Basi Legani 1951, #6, chptrs 8 & 9- Rebbe's mission is outreach & we must do it- RC Dalfin

So good morning, good day. We're learning this last uh this mimer. This will be the hopefully we'll finish today. So tomorrow we can have a fabangan. So we're up to the point where the Reb said that the passing of Satikim and this mimemer is associated with the previous Reb's passing on YuchAT which is tonight tomorrow the anniversary the 76th anniversary of since he passed away in 1950 in Brooklyn in Crown Heights. And I and I I've met people who still remember being at the Levia. they were 13, 14, 15 years old and the yeshiva took them to the to the funeral in Crown Heights. Um, so he talks about the comparison between the Tor the Torah's instruction how to attain purity from spiritual ritual contamination known as death. And uh it's through the during the times of the temple bas it was it's through the um the sprinkling of the of the ashes from the red hepher which is in the Torah and uh the sages say that the passing of sadikim and that energy that's created on their day of passing is as great and even greater than than than that experience of the sprinkling of the um of the red heer. So this points to the fact that a yard site is not just uh you know a time to reflect well I had a mother and I had a father and you know but actually there's something taking place in the world in the physical world on that day. Let's continue chapter 8 in the mimemer from Basil Gandhi 1951. Chapter 8. Here we go. He could be spotted and this is the idea that's brought from the zany that when passes on the chapter 8 that although there have been many there have been several many concealments and and and and and obstructions and questions and things that we don't understand the refers to here the Holocaust uh and also the passing of his own father-in-law who's a sadic this all of this is not enough in order for God's specialty his preciousness to be revealed in on earth in all worlds there was also the removal of sadikim kosher As we learned in the earlier chapter, this is as difficult is difficult not only as the destruction of the temple more so what's the purpose and that this will this specifically will draw down the most precious aspect of God's presence. The says, "And this is what's demanded of us, of all those that know, that are conscious and alert and aware that we are in the seventh generation. The entire virtue of the seventh is that he's seventh to the first. The first referring to didn't s he didn't look for any self a grandandisement of any way and he didn't even look in search for snafish as we explained the difference between and because he knew because he knew that he had a mission that Hashem placed on him as it says in the verse God says to Abraham, "Call there in the name in the name of God." God world that the world is is is God is made by God created by God. And comparable says in but of came to such places in which they did not know about godliness they didn't know of Jewishness and didn't know even an olive and a bay the letters the first letters of the Hebrew alphabet zon and and wies in such a place. He put himself aside. Not only did he call in the name of God that there's a God and the God of the world, but he said he made other people in his surroundings also announce monofism. It's it's known when the or the sages use the do not read the verse so and so but read rather read it so and so. So it's known as a rule that when that language is applied by the sages both exist. It's not as though Iser the second one supplants the first one means he called Moshe right means he he made others call. So if the kazal say that a made others call in the name of God you would think that he didn't call anymore in the name of God. So the Reb says wrong the the rule of alik brought in in in this in the Talmud re in it it doesn't exclude the first one it adds to the first one but it doesn't remove the first one. So in other words a called in the name of God and additionally he made other people who who he knew also call the name of God. And that's why it says in the Torah, in the written Torah, he called we must know. Nevertheless, Mark, what the Reb is saying is that Ara needed to know that if you want to call on the name of God, if you want to publicize monotheism to others, YOU MUST MAKE OTHER PEOPLE ALSO call the name of God. YOU CAN'T JUST SUFFICE, HEY, I KNOW WHAT GOD is and I'm going to call on the name of God. Thank you very much. But for your calling to be the ultimate true calling, YOU HAVE TO GET OTHER PEOPLE TO CALL ON THE NAME OF God as well. Now, do you see that this is this this is what the Reb did since 195051? He sent out and he made other people call the name of God. this what we're learning now which he said in January of 1951 for the next 42 43 44 years till it till till he passed it's exactly what he did so here you see he didn't just preach he lived he called in the name of God the was a sadic and he called in the name of God but he didn't suffice in his little corner he spoke exceedingly and and and and non-stop about the importance of going out and teaching other people about Hashem. So the this is why this mime maj is called the foundational mimer of the Reb's mission. If one wants to know the Reb's mission, they must learn and and really relate to this minor because it it's here. it it's all here now given at the time when it was said maybe not maybe most probably didn't pick up on it but Khan our mashia he picked up on it and he later took that and he publicized it with his friends you know because now we have it all in one context and in one discourse at the time as I told you was said in with three separate breaks during that fra rang in January 1951 and uh I I know that it didn't most people didn't get it but Rabiel Khan got it and he got the message behind the words you know it's like sometimes you listen to a speaker or you read something and then another person listens and reads the same thing and both of you walk away with a different understanding. one person gets it and the other person, you know, he read something very nice. Thank you very much. And I can tell you that from writing and reading and and and and still, you know, there there are there are it takes it takes a while for something to resonate to resonate to get the greater message than just what's written or what you hear. That's why the sages say only after 40 years does one understand the depth of their teachers teachings. You know that 40 years by the way that's in the in the book of the Deuteronomy 40 years of maturity you wake up and you say aha famous story with the they were asked what's the difference between when you heard from which is godliness and you know esoteric ideas and mashiach mashiach will teach the same ideas. What's the difference? Whether you hear it from Mashiach or you hear it from the And you know what they answered? They said the difference is aha. What's the aha? The aha is there's no difference. when Msiah will come IT'LL BE SO CLEAR and then we'll say ah that's what the meant now I got it in other words the the the ultimate expression of Mashiach is in the aha THE INFORMATION THEY HEARD from the years before but they didn't get it it didn't resonate when Msiah comes, it'll resonate. Now I got it. And and if you think about this in your own lives, and and you know, think about things that you were taught in school, high school, college, it's in in young, you know, teenage years, early adult years, and now we're older, 40 years later, and I think you'll see what what I'm talking about. So all of this I'm saying is part of what the Reb says here that that that he says here that this idea of of not only calling the name of God but making others call the name of God. That's the that's the requisite for calling the name of God. And that's what the Reba did. He didn't just suffice to to be himself a a good Jew, a learner Jew, a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a Jew that believed and all that, but he shared his message with with everyone. Let's go on. Let's continue inside because we have to finish. So he says now look it says and and and Abraham called Godam world. The Reb says it doesn't say kale with a hey before the word god of the world. Why not? That would imply that God is one idea and the world is another separate idea. Rather God world implies and that would mean yes that God is all powerful omnipotent and THEREFORE HE DOMINATES AND CONTROLS the world. The implication is they're all one. Next chapter, chapter nine. And although the is not going to talk with humility, who can say that I am on the level of Abraham, right? I will do like a we're small people. Aram was able to do that. I'm able to do that a little bit is applicable to every one of us and everyone is obligated in this activity and and everyone has been given the powers. He's been given the powers and ability to conduct himself this way by seeing the first men of to the point and the says my father-in-law has showed us the way has my father-in-law has paved the way and given us the powers. And this itself is the beloved thing about the seventh generation. Look how how much powers was given and revealed for for us. And through this we will draw down the primary divine presence below in the physical caporeal world. It will be such a revelation greater than prein it says regarding the messiah he'll be exalted more than the first man Adam. MASHIACH will be more exalted than other priesth. And my father-in-law who carries our illness and he carries the pains of of that exists. These are quotes from which means he he he he carries and labors the sins of the generation. Meaning to say we goof up, we stink up and the cleans up the mess. For just as my father-in-law saw our sorrows, our problems very soon and very and right away he will redeem his flock, his sheep from the spiritual exile that we all are that we all have. Not just vigos hagashmi and also physical exile both together. So here you also see that the rebba believes that his father-in-law after he's passed away he will be the mashiach. Now you can understand why the mashia have what to rely on. The Reb didn't say here in in in black OR WHITE WORDS, MY FATHER-IN-LAW WHO JUST PASSED AWAY A YEAR AGO is the Msiah. But if you put two and two together and and and again, it's not a novelty because other Sadikim said the same thing about other sadikim. In other words, there is a a a a a certain expression that's allowed by kazal to to to to use such language. Whether it'll be literal or not, we'll see when Msiah comes. But that the language is acceptable in this form. You see it right here. Look what he says. My father-in-law will redeem us from our spiritual gullus and from al and also from our physical goals. That's what it says. And he he place us in the corner of light says all this this activity is just what we call manifestations. I think one of the words here in my in my text is extra. He will connect and unite us to the essence of God. This is the inner purpose of why the God made the world in in a progressive descent. And God allowed there to be the sin of Adam's correction. And he also allowed the passing of through this specifically we will reach the highest heights. And when Hashem will take us out of Gulos with an exalted hand and all Jews will have light in their in their dwellings. Yeah. Then there will be probably from this week's para not probably but pro we have to check if this mimer was said during but um then there'll be will sing the song god will reign forever as it's in the text of as it says in the translation of quote the God will reign forever. And we conclude God will be the king. God is one. His name is one. There won't be a difference between Hashem and his name. All this happens through the removal of the passing on which is even more difficult as he as it says in the in the even greater than the destruction of the temple in a sense since we already experienced all of this. In other words, my father-in-law has passed on. Now it's up to us the seventh generation and these are the famous words that we repeat and we use many times in writing. May we merit zen that's we see each other that we we see ourselves with the rebba the previousb right here below in a in a physical body and below 10 cubits and he will redeem us and that This last line has become as I said a a wish that wish each other both in in speech and also in writing. So we have concluded the mimemer of basani tiny olive the foundational discourse the mimer of the reb's mission and now we are 76 75 years later since he said this right 1951 to 2026 and we look back and we reflect and see that indeed was fulfilled. I I um I I looked at a a clip that they send out and I see some of my teachers and and and you're talking about people who were Holocaust survivors and other who went others who went through Stalin and these were devout Jews. I'm telling you I I knew them. This is not I'm telling I knew these people. I I learned by them. I I observed them. They were so devout, religious, kind, smart, loving, right? And then I see them so devoted to the Reb. So what it hit me like like you know what is it about the reb that these people who are so special in their own right are subservient to this sadic. You know, when you talk about someone who doesn't have a pedigree or someone who who didn't refine themsself, a person who didn't go through difficulties and made and made something of themselves, okay, they need someone to latch on to. But when you talk about individuals who have all that, what do they need someone to latch on to? It reminds me, I asked Rabbi Hershel Shakar. He's today's rasha of yeshiva yeshiva university why you big and when I was writing my book on the reb rabb I interviewed many people I interviewed him and and I asked him like did did he feel that rabbi that Rabbi Salvich was his father figure and you know what he told me No, he says he was my rebi, my teacher in Torah. But he says I come from a from home. I didn't need Rabbi Salvichi to teach me how to be a Jew. I needed him to teach me how to understand the peace of Talmud and a Ramba. You hear that? And I'm not I'm not saying this, you know, to put anyone down. I'm just I I want you to understand with aid in general of allid theis especially and andad I would say in particular in this area it's it's not that way it's going when they reach a certain plateau they they they look at their sadic theirb as their father and although in other although they have a father and they have a mother and they have a good education and they have friends and all that it's all very nice but there's something that gives you that's way beyond. So even a Holocaust survivor comes from Jews and from Jews and a wholesome family and on and on and on and on. It's all very nice, but it's not reb is something very, very different. So, so it makes sense when I look at my teachers and how subservient they were and came to being. I don't believe they were that way in the beginning. It took them time. You you understand? It took time. So for us who you know um we too if if we want we could come to that same place if we want there were people who didn't want and guess what they didn't come to that place I'm reading someone's letters here you know and going back to the 30s and 40s and he's critical of certain Well, they didn't accept the new Reb's leadership like they did the old Reb's leadership. They weren't able to make that transition. So, you know, is a bust. There was the previous bust to the Reb, there's the new bust to the Reb. So, he, you know, here he you have to ask yourself, do I have that same commitment? Do I want that same commitment? Do I feel that same commitment in Kabad? In Kabad, I would say that that the American world is a new world. So although the previous was here from 1940 to 50, the abundance of people that became Kabad from 1950 didn't know him. didn't know that world. So, in a sense, they didn't have that to detract from their commitment to the new Reb. You hear my point? And it's it's a very, I think, important insight. Why? because young people, the new generation, our children, our grandchildren need to be given a chance and and this is one of my one of the last things that I'm I've been talking a lot about and thinking about to give them a platform with guidance from elders. But you got to give them a platform because if you don't give them a platform with guidance, then there's no future. there's no future. And the Reba saw this in 195051. He saw this. He saw that if he wants if he wants to take his father-in-law's work to the next level, he can't rely on the guys with the white beards from Russia and Poland, Holocaust, and Stalin. As great as they are, they're not going to make a new world. They just don't know what it is. I mean I was reading now this morning before Davening I was learning reading making notes about a certain who lived in Tel Aviv after they came from Russia a great RV a great RV labure a person when he spoke people came for shall from all over to the shul and I was in the shul in May right off right off Hayon in Tel Aviv I can give take you there the sh STILL EXISTS CALLED BLOMO Beso and he was rough there and and what I know about him, what I heard about him was great things. And yet when I read some of his letters, he says SOME THINGS THAT WOULDN'T FLY TODAY. FOR EXAMPLE, he criticizes some or some person or people or group learning and he says, "What? learning. LET THEM STOP GOING TO THE MOVIES AND and remove and be clean clean shaven. I'm not interested in their and I'm thinking and I'm I'm telling you this man was top but yet he that was a certain way that people thought back in the old country you know who you kidding if you're really aassid and you're really a teacher grow your beard in kabad grow your beard is grow your beard and stop going TO THE MOVIES AND STOP, YOU KNOW, AND and and your wives also should dress modestly. I mean, he goes into it. It's unbeliev modestly, but if it's not that way, you still should learn Exodus that is a complete turnaround from the mentality. And if you think that this doesn't exist today, it still does. That that entire fiasco anti-art scroll gumas when they came out. O right. Uh we know you take a garra all in in in Aramaic and you you you break your teeth cuz you don't know you know Hebrew you don't know Aramaic and you learn with a kusela you learn with a teacher and you you that's the whole idea of learning the YESHIVA AND YOU'LL UNDERSTAND THE PIECE OF GARRA WHAT'S THIS READING ARTS SCROLL both in Hebrew and English with all the commentators everything's prepared for you I don't know if you guys must remember when it came out it was it was mamish and and and and I remember in Burough Park. I remember in Burough Park they were publishing not art scroll but even they would publish pamphlets or sparum with nudos and people were arguing that they should not print with nudos right >> because you're supposed to break your teeth and it's supposed to be difficult >> right right so what I'm showing you is that you know it's not just you know with within you know there was this attitude of like and There's something to it, by the way. There's something to it that that you KNOW, IT'S LIKE TODAY, WHO'S READING? Everything is on the computer, ON YOUR PHONE. WHO'S READING? Who's writing? Writing. It's outdated writing, you type, you know, texting, right? But nevertheless, it's better that every that the art scroll exists and the kudus exists and the typing exists and AI exists and and Google exists because if used right it's it's it's galdic for yiddeskite and I can tell you firsthand and probably m can tell you from his work I can tell you from my work as a writer I would have never been able to write as many books and have the research without without all of this. Never never in a million years. SO HASHEM HASHEM, do you have to be careful that it's used in the right way and not in the wrong way? Oh, absolutely. Do we make mistakes? Absolutely. But that does and the Reb contributed heavily to this to this approach which was different let's say than the Satma approach or others or or or or you know where they believe that we have to keep the in America and men and women should walk on two sides of the street and things like that you know so that you're all aware of these things says, you know, be in the world, be strong, and be active. Are there going to be some that fall? Yes. Therefore, what? You throw out the whole thing. We'll continue tomorrow with a fab. Have a great day. Zaz, nice conversation. And shillo.