Action louder than feelings, story w Chofetz Chaim supporting Action- Igeres HaKodesh 20b- RC Dalfin

so we're going to continue learning uh chapter 20 in sacred letter SEC fourth section of Tanya but I decided we're going to finish we're going to skip three pages and go to the end and finish the chapter because it's a a very complicated and most of it is like you know rhetorical questions and rebuttal of them and there's a tremendous amount of Caba and it's it's just be beond uh you know my ability and our ability to uh to deal with it at this point but what we do have is the nuda of the Pik which is most unique and as I said the history of this pic and tonight and tomorrow you know is the balat yardis so it's very appropriate that we're learning this letter which he wrote uh very close to his passing in the the week or two before he wrote two letters one is very very short like 5 to 10 lines it's not here it's not in thees but both of them focus on one which is the virtue of M the virtue of action action meaning M action oriented Mitzvah do the Mitzvah the bottom line and and that it touches the Divine and it's interesting that this is what the AL ends his life with that's why it's it's fascinating you would think that such a big sadic who wrote the whole and he wrote and and he said and he had and he he was in charge not only of his but the great the community and the greater um area and if you and when you learn the first section of Tanya which we learned the first 53 chapters there's a great emphasis on right the emphasis there is the that it's near everyone to actually have a feeling of love and all for God in a palpable way and the AL explains it you know first you start with intellect ual love and a and then you if that doesn't go you go to um the hidden love and awe and then then he speaks all about it and what does he conclude his he what does he conclude his life with not about loving of God but rather about action Mya and like I said yesterday this is here we see the bridging of the gap between the beginning and the end you begin with aspirations and feelings right each one of us I'm sure there were times in our life that we wanted to be this and that and we had this dream we had that dream and then we go through life and as we come towards the end of our life whenever that is sometimes we walk away saying we didn't fulfill our dreams what the AL does here at least for me is that he says my dear friend as long as you do what God wants of you action you fulfilled God's wishes maybe it wasn't your dream and guess what maybe you had the wrong dream there are people that are dreaming all their life and they're on the wrong track but if you do if you do the act the Mitzvah in actuality in action you're in because it's because it's God it's not about you it's about God and I would say that this is a a a a summary of the Alba's own life and what he's teaching us as Jews in serving our KES never to forget that because it's very easy to forget you know in America we call it uh a midlife crisis and then we get to a a senior moment of Crisis and and you can get very despondent and very upset and say look how I wasted my life so has to know that as long as he does MIT and does the that's that's the that's God's will you didn't waste your life you did exactly what God wants of you yes uh you know you wanted to be more inspired and have more love for God and more all for God and and then do this okay okay but you have a family you have to bring pinosa and you have a profession and you know and so I I see this this chapter is much greater than just you know a very deep okay let's go now to K so so one second so what what's the the point how how does he come to that is what's his what's his point his point is that creation ex yes is aish is a novelty and not only from God's perspective but also from our perspective our meaning the and the Cale especially the Cale the vessels in other words the world of finite the finite world comes to understand and comes to fuse itself with the infinite or better said with the Transcendent God and that's a because the finite world says I exist I'm the only thing and nothing else is true and nothing nothing else exists nevertheless through a process of yes and accessing that yes through meditation and reflection we we come to understand that this was something I wish Hill was here cuz he asked about it but he's not here I see and that is that how is it that par could say a I made the river I made the Nile River I I parro made the Nile River not God how can one deny existence of God God forbid it's only because God God in his very essence made the world and this is the this is the meaning I told you the Hebrew words I repeated that the yes the true yesh God the true existence and the yeshi and the physical yes which is the false yes Are One how can they be one and the answer is cuz that very feeling of denial and Independence how is how is the gshi able to feel that only because the truth is that God is that God is independent and because God God is linked with the gashi this you could say the subconscious of the gashi has the truth in it and the way the way it's expressed is is in a false way I made the river I exist I don't come from anywhere that's the physical limited world with its fallacies and and and and stupidity but that itself that you should be able to come to such a feeling is because the truth of the matter is you do we do have the yesi has a true feeling a true feeling of Independence I God the Creator who is totally independent and was not created by anything I yes and this is a very he doesn't what I just said now he doesn't say clearly I think in the chapter but from from different things that he says this is understanding that that the R I think the M hasn't based on his father's writings and the subsequent RAB talk about it and the Reb for sure and his M so this I Hill asked about the sphere's being BMA right now the the language which is by the way from the SA is a positive statement in other words the sphas are bottle they're nullified to to the or the Cale are nullified so there is no independent feeling of the spherus right so he asked yesterday is there a connection to the BMA what it says in the Torah an you know people who are like uh bad people calling them BMA actually it's not in the language not so I told them that that I would I that based on what we're learning there's a connection How can there be such evil such ble Y is because how can God allow man to choose such a despot um uh activity of of of of evil and cruelty and self absorb and all of that the answer is which is B which is encapsulated in the word b it's it's because the truth is you you are nothing all there is is God so it's taking the positive holy concept and idea of all there that exists is God and the yes and misusing it but to be able to misuse it you have to have it in yourself otherwise you can't you how can how can you have access to it let's go now to page we are on the third line towards the end of the line and that's why we call this the fourth line the first yes and it's [Music] beginning this is what we call the vessels of the T of but not only the vessels even the lights the energies of we're just going to leavea for a second which is godliness vessels three times 10 the point being that in the world of there is this godliness a lot of here also the bodies of angels the the the the angels will place forth praise they are not subservient like the cause to the effect like the effect to the cause sorry The Souls of angels that come out of the unity of the kissing so the soul of man that comes from the unity of is not separated from the godhead they are similar to Godliness with great and they're like the the 10 which are limited through the contraction of the infinite anyway there there's a lot of here so I want the reason I just read it is because I want go now to script the parentheses and go to the bottom of the page the third line from the bottom CU these are very important words that are repeated in and I want you to hear them and and remember them these lights and and vessels aren't actual godl to be able to create since they already left the vessels of the T okay so on the last line of we have this line the light the shine the emanation is similar to the illuminary the mo this concept is is repeated many times more in other words like this the the Sun the the the the shine of the sun true it it goes everywhere and doesn't discern between it shining onto garbage outside or onto a beautiful field nevertheless it's still the shine of the sun it's not intellect and it's not it's it's sun or there is a similarity in the or coming from the mo that reflects the agenda of the mo who please turn the page to page 260 this is the essence of hasem the emanator these are the words I wanted you to hear hashem's existence is from himself no one created God God transcends creation so again Hebrew the words of is and God Hashem is not found here because of some previous cause like cause and effect as soon as you say it's a cause and effect the cause is bound to the effect and the effect is bound to the cause and if you say that that's not God that's not Transcendence that means there's a string attached is are you sleeping or you thinking which one okay good good in other words as as great as it is and as but it's all sensible of so since it's sensible right the the cause the IL must create an and the takes itself from the E and A subservient but the the cause already is not a pure unadulterated cause it's a cause that's based on agenda I want to create I want to give I want to be I want to be that itself is is is is adulterated why do you want to be because something triggers you or because yeah right something triggers you intellectually emotionally so I want to be God he's not triggered by anything he is and in English the best word I think is transcendent so when you when you hear the word Atmos right it comes from this It's associated with this word right we talk about I heard a few times is speaking about and as other doctrines mention but inab you have the unique um term in a sense that's not really present in most other or maybe all ismus and it's a very key buzz word in the ethos of kabad and in the philosophy and and it's this from that we're learning right now that's why I want to you to see that that that that is trans transcendental I know in English like you know what's you know people use the word but in Hebrew you and and talking about not in Hebrew in the language of Cab you'll hear what what is has said many times which is Ain Ain I think the the the problem is a limitation in language it is impossible really for us to Define because any definition itself is right so Atmos the essence right is is it's like the nickname to get around this idea that we can't explain yeah but I I iage fails us right right but I you know when you say it's a nickname it it sounds like you know no no no it's we have right we we we need some way of referring to it to the idea but the language is not so why not encapsulate the idea one second is why why doesn't the word transcendence transcendental because I don't know what transcendental [Laughter] means what what do you mean you still don't know the meaning or you don't have an don't know the meaning I think people throw it around with that I don't know what it means that it means what we're discussing now it means what you just said TR Transcendent in other words I again I'm not the big English major here but to me transcendent mean in other words normally a p something is defined like you said it has a definition which means it has a condition Transcendence means it breaks the barrier it shatters convention there's no there's no definitions it goes beyond definitions okay so then it's applicable then it's applicable that that that is what that is what we mean when when we use in the word transcendence of what I just said I think I think okay now let's go just another few lines over here we're on page 26 second line towards the end of the line Essence Transcendence it itself he himself has the power and the ability to create something from nothing and zero absolute not and zero M you see the language number one number two the number three and number four Mish that's how zero it is in other words the creation X nilo is completely completely not in the world of the yes which is created and from there it's created from the very from the very position of not of not of nothing meaning from our perspective it's not a nothing we don't understand and all that from that itself Comes The Creation so what we understand from this idea is what I said earlier that creation the yesh has all of God in it because it's coming from a place of transcendence in other words Transcendence doesn't mean I'm not here it means I'm here but not in the way you define you and I Define here or the world Define here but it's here in all of its totality you know why CU hem says I want it to be here I want it to exist so existence is all of God and this by the way refutes the age old philosophy of the philosophers and we say how they argued early philosophers how can God be interested in in a pair of Fillin in a cow in an ox in a it's ridiculous it's it's an embarrassment for God to say that he deals with all these depravity low life issues base issues so what do this explain because it it says if your version of God is that God is infinite a only a then you're right then limitation restrictions and things that are limited contradict Infinity but since God transcends Infinity itself so he's no closer to I'm sorry Infinity itself is no closer to God than finite is so that's why their version was God is exalted oo God is exalted how can he be interested in something that's so base the answer is God is Not exalted God is when he wants to be exalted he's exalted when he wants to be in gmas he's just the same God this all comes from this idea that creation comes from Transcendence next line and creation X is without any cause at all that exists pre creation of the yesh but the how does this yes not come into being this the the Transcendence goes through the as we say from the that even the vessels become one with with God the rest of the chapter the AL explains also that here for it to for the yeses to become grounded and as we know it it requires going through malus he spends a lot of time talking about this concept because malus a king Yi is not a king over your children if you're a king over your children you're in deep trouble you're a father over your children you're a rabbi over talim with your students but a king has to be on one hand separate from the subjects the the term used in kazal is a below one is not a king kingship doesn't exist unless you have an AM explains that the word am besides meaning Nation also comes to the word Amos dimmed coals meaning the relationship is not open like like like children to a father on one hand they're they're humans they're subjects not animals but at the same time they're separate and that's how a king's over so Al explains that the way the yes becomes formed in in the way we know it is going through this experience of malus now please turn to the end of the chapter page k l giml and I will just conclude the last four or five lines after the period it's on the 1 two 3 four five five five six lines after I've I've shared with you these words of truth it's easy easier for the mind to comprehend by knowing everything that I shared until now mitz how great are the virtue of mitzvah that are action oriented they're the ultimate of why Souls come into the world today it's about doing and it's better to have one hour of of doing Deeds on this in this world from all from all the life in and I I I would say that this principle really is what kabad for 200 years especially you know the Reb kabad of Outreach college campuses and kabad houses and everything else is very much based on thisa it's not as though doesn't know about a as you see right but especially when it comes a situation when the previous rebes said when he came to America there's a fire that's burning is what are we waiting for to very good what about those Jews that are assimilating and marrying don't know an Alan a Bas yeah so you have to close your gamarra and go out and teach them and bring them in and guess what what do we see that the whole kir of world has today it's a kir of world kirov is popular today and you know I I was discussing with my friends it's not that kabad you know those that say oh we you know we take credit for it that's that's Kaa that's you know the fact is the freba and he got very much criticism for it but he stood his ground the and he the rebba took over stood his ground together with the Reba's Genius of Torah p in gamorra and nigla called for outreach he to break through not just on the outside nones non but even with his own people took a long time okay don't think it was so simple but he broke through and in the 60s he broke through in the 70s 80s until today all of this is on this m m so in other words should one not learn God forbid of course you have to learn and you have to D but when there's a choice not Choice when there's a situation and it's a situation daily of saving a life you have to go and save the life and I want to conclude a story I just heard from barel wine who's not a far from it with the some of the you saw you heard it you heard of this guys that um someone interviews him not a on a program it's online I can send it to you guys later and he and he and he says tell me something cuz his father-in-law bar was his name he was was a tal of the and very close to the so he heard a few things several he heard things he say tell me something you heard from your father he says I'll tell you it was one um AR TI or yipper I forget now anyway and time was in sh he go after the D he goes over and gives a oh y Kipper he goes over gives a bang he says I I know I just heard this week There's a a little village next to us not far from radin in which there's there's no mikah the mikah isn't good and you know and they need someone else to be there yipper and you know to to to to arouse the people to give money to fix the Mikvah things like that so everyone should know that and you know and someone should you know to volunteer to do that afterwards he goes back to finish wrapping his fill and putting away his Talis and someone comes over yeah and he asks a certain tells him the then afterward looks up to him he says did you hear what I what I announced he said yeah so he says no he says no are other words are you going to go he says rebi whatever you call the rebi rav says it's it's you ker I'm going to leave the Sho here and Ren and go by myself over there like and the turned around and spat po tus disgusting tus and Mark that story guys and it coming from a snag from a l not from a and the knew AES I just told you he's saying to this guy a community needs someone and what do you tell me T and you don't want to go that's what's on your mind and when I ask you about going you say I can't give away my young Kipper and the spit at his T it's such a powerful story I know the lit FX can't take such a story but I didn't tell the story barl wine told the story and what's the point exactly the balat says over here we just learn M when you know someone needs a mik and someone needs to be they don't have someone to lead the Y and all that what's the question what's the question oh it's uncomfortable I won't be able to cry as much Anila you all cry crying is Bluff you're a faker if you're not willing to give yourself away from another Jew and the said that so this is what we should walk away with when we learn such a chapter even though we learned an abbreviated version but this whole and and and and in the in the in the full ideology of the balat he explains to us that m is connected with OS so when you do action and you're Miss in the feeling of love and awe you should know that if you do it the action for the sake that God wants you to do it you gotos we'll see everyone Monday all the best take care the yard say tonight yard tonight byebye