Average person can and must be inspired in serving G-d- Reb Aron Strashele - Rabbi Chaim Dalfin

we're learning chapter 46 page s a new chapter we're coming closer to the end of the first sa of in the last 43 44 45 last three chapters explain two uh three different methods to attain AA and Y in your MIT in your performance of Mitzvah so when you go to SCH in the morning and you put oning we all Put on We all D the question is is it animated and if it's lacking animation and lacking passion be it passion of AA of love for Hashem or Y or reverence for God the says those mitz you've done the Mitzvah you're going to get the brownie point and you will get reward in the future but they don't s sore on high now what does that mean if I'm getting the reward what do it mean doesn't that seems to imply that I'm I'm getting in I'm I'm doing the right thing but yet the Z says it doesn't soar on high so this is a general question and it's an important question and the answer is that there is the the sheer minimum that you need to do that's that's the mechanics of tah and Judaism and for that you're going to get rewarded but the reward is a limited one it's it's lacking um Gish pleasure and Delight okay and we all know in our own lives when we do something and we do it without excitement it's done it's done but it's it's missing heart it's missing soul and if it's missing Soul the risk is that you might not do it again because it's missing Soul you have to be excited about what you do that's the discussion here in Tanya in these chapters and that's an answer by the way how this is relevant to the ban I asked this question yesterday of a a very popular mhia and older and knowledgeable very knowledgeable and uh either he said he didn't know or he didn't want to discuss it cuz it was in middle of a faan but it just hit me as I'm speaking to you that's the connection between these chapters and the average person after all we're speaking here to a a the bat says is everyone everyone of us has the potential AB means that every Jew has the potential so how can this average person be expected to have excitement in his or her love performance of Mitzvah and and study of Torah when they're just an average person and they seem to be more concerned about the bills they need to pay and the other trivialities of Life comes along in these chapters and says I have in particularly in our chapter I have something that's very close to you B it's coming from where you're coming from and this explains why this chapter is a is a novelty upon everything he said until this chapter and that's why he opens the chapter y look at the first line chapter 46 the is is a right path before man that's an adjective that's equal for all soul for every person he didn't say that before and then he adds and it's near everyone it's near you not just one time very near you but twice I want you to turn back to one page before in where the AL uses a similar language but he does not say that last part look how he starts here he says so those words seem to be the same but then he adds in this week in today's cheer chapter 46 on P those seven words are not found in the beginning of chapter 45 and the question is why why why is it about what he's going to teach us in 46 that he does employ those words and and B what those what do those words imply we will answer that and address it as we learn inside but what we understand from from the both chapter 45 and the language in 46 that this is speaking to us and you ask yourself what do what do you mean speaking to us do I have aaba can I have an abundant love of of pleasure for God I'm so far from it and what's the answer the answer is that you need to do we need to do the right thing we need to do what's expected of us and when we do it with with the zest and enthusiasm and give it all that we have have Imus it with much more and that's how it that and that's the the message to the ban you're an average person you have challenges you have issues we live in this world we're not sikim Hashem doesn't expect of you more than who you are as the famous story AB with Rush van the Great sadic rbusa said is known to have said Hashem will not demand of me why I wasn't a sadic why I wasn't so Hashem is going to demand of me why I wasn't the way Z could have been and the TR is truths from mas and M and and Y and myself Hashem is not going to ask us to be someone else the alter in writing the t is not asking you to be someone else you know when you when you learn T you learn about what aad is an a is you say wait a second you're not talking to me guy Al you're talking about to yourself and to your and that's wrong otherwise we're wasting our time and and otherwise how is this a manual as he says in the beginning a book of advice for the average person so obviously it is for the average person and how is it for the average person because of everything that he says and the methods that he uses so let's now go now before I go M what did you want to continue what M what you want to say anything that's relevant to the sheer I wanted to ask you you said you started out by talking about a person needs to have a gmak use that word it sounded very like I didn't like I didn't really understand excitement excitement yeah yeah except that it sounded at the same time in a way like very sort of almost like like nonic like sort of like like very self-centered like like I have to have an excitement it it sounded like it sounded sort of it's almost sounded like a you know someone people say that all the time like ah was such a gmach my learning learning to was such a gmach right that type of that type of phraseology but we've been learning we know is that that's that's not about me right so that's why I was a little bit very good very good very good very good you're positioning it and and expressing it well the ex the answer answer the explanation is it's not a contradiction even as and and again I would it's it's for every Jew that you should do ter mitz for the sake of God it's not just for it it's for every Jew but there's a difference M should doing it for my own as I like to say my own belly button my own satisfaction my own GA and yeses and ego on and on or doing it because God says I want your Torah mitz was to be inspired God wants that you know I've said it over and over what ises self-esteem mean the God Wants You wants I to have self-esteem because I cannot God says you cannot serve me well without self-esteem if you feel low about yourself if you feel you know unsure uh unsuccessful everything else your your your service to me will be very very Meek and I want to have I God wants to have a healthy person that's very different than saying my learning is very Gish and and you know that the emphasis is the way you phrased it on the eye you know there needs to be gmak in learning but not because of I want the gmak because God wants the gmak you know what I'm saying so it's a whole different perspective you're coming from God or you're coming from I and that's and that's we had a few days ago the difference between cite and right apathy and and denal of God is a very thin line remember that two three days ago the difference between m is making good points I'm just taking a few moments the difference between doing something with pleasure and excitement for God versus doing it for yourself cuz you like it is a very thin line it's it's it's it's very subtle it's very very subtle yes by the way I'm glad forgive me I'm glad you're bring that that bringing up that hay y because we read that hay Y and I actually didn't totally understand the first part of it because you don't mind me saying says my father said coldness and hear said maybe I Mis maybe I misread that because I'm I'm realizing it's not hearsay it's heresy I I should have been looking over at the at the original it says right okay I'm not I'm not laughing at you I just I understand I understand I I I remember specifically reading that in and I didn't I was puzzled by that now I understand okay let's not learn yes yes y just one one analogy brought it up remember one of the firm that we learningly I think it was I think it [Music] was mentions the concept of his slav so is his slav the same thing as the G yes yes yes but but yes it is isav means that enthusiasm but the question is is it you know I I D this way because uh you know everyone will notice me or you know that's Kaa that's yeses if someone is daving and and and automatically you know he doin be slav or or or he he wants to you know tap in because Hashem wants him to tap in they should be more he slav and and and that's acceptable and and that's a very th you see the issue is it's a very fine line and only the person knows cuz it's what are you thinking about when you Shuckle or you beavos be spos and evenus this is true for everyone this isn't that oh kabad uses vus in their approach to Hashem more you know kind of attachment and and and and meditation and and and reflection and let's say breast live or uh G not g bells and and visionit vision use a lot of Nina you know there's a lot of Mo slav you know and so by them it it's you know there it's more GIC there's more of the yes there and it's not that way and about it's less cuz it's more reflective the tools used lend itself to that difference but it doesn't mean it is so because you can have someone that's in great slav and uh in great Vos and at the end of the day it's G they tell the story actually I'm glad you asked this Al Prodigy student was rarin Hali of uh wtz and he was also he later settled in Stella it's a town city somewhere in Ukraine or Russia Stella and he was a student of the ALB I think for 30 plus years and he wrote a say for sh you know um he wrote and and people it's been printed and some people learn it anyway it was a very great Jew and um he was closest friends with the with the m when the during the Al's Lifetime and the famous ver that said is when they walked in the street like hand in hand you know with tremendous closeness and love to each other so someone said quoted thees which says train two two arms that that don't separate AA and Y you know like two lovers whatever R means friends TR and and two friends that never separate so when they're walking hand in hand down the street a commented that another said who heard it if only they won't separate what happen happened after the AL passed away there was a a big rift between them what is the sh of the alter the Sun versus the talid M sounds familiar today right you have children who believe the father wanted so and so and you have uh them who say so and so I don't have to tell you but it's present both here in America with the bay you know all same thing okay and then he moved Rabin moved to St and he opened up shop what did he sellus his re was theba he was a laer but he believed in a certain style the style was to keep more of the Al's words that people hear the words the his style is very elaborate so although the words of the are found in the they're swallowed why CU one page of the AL could be 10 pages of his son the that was his style and you can see this today if you if you care to learn the take one look at the same m in what's called of the and you sees Pages upon pages and by the Al it's a page or two so this was the disagreement between them and maybe I'm over simplifying it but it's fine for now so I want to tell you about this that I heard from one of my was so he said over what he hear from his Mas it goes way back that once Rabin was finging and he went into Aus and he jumped on the table that you understand it's not like you know he premeditated now I'm going to jump on the table it's 11:30 at night I got to go to sleep at 12:30 and there's a lot of people here now it's a good time to jump on the table that that by us byab and by should be by anyone was what we would say F disgusting like you're such a Gyver you're such a bver if that's what you're about then don't jump on the table right anyway he didn't do that he did automatically his body was he was so so uh moved by the experience of what he was what they were foring about that he jumped on the table and he went into a trance some kind of Trance that were there other words who saw this they said you know Aaron get down Aaron get down they did not believe words they will of the m so they weren't him of his and they didn't believe that his trans was authentic they didn't feel that that that his his his the vas experience was in line with B but it it still had an element of GES now of course who are they and how can do you know what's going on but I'm just telling you something that in Yesa this was a and again it could be this this came from the were against the the but the point I'm making this the point that I want to make what what and and you know you see such a story if you say it in the wrong context you say it in in in in bells or visionet or here or there they won't relate to it and and it'll only make damage you understand you have to be sensitized to the whole ethos of how approaches life and God then you can you could you could say the story and not be offended but otherwise you're going to be big time offended you call them ARL ARL instead of you know what I'm saying you have to you have to have a background to understand that this was the kind of language that was common in the kabad um Brotherhood okay and from where they were coming from it was justified put that same language in uh visionet or bells or or or or breast or whatever else they they'll throw you out of the B medish and they'll say you're you're you're you're aak you know and listen when R ashkanazi the former uh R the father of the who the r today in when he was 15 or 16 he was he was a genius you know he he was a really gifted person so he learned in 770 so he had with the Reb so the Reb asked him by by who are you studying who is your teacher so he said by Yale y is but you know again didn't put the but he said and theba looked up at him and smiled and said you're permitted to call him Rebo in other words you should be calling him reboo so there too it seems like this you know post Holocaust the formality even was necessary in kabad and I would argue that's because the world changed and and the American and you know Freedom would take this in a negative way like oh you're a nothing you're Yoo I'm and you're yoyo so the formality took a more important role in the Jewish Community but in Russia it was just the opposite okay so all I'm saying is that this story that I told you before with aatt with is called by is indicative of this concept of this this is to address Yi and M's point the difference between something that is true genuine authentic not or is it is it still plagued with yesh it's a very very very refined line and that's what the is talking about to know the difference you really really have to be genuine and it to feel the difference and and and mean it you know so this also addresses if you've been around kadik andin and Bim especially Bim you know they tend to to belittle you know anyone that you know shows I'm going to use the word flaunts their religiosity you know it's like you're you're one second you're great why do you have to show it to others go to your corner you know SOA when you say you know learning sometimes that's full of GA you're right and that and and and usually you're also right that you usually the person who has more bit doesn't Express himself that way H what do you want to say two questions is there any relationship between the Steller and the Mala that we it's sound like a similar [Music] story you once taught us about the Mala right and his and his Breakaway yeah yes and no yes and no yes and no because by the Stella it happened a 100 years before the Malik and it was a much uh was there a h was there a h of the line of the no just ju ju no no just he and when he passed on it it it finished and and the amazing thing is that the rebbi in 1960 encou encouraged they should print hisus and the rebba said when he said that I have I have that yeah you have that right learned right and and the Reb said I'm going to get it over my head from the older because by by the old by you know they just didn't want to have anything to do with it because he departed ways with this the Altera son but here's another thing you look at the rebba what kind of sadic he was how genuine he was he says today post Holocaust print that all those arguments forget them you know we're not at the level we're not at the level and we're not in the time place in history where we're going to bring back you know these arguments 150 years ago R Khan told me when I asked him about someone had written a very good article about the the the differences between the and so I wanted clarification at certain point I asked so he said I didn't hear from anything about it so I I I I can't I don't want to talk about it I don't know which which is that yes go ahead one other question I think in one of the M we had in the uh he used that phrase from the Z that you quoted earlier of the two of the two that are never parted and I was talking about the SP I was just trying to remember the context yes yes very good hillo very good um it's talking about the are closely related they never separate yes but in in the greater context he it was applied not just to the Spheres but to real life it looks like we'll have to begin tomorrow the chapter inside we had a we had I think we had a great fabr you know listen listen it's important to faing it's important to talk and it's important to understand cuz your kid your children grandchildren friends you know and these are things that are not spoken about many of these things the background and the philosophy and you know and and as the world progresses the kids so I find I find there's such ignorance in the these things even amongst katnik you know there's such ignorance and it's it's I'm not blaming but it's just like it you know it's like I went into the bookstore a bookstore here that sells my books I came out with a few new books a book in AA kabad so I went in just to see what's going on so the owner says to me Mr Big Eliz rabar and big Eliz a very fine Jew he says to me I tried selling your book you know he has he has very specific customers Weinberger you know he had like the the the crem de crem of the Jewish world over the last 7080 Years cuz his father his grandfather started the store in the 1920s and 30s you know and and so you know what I'm saying anyone it came they shopped over there and and and he and he's able to get from Mar like like the first one in America that has this farm that come out in he has them so it's like the place to go and I've told you before there's no sign on the outside you know little sign on the window front it's it's it's it's really worth if you ever come to Brooklyn just to check out this store because it's it's really one in the world any I I don't know I don't know the address but it's on 16th Avenue in burrow Park a block from where I am between 40 46 and 45th 44th and 45th whenever when you get there next time you can look it up online anyway so so someone came into the store and he was one of the people who Mr Big elizen thought you know that this book that I wrote in a gooda he would want it cuz you know it's history it would footnoted well and it's you know you know controversial issues for a 100 years the GBA and the previous rebba and the rashab and German and Bryer you know there a lot of very important historical things so so he told me that listen to so this is what the guy answered him I only buy Suare and books that are from the 13th century now you could you could explain that in two ways he like dolphin why are you writing about things from the past we're living in 2024 we got to we got to work about our kids and grandkids being religious we got a war in there justr now what are you what are you worried about what was 150 years ago that's one way of explaining it and the other the other way is the other way is that um you know he if he really wants history he'll go back to the 13th century what I'm writing about 100 years ago 150 years does not doesn't qualify for history okay have a great day see everyone tomorrow Sant bye-bye nice byebye thank you're welcome byebye take care