Derech Mitzvosecha Mini Meilech #1 - King: Who, what & When, Subservience to G-d - RC Dalfin

So today we're learning a new a new mimer. A new mimemer in we finished the last one. Please turn to mitzvah minu melik which is on page kuf 108 folio onea in the full Hebrew volume of um in this volume it's on page 4 if you have another book so you got to find mitzvah mel do you have Yes. Um, say it again. Mitzvah. Which one? >> No, we're we're doing minik appointing a king. >> Mino. Okay. And And where where is it like in the relative in the s? >> Uh, as soon as as soon as I find it, I will tell you. Um, ku kufas. Uh, it's after mitzvah and tumatur. >> Okay. >> Okay. Um, >> one second. Uh, is you have it? >> Okay. Whatever. >> Yeah. Yeah. Okay. >> But I can. >> And and uh Minasha, do you have a safer or not yet? You do. So see if they have the mitzvah of minu melik appointing a king. That's what we're learning. Let's begin with it. >> You got it. Good. Okay. Okay. Good. Let's begin now with a brief introduction. >> The impa is in the book of Deuteronomy. The Tyra tells us instructs us. Hashem instructs Moshe to tell the yeden to tell the Jews when you come to the land of Israel, you are to appoint a king. A king in Hebrew is called mel mini means appointing. Hence the mitzvah there's a commandment to appoint a king. in Hebrew Melik and that's from the paras. Let's learn right away the text because it's self-explanatory to appoint a king in in Israel amongst for the Jews as it says in the verse place shall you place meaning make it possible upon yourself take upon yourself mel a king that's from Deuteronomy And he says further we must understand now when when the Jews went into Israel when they went into Israel post Moses Mosha's passing there was a king named Saul Shaik first king and there was a prophet named Samuel. So when when was asked to appoint a king for the Jews and when he the the Jews wanted a king at a certain point in other words. Yeah. And he asks God, could you suggest to me who I should appoint? It says that Hashem got very upset with he got angry to no mel give us a king and hashem gots very angry. Hashem says to him, I'm sorry gets angry. I take that back. When the Jews came to Samuel and they said to him, "We want a king." He got very upset with them. The prophet Samuel got very upset with the Jews. And then Hashem second the anger and the upset and and we continue the text because they don't they they kind of are disgusted. What is this this anger said? The question is why? This is the question that and all the commentaries. Why is Hashem getting angry? God, you yourself instructed the Jewish people when they get into Israel. The first one of the first things you do is appoint a king. Whatever it's seven years they had to conquer and settle the land. But when the right time comes, that's now the time to approp to appoint a king. So what are you getting angry for, Mark? It's a very logical question. As the sages say, three commandments were the Jews were commanded when they entered Israel. One of them is to appoint a king. That is the question or the basic question of the text. So to understand this as is the style of we need to look at a deeper issue. What is a king? Before you can answer is the yes and the nos about a king. Do you know what a king is? And if you'll understand better the inner makings, the inner kavana the of of of mel king then we can we will reconcile and figure out an answer to this question. And that's so sides like I've said many times asks a question then lets you lets you you know lets you hang for one two three four 10 pages and you got to have patience at the end it'll there'll be an answer whether you like the answer you don't like the answer and usually it's not an answer in the text it's more of an answer on a mystical inner level but the you know but the because the idea of is to communicate divinity said this is not like and all these you know they're all and great great and great people but it's on the para question answer question answer for the most part this is a very different mahalik a very different approach it it goes into the divine it's the study of the divine and if you understand the divine better which means you'll understand yourself better then the text will be understood better too or even if you don't understand the text you won't have an issue with it because you're it's about the connection and the fact that I my mind doesn't grab it no we would like to understand it we should work on understanding but if it doesn't it doesn't make an iota and a difference in the connection so what is a melodic says he Excuse me. meaning the source the esoteric different meaning of appointing a king who it's that through the king and because of the king the yeden the lashem they will have more humility for god more subservience called because to have a king all Jews had to be subservient to the king mishmat and to listen to his directives whatever he commands and and decrees this shall be the laws of the king you want a king you better be ready ready to listen to the king so again in a nutshell what's the saying what is the idea of a king bit humility observance. He named further Okay, let's go. Sorry, computer issues. The king himself is subservient to godliness. King David says, King David says, If I didn't if I wasn't in his presence, meaning I am in his presence and I'm silent. M touched it so much. He touched his heart so deeply to the point that even physically he couldn't ra raise his eyes and to to uplift his heart meaning with ego. I'm still I'm silent. says, "I was so awed by Hashem and I and and the sub and and I had the bibl to Hashem to the point where I couldn't raise my voice. I couldn't lift my heart in the sense of I you know feeling self feeling ego. He was like the inanimate which has no movement whatsoever. Iraq does not move. This is the primary aspect of a king. Subservience to God. Why is he a king? Not because people voted him in. And not because he does nice things for us. He's a king because he displays and truly has hashem humility for God, subservience for God. He is a walking bital existence. Therefore, he's called king because he is a chariot to the quality an emanation called there are 10 emanations from down to malus. Malus is kingship, loyalty, royalty, royalty. But Mal, what does that mean in in in simple English? That malus means that there's nothing of its own. There's no eye. The eye has been SUBMERGED IN THE HIGHER force in Hashem. So when we say Mel he's called the king, it alludes to the the idea that Malus is a a chariot for the 10 the nine other spheres. In other words, it's just the the chariot going where it's told to go. But in that subservience of the chariot, THERE IS ALL of Malus. That's the nuda of Malus. That's the quintessential aspect of kingship is subservience to the higher power the it's known based on other teachings that the concept of a chariot is it's analogous to the to the the anulment the subservience of the chariot to the rider. The wagon is totally sub subservient to the one who's leading the wagon, the driver, the ride. And that's why we use this mushel of the chariot. So malus theos, the 10th sphere known as malus in the world of emanation is representative of this concept which is total bal total humility for hashem. Further in the text, and since the king is subservient to heaven to Hashem and the Jews that appoint a king are subservient to the king they say we're ready to take you as our king what we understand from this is that through him and because of the king the Jews are also rebuttal to Hashem. In other words, listen to this. When the yeed see that the king is someone, what's a king? A king is SOMEONE SUBSERVING TO HASHEM. IT CAUSES THEM TO BE BOTTLED to Hashem. So, in other words, the purpose of Hill of appointing a king is so that we have B. And who do we have TO LEARN FROM? THE MELIK because we take a look at the melik and we see this Melik has a has B to Hashem. Now everyone understands how far our uh presidents and leaders of the countries are. They have no B whatsoever. So this IS NOT WHAT WE'RE TALKING ABOUT. OKAY? This is not what we're talking about. We're talking about a real mel is had B to to Hashem. So the Reb's point is that the point is that this B this that the MELIK HAS HE INSTILLS IT IN ALL OF THE SUBJECTS. HENCE THE SUBJECTS ARE BUCKLED NOT ONLY TO THE king to the melik they're buckled TO THE ONE THAT THE MELIK IS BLED TO A GOD almighty clear should be it should be clear and very this is the foundation of the mime. So please get it. And this is the constant work of the mel that through him and because of him all creatures all creations are buckle are nullified are subservient to Hashem who buckled because he himself is ble and they're buckled to him. So by them being buckled TO THE KING SUBSEQUENTLY AND AUTOMATICALLY THEY'RE BUCKLED TO WHO HE'S BUCKLED TO I.E. That's the first idea. Why there's a mitzvah to instruct? Why there's a commandment in the to appoint a king? And what's the answer? What's the answer? The answer why Hashem wants us to appoint a king when we get into is to have BL. Not to have better roads, not to have better politicians, nothing to have BL if and >> Well, Rebby, one second, one second. I I I thought that we weren't that was the whole thing that we weren't supposed to have a king >> and then and then we asked for a king because we you know we like but we asked for the miracle right we asked for the spies even though Hashem said it's you know the land is good >> they were all they were all defied Hashem you at the end of his life with all of his wives and horses you so Yoi, yeah, you weren't here for the first part of the mimer, so I will have to ask you to relisten to it. But basically, you have it wrong. Hashem says in the appoint the king when you got into the Jews come to they come to the prophet, they say, "We want a king." The problem is they said they want a king. He doesn't quote those words, but that's part of the verse in WE WANT A KING LIKE ALL OTHER NATIONS. OH, THAT TYPE OF KING. You're wrong. But the essential idea of having a king is a positive thing. SO THE SET SAID THIS QUESTION IN the mimer the beginning the question is why does God get upset? Hashem got upset with w with with with the Eden why they wanted a king said the question is hey they're only doing what God says in in in in the in in the Tyra. Now again, so the answer that the commentators answer is that that's not the issue. The issue is in other words, they have a king like it says in the Torah, sure, but not because the Pakistanis have a king and the Iranians have a king and these have a king and they have a king. Therefore, we want to be like one of them. That's not that's not BL. That's yes, that's ego. So that's wrong. But the essential thing is right. So in other words, I guessed is is also alluding to the in his question that maybe that should have told them. Look, if you want a king like everyone else, go go to someone else. I AIN'T THAT'S NOT what I'm what Hashem says in the TA. But you know what I'm saying? Let's go further. Another reason for having a king there's another simple reason for of why we we are to appoint a king. This is like more the politics and and law and order that the the nation should be normal should be fine. One, we have this in picotis. If not for fear, one person would swallow the other person. Unfortunately, this is the reality, you know, from from driving fast and you know, and and and going past this speed limit to ripping off others, there would be chaos. SO, YOU HAVE A KING, MARK, you have a king who says these are the laws. You break the laws, you end up in jail. You don't end up jail. You get a ticket. On and on. >> The same reason. >> Yeah. Yeah. Yeah. Yeah. Yeah. Just wait. >> Yeah. He quotes the verse the king through his lawsuit sets the land to justify and make right the righteous and to and to punish the the wicked law and order. So this is a second reason for having a king. These two reasons are appointing a king. These two reasons don't seem to apply to the scholars amongst the Eden amongst the Jewish souls meaning they're two types. Now we're going to find out what are they there's one type of SOUL THAT THEIR SOUL IS NOT A SOUL. But we're not talking about now what they know. If they studied in yeshiva didn't study how long they know that THEIR SOUL IS NOT like soul and they're empty of and scholarship and wisdom became nevertheless they're full of mitzvah and they're careful to the ultimate degree. That's an acronym with not doing what you're not supposed to and doing good. Even the most minute and lenient detail rebinic detail they're careful about. This is because of where their soul comes from the environment of their soul. Very important this line here. They're not suitable to receive lots of ta and wisdom. Sometimes you see a boy in yeshiva. I had it in my class. I'm sure you had it in your class in different things studies. They just don't get it. They don't have they they don't right. So the is sharing what it says in this isn't his that it has to do with the on this PERSON'S SOUL DOESN'T COME FROM A PLACE OF KNOWLEDGE. So there's going to be a blockage later. It doesn't mean they shouldn't try and it doesn't mean and he emphasizes that although they don't have a deep understanding a much understanding of they're they're careful in mitzvah and they're malayan they're full of mitzvah how is that action THEY HAVE NO PUT ON THEY PUT ON THEY DON'T KNOW THE LAWS OF THEY DON'T CARE ABOUT THE LAWS OF FILM. They know they have to put ON FILM AND THEY'LL PUT ON FILM TO THE NTH degree says that as we see in real life there are many people who learned by a teacher rabbi and as soon as they leave his class or his environment they forsake the meaning the knowledge and they forget about It's AS THOUGH THEY NEVER LEARNED THEY THEY don't remember. What are they involved in business in in the world that matters? They're not bad. They're not bad. They're don't come from a place of the second type of souls. Those are great. that there they are scholars men of people of that comprehend with their mind they study and diligent day and night. So that's another type of an So this is an important it doesn't mean to say and know YOU MIGHT BE SAY WONDERING WELL WOULDN'T IT BE BETTER FOR GOD TO TELL MY PARENTS UH I JUST GAVE YOU A SOUL THAT'S NOT SHIA AND WE WOULD AVOID A LOT OF HARDSHIP IN YESHIVA you know it doesn't work that way wants us to make come to our own determination but the truth is and and I I'm telling you I I I've seen this and I see it. It is so true. There are people that they they tried their BEST IN YESHIVA. I SAW I I I I I was in class with such boys and they weren't benched with with and and but in in in m action they were the most religious and the most FROM MORE THAN THE Bali because he doesn't say it here but you know the the concept of learning and intellectualism and all of that could BE AN IMPEDIMENT. Ah I know a loophole I'll get out of it. Right? What's the expression? Someone who immerses in the mikvah and he's holding a mouse. HE'S HOLDING A HE'S GOING INTO THE MIKVAH. IN OTHER WORDS, HE KNOWS and he uses for his self angr for his ego. And the other person who doesn't know so much is a simple ye and he's aim and HE DOES WHAT HE HAS TO AND HE DOESN'T KNOW ANY AND he's but there are two types of souls. That's what let's continue says that based on both reasons that we mentioned before for appointing a king seemingly it's only the simple souls they themselves and only they need a king so that they act accordingly don't eat each other swallow each Someone who his job is learning. We call that and he knows himself because of his learning or what's forbidden what's permissible everything is clear to him like the sun and surely that he's righteous. himself different than what I said before and he won't do intentionally a sin said I I love these like few words that are RIGHT the says the mission says right the hill is if you read and there's opinions mentioned it doesn't exactly WHAT DOES SAY IF YOU KNOW SOMEONE'S AIM, YOU are you are to assume you have a right to assume he's a so the question is let's go further in the text. This type of person doesn't need a king at all. He needs a prophet and a like and similar but that's not not that's for a different reason the god that so SO ACCORDING TO THE SECOND REASON why appointed king it makes no sense that is asking why would have to have a king even based on the first reason that it's about the subservience to god that the king displays which therefore or he just the Jews learn from him and they have TOEM THIS IS also not applicable to for those that are not he says you're telling ME THAT THEIR SOULS ARE ALREADY kind of yesesh but doesn't make a difference they do what they're supposed to but their souls are not you know high souls they're Because the category of means subservience it's comprised of two words the potential of what is gay every saying a quote all anyone that displays ga gay means exaltedness and ga in a sense is a damn fool excuse the expression Because from the level of there cannot be an offspring a result of ego of negative ego of self on the contrary true brings true humility like I told you many times if you want to KNOW IF SOMEONE'S A really and really on the right page just see if he has ga and if he has a gya I don't care how much he learned he's not a real in other words there's something missing in his in in in his learning okay so therefore these second type of souls the more simple souls who don't have this they need a king so that they become subservient of their ego similar to the subservience of a king to of a servant to king. It says place shall you place put upon yourself a king because a king is but the great is that called to scholars they have just from their soul perspective in essence because quoting who is who is eyes who sees the future is associated with vision. What does he see? He sees how there is the formation, the birth from nothing to something. Next page 216. And he sees the way Hashem each day creates the world. They're called brothers and friends to Hashem or children. We'll stop here and we'll explain the rest tomorrow. Have a great day everyone. So today is the Today is the yard site. Today is the first yard site of my Her name was Esther Basai. She was a special special woman. She she was born in New York in 1929. Lived through the Let me finish please. >> I get a >> Okay. My daughter uh my daughter in Katrina had a baby boy Friday. >> Beautiful. Beautiful. Anyway, I was I'm just saying that my mother-in-law lived through the the depression. and she was born in 1929 and uh she lost her mother when she was I think 12 years old here and her sister her sister was the wife of Hershel Foggamin the of the inor Massachusetts that's hers foggamin so she was my wife my my my mother-in-law's sister anyway Esther my my myer in 1958 had with the rebba she didn't know you know she was an American girl AND AND MY FATHER-IN-LAW was a Russian with a full beard. And her idea, you know, wasn't marrying someone with a beard and and she was an older girl already. And she had and the Reb asked her, "Are you sure you're ready to cover your hair with a wig?" Cuz he knew that that's what her husband would want. And are you ready to move to Australia? And this is 1958. And she say you see the Abba didn't force anything on anyone. He asked he asked her and she made the decision yes she's ready. And that was a very big commitment for an American girl to to to even though she came from an illustrious you know father and mother educators and and really fine special people. But nevertheless you know uh she was an American girl and a very smart one. And uh she became the the first uh English editor of the Mish Kabah journal which at the time was called the Yiddish Shahim, the Jewish home. And she worked with Rebel Simmer who worked with the Reb. And they some say that she even suggested the name of the Yiddeshim that it the name that it had came from my mother-in-law suggestion. Anyway, so she may she have a illuminated Ghana. It's her first yard. She she had she almost was 96 >> big but um she left over beautiful family grandchildren grandchildren. So but today is the the special yard site. So, we're all going now to the caver that by the oil. She's buried next to my my father-in-law. Um, a little outside of the oil area, but in the same cemetery. The Reb once said that everyone buried in that whole old Montury is part of the oil, even if you're not in a kabad section technically because in the kabat section they in the kabat section they don't allow men and women to lay together. They're on separate sides, >> right? But th but those that for whatever reason my father-in-law wanted to be next to her because he knew that was important to her and that was a priority for him to uh to to accommodate uh his his wife. So he chose they wanted to give him a place much closer. They when he came to look at this place so so they said he said he said they would give him they would give him a better place. He says thank you but no thank you. and he went and chose this place where he can be buried next to his wife. SO TO everyone and we'll see everyone tomorrow. Byebye. >> Send your names, okay? If you're going to the aisle, send your names. >> Okay, send names and we'll see. We'll Yeah, just send it. Okay. Have a great day everyone. Bye-bye. Shalom.