 years ago, maybe 60, 70 years ago, they still needed it. So they had on top of towers, on top of cathedrals, they had a big clock and the hands were horizontal on top, under roof. So when the aviator, when he's flying, he can see the time. Is it clear? You can't imagine a clock which is like this. And the hands are here on top, and somebody is flying over. He can't read the time now, but this aviator's clock has to be huge. So it's a big room and it has a mechanism inside, also a machinery, a huge machinery. Now I'm then inside of that room and he looks at the machinery and here is a huge spring, says, why do you need that spring? That spring is moving a chain wheel. So I know already why I Need the spring. Why do I need a chain wheel? Chamber is moving another one. Why need this one? And you go. As long as you are in the chamber of the machinery, one thing leads to another. But when you come to the order doesn't make sense either. It leads to a third one and the third one doesn't make sense. You follow what they say. The only one to whom the whole machinery makes sense is the pilot. When he sees the hands, then the whole machinery makes sense. As long as you are inside, you don't see the hands. That's what the kimora understands. Under the sun said. As long as you're in the chambers, you get that the same thing is me. [00:44:52] Speaker F: Should this world be sort of seen as like a school? By way to one's soul learns something that it needs in order to. [00:45:05] Speaker A: My. [00:45:05] Speaker F: Physicalness to ascend to higher levels or something. [00:45:10] Speaker A: Let's understand again. I want to understand what you said. I didn't know that. Please repeat it. I didn't know that. [00:45:21] Speaker F: In other words, I understand the world is in levels and this is the lowest of worlds. Is this lowness of physicalness sort of like a school by which a soul gains something? [00:45:37] Speaker A: That is maybe what's wrong with me. I have plenty of trouble understanding what's around me. I don't think there's trouble. Yes. [00:45:52] Speaker G: Why is it necessary that things make sense? We can see they work. They appear to work pretty well. [00:45:57] Speaker A: What in the world? [00:45:58] Speaker G: Why does it have to make sense? Why is everyone running around trying to find out how it works and why it works? And what are we doing here? [00:46:03] Speaker A: We're here. [00:46:04] Speaker G: So live your life. Differences make why and how it works. We drive ourselves crazy trying to find out answers to questions we're never going to find out. [00:46:15] Speaker A: Why bother? Yeah, I'll tell you. I'll tell you first. First, here's a pencil. What's that pencil for? [00:46:34] Speaker G: Whatever you want it for. You could use it for writing. You could use it to stick someone's eye out. [00:46:45] Speaker A: You are right. That's exactly what the theoret tells us. Whatever is given, use it for good purposes, but not for destructive purposes. I understand, but I think that that pencil was made for writing. And if you would not make for writing, then it would make no sense. So it means that it has a function. And what gives it value is the function. Right? Now if I have no function, I am not what is a pencil. So I have to find out what's my function. It matters. I make no sense. A pin. A pin has a function. If it has no Function. It's worthless. I don't want to be worthless. [00:47:52] Speaker G: The pencil on its own is worthless. The pencil on its own is worthless. It only becomes worth something when someone else picks it up and uses it. [00:48:01] Speaker A: No, but somebody made it. No, it was made for. If not, the man was just wasting his time making this. He made it for a function. [00:48:17] Speaker G: No, that's why I assume that I'm here for some reason. Someone didn't go to all this trouble just for a. [00:48:23] Speaker A: For a gig. I'll tell you. I'll tell you that. Then there is something, a practical reason to all this. We have seen people messing up their own lives, which we don't want to get into that trap. It's very easy. I'll tell you. The Ramban says it on the man Switzer, Obe, Satzmeyer. The Ramban says a person which is after self satisfaction will constantly. He will get bored with his satisfactions. He'll have constant to his want more and more ways until he'll destroy himself fully. So most probably that there must be some other aims than self satisfaction in my life, because this is. It's a straight way to win. On the other hand, I find people who have a very happy life and a meaningful life, they don't have a vacuum. I am trying to find out what is their secret. And the more and more I find out that whether they know it or not, if they are led by thorough life, it works out. Now total life wants also to understand and to observe and to understand things. And we have a brain. And if we don't use the brain, it's a waste. So the brain was given most probably that we can take a look how the brain could be developed. Now it so happens that that's why we make up every day for being given the therapeutics. There is nothing that develops the brain as much as learning theorem. [00:50:58] Speaker G: In other words, finding the answer isn't so important, but looking for the answers. Finding the answer isn't as important as actually looking for the answer, Right? [00:51:10] Speaker A: But on the other hand, I'll tell you what happens to me. I go to a doctor and doctor gives me a prescription. I don't understand what it is, but as long as I trust him, I take it. Well, I take it. If I'm curious, I take a course in medicine and I find out what it did. Tell me. [00:51:33] Speaker F: Are you saying, in other. [00:51:34] Speaker B: Words, that we can. We can learn tutorial, we can learn the function, we can learn the function of what each thing is? Yeah, but we may not necessarily know. [00:51:44] Speaker A: The reason behind it and then maybe it depends Function. Function is also reason to certain. [00:51:56] Speaker B: What is the meaning of. I think a medrash I was reading somewhere where there was a long discussion, went over a long period of time. And they came in Sanhedrin, I think, where they decided that it's better that man shouldn't have been born, but seeing that he's born, it's better he should learn, live by the Torah. What is the meaning of it? [00:52:16] Speaker A: I don't know. [00:52:20] Speaker B: You know what I mean? [00:52:25] Speaker A: Now I'll tell you. Here is an army goes to battle, it's better for the individual to sit home, but better for the country that the army goes to battle. [00:52:46] Speaker D: When I look at the reason why we seem to have the ability to ask questions, but somehow we don't have the answers on certain things. I thought of something like I see a bird and a bird has wings. It was created with wings on a purpose. And that purpose is to fly. So we're created, we have the ability to ask these questions. So it must have something directly to. [00:53:11] Speaker A: Do with that purpose. [00:53:12] Speaker D: And we can ask questions. We can improve our world around us by studying mankind, studying the stars. We have a better sense. We can create cures and we can make our lives better if we use that understanding correctly. But I mean the fact that a bird has wings. [00:53:31] Speaker A: I think I heard some contradiction. What you said. You say if we'll study, we'll find ways to make our life more convenient. Didn't you say. No, didn't say it. [00:53:52] Speaker D: I don't know if convenient is the word. I implied that maybe, but what I meant to say was that God gave us a mind to think and we can use that mind to create a better atmosphere. In other words, Torah can even a better Torah atmosphere. In other words, God wouldn't want his creatures to suffer unnecessarily. So if we use our mind correctly, of course we have to suffer to grow. But I think the cures of mankind, I don't think it would be a contradiction as saying that would be something that God wouldn't want us to discover. [00:54:35] Speaker A: I'll tell you where. I want you to clarify why I said there was a contradiction. We have been talking here about research, investigation as a value, not as something leading up to practical. [00:54:56] Speaker F: Yes. [00:55:01] Speaker A: It is true. Now I'll tell you right? Things happen to have wonderful side effects. So while I am using my brain just to know, just to have a picture in my mind of the Creation, so that the creation lives also in me, at the same time I am finding out many Information which I can put to use. And some of them which I am not supposed to put to use. It's not so certain that everything that you know is to be put to use. As a matter of fact, many troubles of our society there are certain questions which I don't think any human being can answer. I'll tell you. Imagine an elderly person, he walks slowly, he can travel past and suddenly somebody is behind him. Once his tabbing and the man starts running and he runs, he runs like a young fellow. As long as he feels there's somebody behind him, the danger is over. He is exhausted. Now I would like to know where they get the energy to run. He said old man, he can't run. Where did he get his energy? So people say branolin, right? You want to understand runaway. A person, let's say, has possessions, has money. A sensible person doesn't eat his money. A sensible person invests his money and then he eats from the income, right? If there is no emergency. But if somebody is sick at home and they have to pay for a surgery, you dig into the capital. Exactly the same is with the energy that we have. The energy which the human being uses is a product of a stored energy. And that stored energy keeps on producing a secondary energy. That's the one we use. It's like the same as the earnings of our investment. And we can't get over there. Fluctuate under pressure of a danger, the valve opens and it can get, and it can get energy from its storage. You understand? That's exactly, this is exactly how it works. [00:58:14] Speaker B: Did you say that's a question we couldn't answer? [00:58:16] Speaker A: Yeah, one minute, one minute, is that clear? Now who tells me that the universe doesn't have energies? Let me tell you one thing now if a fellow would be able to break into that storage, he'll be a superman, but he'll burn himself very fast. That's exactly what being done with rocks. That's what rocks are doing. They are breaking into the stored energy and they exhaust you. Now who tells me that the same system is not in the entire universe? And who tells me that energies which we have discouraged do not belong to the stored energy of the universe? And by just making use of them, maybe we ruin the universe. I don't think there's anyone who can answer that question. [00:59:22] Speaker G: Because just as we ruin, as soon as we use our first energies using drugs, we could do the same using other mind expanding exercises like davening for example. [00:59:36] Speaker A: No, that's something else. That's something else. Doubling it is an example. No, no, no, that's not breaking in. That's developing what we have. Are you saying things like it's different, it's different. [00:59:56] Speaker B: Are you saying in a sense physical things like the atomic bomb is like breaking into things that we shouldn't be. [01:00:02] Speaker A: Tampering with, which is something could be Veda. Yeah, I know and I don't know what's the limit? [01:00:11] Speaker B: This is the adrenaline. [01:00:12] Speaker A: Maybe that's light which I am using. Maybe it's almost. Yeah, I don't know. [01:00:17] Speaker C: That has a function that we can study by the light. There's something wrong. [01:00:23] Speaker B: How do we know then to use fire? [01:00:25] Speaker A: Yeah, I think so. As a matter of fact, I find that the primitive societies were happier than our societies. [01:00:42] Speaker G: Not necessarily. [01:00:44] Speaker A: Not necessarily. There is that that story in Yerushalmi about Alexander the Great. Famous story. Samuel the Great in his travels, he traveled around the world. He comes to Africa. He comes to a primitive country over there. And he sits, he's the king's guest. And he is present at a trial which belonged to the king. Well, at that time the kings were also the judges. Now what was the story? A person sold a house. The buyer goes into the house, finds a pleasure, an honest man, the treasure of Nath. So he wants to return to the cellar. The seller says, I showed you the house. Whatever in the house is yours, you take it. Now they are fighting. It's almost as somebody said, must fight the treasure with a mother in law. So they are, they are coming to the king. They are coming to the king. And they hear the trial and the king doesn't know what to do. So finally it finds out they have marriageable cinder. So the king becomes a matchmaker, matches them up at the cedar and tells them the treasure will go to the children. So Alexander says this thing like this would say, you're not interested in treasure. The government is always interested, can take it. So the king says to him, you're coming from a far away land. That says, I would like to know, do you have the sun shining in your land? He says, yes. Is the rain going down? Says yes. He says, do you have cattle in your land? He says, yes. So it makes sense. The humans don't deserve it. It's for the cattle. It says that the sun is shining and the rain is coming down. Now that figure is charming. But this is also giving us another picture. It gives the picture the primitive country and the civil. In the primitive country there could be a tribe like this, there could be people like this civilized country also something. [01:03:50] Speaker B: So what does that tell us about primitive societies, then? [01:03:52] Speaker A: About what? [01:03:53] Speaker B: About primitive societies. [01:03:54] Speaker E: Are they better then? [01:03:56] Speaker A: So it's very possible that we are happier, but it's very possible, yeah. I'll tell you something, Samira Bihalki. Know what this is? Samir Bukhalka means that a person doesn't have less than he needs a happy person. You can. How do you achieve not having less than you need, either needing less or having more. But the trouble is, when you have more, you need even more. So the only way to do it is to need less. And we find it. We find it. This morning somebody's talking to me about American society and our society here. It seems that in our circles here we need less and we are happier. Somebody told me that you have to and to have a session at 12 o'. Clock. They didn't tell me when it ends. 1:15. Fine. [01:05:31] Speaker E: Three minutes. [01:05:32] Speaker A: Fine. We have three minutes. So. All right. Give me one minute. All right. Could you say the fact that the. [01:05:43] Speaker G: Torah has a finite number of letters? [01:05:47] Speaker A: Has a finite number of letters. Of letters? Yes. [01:05:54] Speaker G: From that you can see that Hashem. [01:05:56] Speaker A: Is not revealed everything? I think so. I think you are right. But I can't answer you because that's much too far. For me or for you? I don't know. But what you say makes a lot of sense.