Maamar Lo Tiye Mishakela, 1952 #1- History of Maamar, questions & approach- RC Dalfin

So good day. We're learning today's two. We're learning a new mimer. The Reb said in 1952 on Par's which was and just briefly a little background to understand the mimemer when it was said in a sense why it was said these years 1951 52 53 the way I see these years they were the the founding years and developing years of the Reb's rebahood if you if you could call that here's a young person who as we learned in basilani 1951 mimemer it was placed on him he says there this wasn't my will this is not our will but this is the situation which is by the way a great lesson just in itself you know Isra is now telling me about his you know issues um on the flight he doesn't have the safer it's been placed on you it's that's the way it The still wants wanting you to go through that experience for whatever reason. The Reb says the same thing. In other words, me becoming the becoming I'm not interested in this. I just want to learn to do and help people and serve Hashem in my own private way. What do I need this responsibility? But obviously this has been happened. Okay. So here he is. There's still olderim. There's there's there's the new budding uh young young bakarim students. It's America's posth holocaust. It's post the founding of the state of Israel. And um you know it's it's it's a very trying time. A very trying time yet a very exhilarating opportunistic time. And these mymorram that the Reb said I would say these first three years um which I've gone through many of them and in fact I wrote a book called demystifying the mimemer taking uh a user friendly approach to the myorum not a verbatim approach I found that there's there's many uh elemental points for for life and for life as aid and for life as a as so regardless is if you're a not a you'reab makes no difference there there's shittas here that he puts in that are very very important particularly if one is a kabader there's a lot here you could take from so with that in mind in 1952 on this shabas at 12:35 or so in the afternoon the rebba surprises everyone and he comes in from his from his study if you've been to 770 you know what the Reb's study is he comes in through the back door to the up the base medish that's kind of adjacent to his office upstairs. In other words, he didn't go the normal way. When when the Reb would come out to Mina, he would leave his office and walk straight across the corridor to the to the room to the opening to the base med to the shul. He didn't do that this time. He went into the corridor. He went this way and then he went around from the back which was the place where he would sit at. Why he did it that way, I don't know. No one knows. But that's what he did anyway. And everyone see everyone how many people were there? 50 people. It's hard to imagine. There were very few people there. But whoever was there saw that he's interested in saying something. So they right away, you know, um came together and he started to say a 55 minute mimer. This is the mimer was parishim. This it's now 74 years or so from that time. It's become a classic in in in the world of kabad. This mimemer when I was a yeshiva student a bach my mashia en encouraged Samarus town New Jersey and yeshiva to learn it. I subsequently memorized it and reviewed it many times in public in different uh situ situations. And the nuda of the mimemer, the essence of this mimer is the concept of avoda service. What does it mean to be anem? And that being an hashem is completely not thinking about what's best for you, but rather what's best for Hashem. And this although one could say well what's the look in any mus safer any safer that's you know basic 101 m andus but the here makes it so personal because if you if you will if you will think and realize as we learn the mimer that he's kind of talking about himself that's what made this to us very special is that this isn't just a mimer that he's talking to others. If you understand what I just said before the background where he's coming from that he wasn't interested in being aid just leave me alone and bug off and yet that's what happened. So he continues to in a sense bemoan the fact that this is placed on us this responsibility this and so what do we do about it so it's coming you know we say the pinar from out of distress I call you in a way it's minamear means I'm not interested in this leave me alone this is a bother you know like miname I made specifically from this distress and this diff and this you know uncomfortable place that I'm not interested in being from there we call upon Hashem and we have the ultimate best for for Hashem that's where it's coming from this mimer so this so this no longer becomes velvimemer of a reb that said like the rashab or the marash without the rebbber said a mimer of Of course, it's very personal. The Reb is speaking about himself. So that's why in Kabad the teachers, the Mashiam, they encouraged us to learn and to memorize and to live with this mimer because we too in our own lives. We're not rebas, but we too, we have situations where we're not interested in that situation. Just right. Okay. But yet you're put into a situation. How do you do? How do you deal with it? In other words, do you have the right perspective? This mimemer will teach us what the right perspective is. AND THEN GUESS WHAT? We have to work. Like I told YOU TO BROTHER, MY brother will teach you already how to work, how to be mishoubad, right? that that story that I shared with you that famous to saying of the Reb's brother to the two gari in 1950 in Tel Aviv you know where people are you know showing off their art today it's a midraov and that sh over there the Reb's brother made that comment and and comment and this mimemer um emulates that concept and it actually gives direction. So let's begin now. So that's the background of the mber. It says in the Hashem says there will not be a woman who loses her young child that she's pregnant and you know loses it or there won't be a woman who's barren in your land. Next part of the Pik says as I hashem will fulfill the number of your days. So we have two things in the Pasha right a woman won't lose her child to pregnant her baby. Number two she won't be barren and then it jumps to another concept. I will fulfill your days. Seemingly these two parts of the pik like the like we like like rashi says hari what is the relevance between schmita and mount and hari what's the relevance between a woman not not you know not losing her childhood being barren and I will fulfill your days it's it you know it's two separate ideas obviously it's not and that's what the mime is also going to explain let's continue this. It's a continuation of what's said earlier in the in the quote. You shall serve God your God. And when you do that, God will bless your bread and your water. And God says, I myself, I will remove illness from amongst you. So then the the verse in the continues by saying, not only will you have a blessing in your bread and your water, and I'll remove illness, but guess what? A woman won't lose her baby and a woman won't be barren. Many rewards for five rewards. Bread, water, um removing of illness, not losing a baby and not being barren. all coming because of if you will serve these are all the positive results. Okay, I said five but the Reb summarizes them into three. The verse here promises three things regarding three things. one children you won't lose your children or you won't be barren you'll live you live you live a fine life in other words you won't be illm says I'll take away the illness that means you'll have way which you have life good and number three you'll have sustenance because he says I'll bless your water your bread and your water which is part which is food and and bread which symbolic of okay the says it's not only you'll have a little bread you'll have a little water you'll have look at the lion look at the the words you'll have you'll have m a lot a lot a lot so it's a tremendous braha Okay. And the nebus explains how we see this in the verse. I said it earlier. These two things I bless your bread and your water refers to sustenance. who blessed. Not only will you have the amount of of uh bread that you need is more. Those of us that remember listening or listen now to Fabangans, the Reb used always a a term which means it's Aramaic for an abundance of sustenance in the word. Why? So he makes the same point here. I'm going to be pointing out to you through the mimer things that the Reb spent 42 years explaining you see you see in these early myim and that's why they're the fundamental myim of the because this he spoke about so many times and there were times he explained it more at length and here in this mimer which is again 1952 it's his new career as a reb throws it in and what does he throw in he says is that there won't only Hashem is saying the question is he why is the he'll give you Hashem will give you your food and your and your your your bread and your water doesn't say he'll give you it says he'll bless you says that the reason why it says because it it this implies that there'll be not just ordinary miso sustenance But you'll have a tremendous amount an abundance amount and that's implied in the word which is an important thing for us to know when we say give me a I want to have a braha I want a bench the implication of a is not just a little but so much in abundance beyond beyond the norm that's the implication of the word let's And then we come to the next thing life I will take away the illness from amongst you and more so here you see what he does he connects the part of the verse that I told you what's the connection to before he answers the question Now in the previous verse it says I God will remove your Are you guys you guys hear me? It's going in and out. You hear me or not? >> Sometimes yes, sometimes no. H the the the thrills of traveling and relying on other people's internet in South Florida with all the gadulas of South Florida can't have normal internet. I it's the best I can do. So the says I will fulfill the amount of of your days. Says this is the additional blessing to the previous words which which previous verse where it says I God will remove your illness. We have our our doctor here. A doctor he was a person comes was not well. He gives a medicine. He gives a tufa. He removes the illness. Hashem gave him the power to give. Right. We have two doctors. Sorry. So, so the Reb says the the puss isn't just telling you, I'll remove the illness and YOU'LL COME BACK TO ME NEXT week with another another problem. Amali, I will fulfill the days. Meaning that the illness will never come back. Kind of it it because if because if it comes back again, you're lacking in the days. We all know when we wake up with a cold or we're not well, it's a it's a day that we can we don't do what you know. It's lacking. It's missing. I will reveal the days. So that the removal of the illness will be permanent. That's the concept. So that's analogous to the that there'll be not just a but an abundance of a braha. That's what he's pointing out here that the theim the verses are emphas are emphasizing that not only will you be rewarded with the minimal, you'll be rewarded with the ultimate. That's that's that's the the trajectory here in this part of the mime. And look what he says in the next line. You will live a long life. So I I said that it won't come back again. But the is not using that line. The is using the line you'll have long life. But I would argue that a long life being God forbid sick, I don't think that's that's a great blessing, you know. So if it says over here But malle I would tend to believe not only is a long life but it's a long healthy life. Again doesn't say it. So I take the responsibility for that comment. Let's continue. So too regarding the third manner having children the verse says there won't be a woman that'll lose her child who will be barren. This is the this is the blessing that you have of the the baby which is the opposite of being buried and and that the child will be sustained and and remain and live which is the the opposite of and in what manner will you have this wonderful words that the children the child and children you'll have will remain to be elder to an old age. It's a it's it's something we don't you know it's it's a hard thing to think about but you know someone god forbid loses a child when they're alive it's very very painful most painful things we should never know about it and that's the braha here that you will that you will outlive your child you will YOU WILL PASS AWAY BEFORE YOUR CHILD WHICH IS WHICH is a big braha you shouldn't see god forbid a child of yours passing before herself. That's what he says. It's something that we don't like thinking about, but that's that's a we need a bra for that. You know, we take it for granted. We're going to get older. Our kids are younger. >> What' you say? Yes. >> The the uh the shot of the word masca sa is a woman who lost her children. >> Shaka it does. We're going to learn soon. Kasha Shakulti. Shakulti. Shakulti means missing. Do me a favor. Let let me read it inside and then you'll have your answer. Okay. >> Let's continue. Great. >> Let's continue. So it says as we find when he was older, excuse me, he thought he lost one of his children. Omar when he said he said Omar as I have been bererieved of my son I am bererieved. So technically hill the meaning of the word shakult is bererieved. Okay. But the the Pik is referring here to bereavement coming visav losing a child, God forbid. Okay. So what does the Tyra say here in the there won't be a in your land, right? says we can explain this this language in the in two ways either it's a commandment there won't be or a promise no means there sorry there shouldn't be I command you that do not have a misha OR HASHEM PROMISES there won't be As we find a similar double meaning to the word in the either there there will not be a woman right meaning that you are commanded as a Jewish people not to have that which he's going to explain to soon. He says in Yiddisha, there's not allowed to be a Mishaka or an Akora. Now, what do you mean there's not allowed to be? If a woman loses her child, she loses her child. I don't want to lose my child and no one wants to LOSE A CHILD. SO, OBVIOUSLY, there's something deeper here and that's what the M is going to go into soon. Aka who wants to be barren? Every every every mother wants to have a baby. Every mother that's following Ta. So what do you mean you have to command me? I shouldn't be barren. I don't want to be barren. So obviously the Pik is talking about something else. Let's continue. That's as far as the interpretation of a of low tia. The word tia meaning a commandment. Now regarding the word being a promise in as there won't be. So listen to the difference in Yiddish. It's good to know means it it is not allowed to be. That's a command. Vet means there will not be. That's a promise. So the difference between tornit not allowed and vet and won't be two different worlds commandment versus promise. Okay says what does this imply that when a person will do their part not not not to allow there to be Hashem promises himo. Hashem promises him that guess what? If you will do your part not to allow a situation of a mishaka and a god says I'll do my part. So here this opens up the need for discussion which is not chapter 2 and on. What does that mean? I need to do my part. There shouldn't be mash. Seemingly doesn't make any sense. It's Hashem that makes a baby be born or not. It's Hashem that makes a person be barren or not. What does that have to do with me? So you see what the Reb is doing? He's saying he's saying like this that since the Tyra uses the word tia the word tia implies both commandment and promise. So on the commandment part I have he has these you know this question what does IT MEAN BUT THE FACT IS IT SAYS IT SAYS COMMANDMENT. So obviously the is giving you a commandment that means YOU HAVE THE ABILITY TO DO it otherwise you won't be commanded. Hashem won't command us to do something that we can't do. Remember that. There's nothing in the nothing that we are commanded to do that WE CAN'T DO. ANYONE SAYS I CAN'T DO THAT. YOU'RE A LIAR. YOU CAN DO IT. You don't want to do it. You don't want to do it. WHICH I CAN UNDERSTAND. YOU DON'T WANT TO DO IT. BUT DON'T TELL ME YOU can't do it. So somehow the tit is saying you have the ability to stop and prevent a situation of vak. Wow. It's so again I want to make it clear. Is this the literal shot in the pk? No. Okay. someone who is not trained in this way of thinking and this isn't only I mean you could find it but it this is not kind of the conventional ta AND APPROACH TO THE TO THE pik but if you open yourself up to this way of thinking this is included in the pk based on the words in the p I want to make that clear now some to say oh this is mises this is this isn't sermonizing this is midrash What I understand here from the Reb's whole approach that we just elaborated on, he's telling us that the verse implies this interpretation otherwise it the TA would have used a different word because and and he doesn't bring over here. We would have to look it up. But you don't have the now. But he says he says in the he says earlier we find this in in in several other instances. I see footnote for maybe I'm going to look it up after. Okay. So obviously the Reb is bothered BY HIS OWN INTERPRETATION. YOU SEE and and look how look at our Reb look how he's so open. He's telling you right away that you know this is not conventional traditional interpretation of the verse but but let me tell you he says elsewhere you'll see other examples of the word tia implying two meanings and therefore I'm building on that. I think that's very very uh courageous and honest of the Reb to kind of open himself up and share with us that on one hand this is not the traditional on the other hand it's an acceptable in Torah notidis not muser not medish that that's my and then and then the second ls the second shot that it's that it it's a promise that's a much easier shot why that's the simple text. If you serve God, if you serve your God, YOU'LL BE BLESSED. THAT'S A PROMISE. I'M GIVING YOU A PROMISE, RIGHT? LIKE it says in part, if you follow my ways, I'll give you rain. I'll give you I'll give you what you need, your sustenance. Right? The same thing over here. YOU SERVE HASHEM PROPERLY, I PROMISE YOU, you'll ha you won't have a the wife won't lose a child. IT WON'T BE BARREN, you'll have food, you'll have good health, etc., etc. That is the end of the first um that is the end of the first ice of this uh of this mime. Any questions, comments? Uh we have a few minutes. What do you guys think about it so far? >> No, thank you. I like I'm very drawn to it. It's got a real uh um engaging intellectually and spiritually. >> Yeah. Yeah. >> Yeah. >> There was uh in the introduction I I was starting to skim it. Um there was a a great story I didn't get to finish. Can of a muscle from the Mashiah Kessleman and you said over >> I I I I saw that but but let me have you take the time and read it yourself and think about it. >> Okay. >> I I not that I don't want to answer you. I I read it and I by the way I need to think about it. You know what I'm saying? I is very dear to me because he's my father's mashia and in a sense if not for him my father would have not been laber he he he he he he he shared with him as he grew from 13 to uh 20 or so he he shared with him the beauty of and he made him into a mench you know I'll just end with a short story my grandfather was from Romania my father doesn't my grandfather was really a Romanian Jew I He never landed in even in ro he never landed. I mean he would walk with a bag with a gamura. No one should see the garam at 4 in the morning to in bra to the local shul the bells of shul to learn. Okay. And and you know whatever he was he never landed. He was from Romania from bookina. And um my father came home from yeshiva and he said now I see that your rebba your labba is greater than the balm. My father hears the word those words from his father and says father greater than the balm. He says yeah the baltov couldn't make you a mench. The lab made you a mench. And what I'm saying to you guys is that the through this so that you mentioned now is very very uh special in in in my life. But uh maybe I will mention it. Let me just re rethink the story and how to put it into context. Everyone have a great day. I'm sorry for the internet. Before you go, yes, before everybody goes, I just saw and I'll get put away. >> Uh the a story that Turski, my my mother's great uncle, the old Tonba uh he once met with with the I told you this. >> No, let me hear. Um and uh he asked the Reb for a braha that he had no in life and the labra stood up and forcefully said I can't say it in Yiddish but I'll give it a try. Godfather then asked and he and when he would ask tell the story emphasized inad is allowed and even expected to ask don't we say in the rebi instructed my grandfather to read the end of the sentence we cursed the ability to overcome our challenges so that we are not shamed but we should accept the tests themselves joyfully My grandfather used to say that this left an impression that remained with him the rest of his life. >> Okay. But what so what do you understand? What's the answer to the question >> that uh the are not optional that they fabric of life and that uh that we should embrace them and that uh >> right >> we should be open to them >> in in other words >> say it's the purpose of life. >> That's right. That's right. And and and what he's saying, in other words, that that that you that you that you goof up on is a bizoan. That's an embarrassment. THAT THAT'S THE TYPE OF YOU DON'T WANT. But in the soyan, that's a healthy thing. Like he said, that's the that's the essence of life. That's the greatest opportunity. Yeah. Okay. We'll see everyone tomorrow. Have a great day. my bite.