Avraham Before and Avraham After | Bas Ayin for Life | Parshas Vayeira

Chebra, I hope you're doing fantastic. I want to share with you an idea from the Heliga Basyan. But before I do, I just want to preface with the following. You know, we have single Partios, Partios that are read as a single unit. For example, Baratius is always read as just Baratius. We don't combine Baratius and Noah. There are other Partios that are often read together, Bayakal Pakudetas, your Mitsura, etc. You know, I was thinking this week's Parsha, Parshis Vayra, is one of the most it's the it's the one of the most double, double-ish single parshas in the world. What is that? What do I mean by that? It's a single parsha. We always read vaiira twice, but there's something so double about it. What do we mean by double? We find lots of doubles. I'll give you an example, right? We find that Avram did Hachnas Archim, and we find that Lot did Hachnas Archim. We find that by the Aqeda where Avram's name is called twice, right? That the Mala said, Avram, Avram, he called twice. We find that Avram looked two times, Vaiar and Vayar. Rashi picks up on this and asks why Singh two times. And you go through the Parsha, and I challenge you to find where you find this duality, these double, the doubleness in the in the parsha. It's just very interesting to see. You have words like Pesach, doorways, and Dallas, doors, multiple like things coming up that seems to be in the realm of double. I challenge you to think about that. But I want to share with you something that the Basayan says. The Basayan brings from the Zoya. The Zoyar tells us like this Avram Kadma Loshlim Basra Oshalim. Avram before and Avram after. There were two Avrams, right? There was Avram before his brismilah and Avram after his brasmilah. Like it says, called to Avram and said, And there's a break, right? We're supposed to break between those two words, Avram, Avram. Why twice? Says the Zire, Yeshav sektam bay navram arishon mesheni, because there's a difference, there's a difference between the first avram and the second avram. The second avram is different than the first Avram. The second Avram was more complete, and the first Avram was incomplete. And the difference was the brasmila. Before the Brasmila, Avram was Avram, and after the Brismila, Avram was Avram. You know, in our language, we often say there's sing and there's sing. You could hear someone, but you could hear someone, right? You could understand, but then there's understanding. We're saying the same exact words, but when you say it a second time, there's a certain level of emphasis, right? There's a certain emphasis, there's a certain focus, there's a certain deliberateness. And there's this idea at play in this week's parsha where it's Avram and Avram. And the Basayan explains, based on the Zaire Hainu, Kaitim Shanimo Loha Yoshalim, before the brismil of Avram, Loha Yoshalim, he was not complete. He wasn't able to nullify himself towards toward to the Ur aims off to Akurish Baruch completely, because there was there's a blockage. That's what the Urlah is. Avr Shahi Baadain Hargosha Saghuf, he still had uh feelings, he still had hargosha sagof, he still had these bodily feelings. Avram Basra, but then there was a later Avram. The Avram post-Brasmilah. I know Akher Shinimo Shaozhaya Bibhina Ashlaimus, then he was in the realm of complete and whole shayyuchali batalba mitziyas Lugami, in which he was able to nullify himself towards the Mitsia S Lukami, towards the Orient Self, to be subsumed within the creator, to make oneself smaller and in the process make yourself bigger. And he was able to be Mekabal O Malhushamayim to receive the the yoke of of living life on this world, being of of channeling Malchus into this world. Al Kala Ivarm throughout all of his limbs, because he was so holy. Now that the now that he had a brasmila, he was so holy and he was so pure. And now he was able to be mevatil himself and to be nichlal, to be included within the self, a peladika thing. In fact, this explains, says the Basa'ian, this explains the beginning of the parsha where it says, M asks, Hashem, and and and he appeared, where's Avram of it? And Hashem appeared La Avram, but doesn't just says Vayira La Hashem. Says the Basa'ian, La Atsmu Kaba Yachl. It was like Hashem was appearing to him his own self. What does that mean? He was appearing to Avram. So why doesn't it say La Avram? Why does it say why does it say Valir Ilav Hashem? La Atzmu, like he's going to he's like he's appearing to himself. What's going on here? And based on what we just explained, based on the Zaire, and the way the Basai is explaining this is that Avram Vinu was Avram. But then he was Avram after his brasmilah, where he was more shaling, where he was able to be Mivatal himself and Niklal and the Ariant Sov, where yes, when Hashem appeared to him, to Avram Avinu, it was like Hashem appearing to him, capital H to Akadish Baruch himself. Avram Vinu, he was Afar of Afar, he made himself so humble, he made himself so pure, so holy. He was at the at the at the age that he got the brasmila to be Mavatil himself and to channel all of that that that all of all of that guf, all of that dozevarim, and channel it to Gadusha, Avram Vinu, made himself like one. He made himself, obviously, he's not Hashem, of course not. We're not saying that. But to make yourself one, to channel that oneness, that one oneness energy. And yes, there's gonna be a time where Shmay Echad. There's going to be a realm of oneness, but people, great people in this world can channel that oneness and they become one with God. Not that they are God, I'm not saying that, right? Nobody's saying that, but that they become one with Hashem, they become partners with him, they become nichlal ba'ar ain's sofbaraku, to be nichl in that eternity. That's unbelievable. Avram did that. Avram, and then there's Avram. My friends, this is a lofty level. But if the Torah is telling that to us,em, Hashem appeared himself through Avram Vinok, then there's a message for us that we have this spiritual DNA in our bones, in our physical bones, in our spiritual makeup, we have this DNA to become people that that can have two names: that can be Ori before and the Ori after. They become Moshi before and Myshi after. You become you're a different person before you do the mitzvah than you were after you did the mitzvah. You're a different person yesterday than you were today. Imagine we had this mindset of Avram Avram. There's Avram Basra, the older one, and then there's a Ba As Avram Kadma, there's a new one. Imagine if every moment of every day we lived like that. There's me before Adavid Shaqris this morning, and then there's me after. There's me before people know that when it comes to coffee, right? There's me before the coffee, and then there's me after the coffee, right? I don't actually know that. I I don't really drink so much coffee, but I that's what I hear people saying. It there's me before, and there's me after. Before I put on film and after. Before I was honest, and after. Before I give the stuck an after. I'm a different person after I do something in my Avoida Sashem. Whether it's davani, whether it's learning, whether it's doing business with honesty, whether it's um having shalom byas, whether it's a conversation with your children, whatever it is that might be. Maybe it's tying your shoelaces and being a Kaim the Ghazala says to put on your right before the left, etc. But when you do that, then there's an avram basr and an avram kanma. There's an old one and a new one. This is the double most single double parsha that exists. There's sing, avram saw, but then he saw. There's sing and then there's sing. There's Ahnus's Archim, and then there's Achnosis Archim. There's a door and then there's a door. There's an Avram and then there's Avram. And that this is an idea perhaps that we could inculcate into our lives. The Basan does point out as well that Avram, Avram is 248 plus 248, which is the same as Malchus, which is 496. And that's the idea to channel the energy. Every day we're all machabal, all machus shamaim, when we say, when we say the Shema. Well, Shema'i sahima kino ashem echar. Ultimately we're trying to say, so it's it's let let it all be one. Let us become one with you. Whatever it is that I'm doing, whether I'm doing something that's bona fide, spiritual, that looks spiritual, that smells spiritual, or whatever, whether I'm doing something that that's seems like the most mundane thing in the world. And I have to go to this nine to five that I'm really struggling at, and that it's I'm uh whatever, whatever it is that that that that I'm doing. I'm having a catch outside with a kid, or I'm a pick-me-up conversation, or or eating pizza. Yes, we can become one through that, through whatever it is we're doing, we can channel this Avram DNA, this Avram energy, and we can become Niklal Ba'ain Solf Barakhu. You know, the Lababachabah has an idea that the Yesh May Ayan, right? She's created well, Yesh May Ayan, but our tafkid, our avida, is to go the other way now, is to take all the yesh, all the physical, all the goof-related things, all the materialism, and channel it back to ayon. Channel it back to to be to be nichlal in the orange self, channel back to be consumed, to be akad, to be, to be one, right? Channel back. I was thinking, you know, maybe maybe it's a drash in the pasa where it says v''adam ayan lavodas adama, right? In the beginning of vibration, there were there was man, there wasn't man to to work the ground. I was thinking maybe based on this. V'adam, the tafgid of the adam is ayon. The tafgid ayon is lavodama. The tafkid of I mean, how do we serve, how do we, are we over shem by by channeling everything in in the adama, but channeling all of earthliness, all of the materialism to the realm of ayan. Ayon, Aleph, yud nun, ayan, ain' sof, that's that word, yesh, to take all the yeshis and turn it back to ayon, to be nichlal in the Ariin Sof, then we take these seemingly small things and we become one, we become partners with our Creator. What an amazing uh opportunity, and what an amazing responsibility that we have. Avram Avinu, it says Avram, Avram, there was Avram before, and there was Avram after. And perhaps this is one idea that we can glean from here to take it into our own lives personally and understand that no matter is everything that I'm doing in life, there is a me before that thing, and there's a me after that thing. That could be for not such good. I could become less than, right? By saying that lush and har by looking where I'm not, maybe I'll take a step back, right? Or we can choose to become more Nisham. We could become, we could choose to become a better person, we can choose to become a greater version of ourselves, and each moment of our lives trying to become a new version, a deeper version, a truer version of who we really are at our core. Wishing you all the best. Have a holy Shabbos and Mirtishem. I look forward to learning with you, Mirthasham, next week. If you haven't checked out my new website, I created a website called Basayan for Life. And we try to have everything Basaian related. Whether you're familiar with the Tadi or not, I uh encourage you to check it out. There's short videos there, there's written Divraitara, there's links to my Sheerum as well as other Sheerm from the from the Basayan, not from the Basayan, but about the Basayan or from the tire from the Basayan. Um you could learn the safer Basayan on the website. There it's hyperlinked, and or it's not really hyperlinked, whatever you call it. It's uh there's a section on the top called Learn the Safer, and you could click on every single Parsha Yumtiv, and you can learn the Parsha or you can learn the Safer right here on the website. Check it out, Basayan for Life. Wishing you all the best.