Three Crowns to the King, Two to the Children בשעה שהקדימו ישראל נעשה לנשמע, קשרו להם שני כתרים

Welcome to our class this, we're going to be learning a beautiful civic discourse in the Rebbe. The name of the civic discourse is called Be'sha'a she' g'dimu. The Rebbe went said this civic discourse the night before Tuesday, which was the Arab Hag Hashavuot, right before Shavuot, in the year tav shin mem zayin, 39 years ago. So again, the civic discourse is based on what it says in the Talmud that Be'sha'a she' g'dimu Yisrael na'aseh v'nishmah. When the Jewish people, when they were ready to receive the Torah, they said na'aseh v'nishmah. We're going to go ahead and we're going to do and then we'll tell us what we'll get what we're doing. So the Talmud says when they when they said first na'aseh before nishmah, so 600,000 angels came and taught and made um two crowns for every single Jewish person. Why two? One for na'aseh and one for nishmah. That's what the Talmud says. So this we have to understand. What does it What does it sound like? The reason why they're receiving the crowns is because they went ahead and they said na'aseh before nishmah. Like the the Talmud continues on to say the quality of saying na'aseh before nishmah because normally it's the opposite. But just because too much is shown to them they want to go in the in the proper path. So therefore they went and said no, Hashem is giving the Torah now so we accept and then tell us what we're accepting. So in other words, what what's the reason why they're getting the reward? Because they said na'aseh before nishmah. So why does it say afterwards they got two crowns, one for na'aseh and one for nishmah? And it's not giving not giving it to them because of the reward of saying na'aseh before nishmah. Now, in the Talmud over here he explains there were two crowns when they received the Torah when when they received the Torah. That's what the Talmud says, two crowns. However, in the Medrash it seems that Matan Torah is connected with three crowns. The Talmud says two crowns and the Medrash says three. And like the Medrash says based on the verse Kedoshim tihiyu, you should be holy, and he gives a parable of people of a country that the king made them three crowns. What did the king do? He would took one and put it on his head and two on the head of his children. So, the same thing also on high, they go ahead and they give Hashem three three three three crowns. What does Hashem do? One, he goes ahead, he puts on his head, and two, he puts on his children. And it's explained elsewhere that this connected with Matan Torah. So, again, from the Talmud, there's two crowns, and the Medrash, you see what? There's three. So, it's brought down and explained in the Siddur discourses that the two different teachings, one is saying one thing and one is saying the other thing, and each one is complementing the other. In other words, even though in the Talmud, it's referring to the crowns that the angels gave to the Jewish people. And the Medrash is talking about the crowns that Hashem put one on his head and one on one on his children. So, even according to the Medrash, it's not a contradiction. Who's the one that made the crowns? The angels made the crowns. Because the the crowns that the three crowns in the Medrash talking the ones the angels made them. And like the Medrash says that the ones on high, they're the ones that make the crowns. But one Hashem took for himself and two he gave for his children. But in in the literal sense, and this all say also it's brought down in many Siddur discourses, that the two ideas of the Talmud referring to the two crowns and the Medrash, the three crowns, it's two different ideas. In other words, in the Talmud, it's referring to the to the crowns that the angels gave to the Jewish people. And the in the Medrash is talking about the crowns that Hashem gave, two for the Jewish people, one for his own head. And to add, and who made all these three crowns? Not the angels, but what? The the the people made the crowns. Now, since we know elu v'elu divrei Elokim chayim, that this one and this one, it's all coming from Hashem. So, what do we see from here? That in of them, in the Talmud and in the Medrash, there's a the lesson in serving Hashem. And there's just two different levels of serving Hashem. And just like that's explained in the discourses beforehand about many ideas that there's many many different explanations in one thing, but obviously something causes it's a conflict, but there's different levels of serving Hashem. And what does that mean? So, he explains as follows. Generally speaking, there's a difference the way things are articulated in the Talmud and the way things are brought down in the Medrash. Because in the Talmud, the the one that went ahead and made the crowns, the angels made the crowns. And like it's explained in the discourses, that even though everything comes from the Jewish people, but nevertheless it has to go through some kind of refinement and purification process through the angels to bring the prayers on high. And like the Zohar says, >> [laughter] >> they hug it, they kiss it, um and the word that the prayers that we that we do, and then we refine it and they package it up for us. So, in other words, it's like a partnership. We do our part and then the angels do their part. However, in the Medrash, which is basically this the uh Medrash part of the Torah, which we know most of the secrets are hidden in the Medrash like after explains in Tanya in Igeres Hakodesh, it's referring to a higher level of the the the crowns that of the Jewish people that come through Hashem himself, not through the angels. And he puts two two on his children. And up to the point that these two crowns that Hashem put puts himself on the Jewish people, that the crowns that of the angels is like is like a candle in in in out in sunlight, which who I mean it doesn't doesn't have any impact. Now, and just like when it comes to going ahead and putting on the crowns, the same thing also comes with applies to making the crowns. In the Talmud, it appears that what the source of the crowns is from on high. Because the way the crowns come, they come from the angels. And the place of an angel is not in this earth. The place of an angel is in heaven. So, what do we see? That the source of the crowns are high. That's from the Talmud. However, the Midrash is explaining that who made the crowns? Not angels, but the people in the in the country made the crowns. And you can say it's referring to the Jewish people. Because like the like it's brought down in many discourses that who is the one to make the crowns? The Jewish people made the crowns. And like the famous expression that all the revelations even in the future Messiah comes, comes from our work and our action. So, therefore, specifically the Jewish people have the power to make these crowns. >> [snorts] >> Um and and and it's not only for them which but by them as well as well. And the even the the crown that's for the king which is for for Hashem comes from the Jewish people. What's the revolutionary idea here? That even the way we are in this world this physical world, the lowest level of physical world, over here in this world we have the power to make the crowns. And everything you can say, this is what's hinted what it says, the the people the benei hamedina, the people from the country. In other words, that their their relationship with Hashem is just like their their son from from his country. Not not a child not a son um and even not a servant of Hashem, just a regular person. But nevertheless, even if one just in the level of just a son from the country, we have the power to make a crown for Hashem. Why? Because the truth is that the whole existence of anyone not only a a son and a servant, our existence is Hashem. Like the Rambam writes that the the king is the heart of all the Jewish people. But we have to understand we're dealing with before Mount Sinai, before we received the Torah. And then there was a decree that the heaven was heaven, the earth was earth, and there was no connect. So, how is it possible people of the of the of of the of the country from the land which is the the level could make a crown for Hashem. So you can say the explanation is as follows. Even though we're dealing with before Mount Sinai, but nevertheless, every single Jew has a soul which has a part which is a part of God. And like it says clearly in the Shulchan Aruch, Hashem gave us a soul. And the soul is in a way that he gave it to us. And like Chazal tell us, whoever gives gives with a good eye. In other words, Hashem gave himself in the in in in into the soul. And it's besides the fact that um when we do our part, we're taking Hashem. But he Hashem gave himself into the soul. And like we say specifically in the Shulchan Aruch, the soul that you gave within me. In other words, he you gave it to me internally. And it's we're able to internally connect to the soul. And this soul, which is a part of Hashem, comes like it says in Kabbalah, which is an awakening from high, which gives the power that even before Mount Sinai, not only as a preparation, we have the power before Mount Sinai to make the three crowns, even the crown that went on the king. So based on that, we'll understand the the essence of the two ideas of serving Hashem. In other words, there's times that when you are equal with everybody else, which is which is which is connected to the idea of the revealed part of the Torah. >> [snorts] >> From this level of serving Hashem, yes, we do we we we we we do before we we before we we before we listen. And literally, what does that mean? That before we go ahead and we ask questions, we do. And that's something which is that's something anyone can do. Because the fact is it says in in the in the Torah, in the written law that everybody agrees with, that whatever Hashem said, "Na'aseh, we're going to go ahead and do, and then we'll listen." And that's why it says the parsha of Sh'ma before the parsha of Vehaya im Sh'moa, cuz first you have to accept Kabalas Ol Malchus Shamayim, you have to be willing to accept whatever Hashem wants, and then you can find out the details of what he wants and how he wants it. Because the idea of a mitzvah >> [snorts] >> is connected to the different different mitzvahs, different commandments. You have to understand the mitzvah, comprehend it. And we as we know that the whole purpose of mitzvahs is to refine us. But nevertheless, beforehand you have to have kabbalas ol mitzvahs. You have to accept doing the mitzvah. What's the idea of accepting? Because accepting, that's the foundation. And that's the main and the source of every of of serving Hashem. And that comes by Hashem helping us, which is basically the angels. Where they they're the angel that the messengers of Hashem. And that's why the angels called in the name Hashem, like that was written in Tanya. Because basically an an a messenger is basically one with one with the one with the one that sent him. And that's the whole idea of a mitzvah. Because you have to honor the mitzvah. Why? Cuz the mitzvah, think about it, the mitzvah is as a shliach of Hashem. And like the point that the Rebbe says that this midrash, Midrash Tanchuma, is the name the name of it is called Midrash Tanchuma. Tanchuma is com- from comfort. We're comforted that we're in exile. And up to the level of the double level of comfort. Like we know double is very powerful in Torah. And that's basically the level at different times. And that's why that's what they said before the time when they when they went ahead and they did they did it first. However, the goal is when to go from one level to the next, from the lowest level to higher level. And the the the the person goes even to a higher level than that. And that's why it says in the name of the midrash that we ourselves make the three crowns. And up to the point that it's possible Hashem puts on one crown on himself and two on his children. And then we're called obviously the children and the oldest, the born of Hashem. We're the children of Hashem. And that's why the that's why we're called initially the bnei medina. We start off with simple people, people of the country. Then we become the children of Hashem. Why? Cuz this that I that we we go go the level that we're children of Hashem is within us even when we're just a regular person of the country, a soul in a body. And we'll there we can also be called the children of Hashem. Why? Because Hashem chose us among the nations of the world. Like the Alter Rebbe explains in Tanya, that our choosing is what? Not in our neshama, but actually in our body. Which looks similar to any other body. In other words, on this level of serving Hashem not only is a person get elevated to the level of keter of Hashem, and it's it's befitting that Hashem should put both crowns on our head. But even on the physical level what gets revealed on our physical level is the fact that Hashem created us. V'nigla kvod Hashem, the God's going to be revealed. Literally in our flesh we're going to see Godliness. And obviously when that's going to be revealed so then the body of a human of of of a Jew obviously you can't compare to the body of of of the nations of the world. And especially like explained many places that in the future the soul is actually going to receive its power from the body. And obviously on a literal level, why? Because the body is so powerful. And it is the will of Hashem that discussing these powerful ideas and meditating in the language of the teacher and in the way of that the words make us smart. And you give to us wise person a little information and already he becomes very smart. That will usher in a very very quick quick way. In other words, it's going to bring a lot of success in our work of saying na'aseh, acceptance before we do. That every single moment of the fifth of Sivan, which is before before the the holiday of Shavuot, will add in our in our spiritual work. With all the results that's going to come from it. And when we come afterwards to receive the Torah in a happy way, in an internal way, and not only before that to receive the the of the future. That and as we know when the future Messiah comes, everyone's going to know Hashem from the smallest to the biggest. And all levels Hashem is not going to hold us back even like the blink of an eye. It's going to happen, the coming of Messiah from here of the Yamim Hamash, very very soon, very very quickly and in our generation. So, here we have a beautiful powerful Hasidic discourse about the power that we have to literally crown Hashem by doing what we're supposed to and we'll have the coming of Messiah. Next class will be in Yerushalayim Ir Hakodesh. Have a great and blessed week. Shabbat tov.