Derech Mitzvosecha #1- Ahavas Yisrael: History of Sefer, Maamar questions - RC Dalfin

So we're here to learn the first time learning the in our nine 10 years of learning. I remember years ago Yi is not here yet but he asked to learn uh something from the well the day has come that we're about to start learning something from the let me just give a a brief interview a brief introduction that was Raband of Labavich I believe he was named after Rabbsk um the rebi of the alterb When the BMP when the mag passed away, he left over he instructed Mandela VPS who was also known as Ra Mendel from Harok. I guess he lived in Harok and he left lived in VPSel who authored the safer priorit which you could still you know learn today and we have it. He and Rab Khalisk of Khalisk were the two appointed students of the MG who were to take over were to take over his position. They decided to make aliyah and they took with them and they left over the balata for the region called Rison Belarusia. Belus white Russia when I was growing up was called white Russia. The grandson of through his daughter not through his son do the second but through his daughter D'vora had a child and she was she they called him Manak Mendel. Hence ofab the first mendel the third and just for the record his father's name was Shalom Shak's father. So his father was not a was not a kabad reba but it's through his mother and there are stories you know why he became reba but right away he was recognized as a child prodigy and he spent time with a za with the alterba and so much so that theorim inra and which we have as the kind of foundational of the balatana were chosen by him by the grandson. Which one which my murm should go into that safer because said thousands of my throughout his year. Today you know hashem I think most of them are already printed because the reba gave instructions in 1980s to start printing the murm of the alterba. So we have like 20 20 20 volumes almost of every year's leadership of that he said theim are different in the sense that the are the ones who chose those to put it into a safer attributed to his grandfather for the public. So there's a difference between and between the as he said them yearly and the are chosen by the and the fact is that for 225 years the study every shabas and throughout the week we don't study is my I recall a letter where the rebba writes to this of the known mashp in in in [snorts] France in in in in Brunwis who was a you know was a mashpia and a special refined Jew and the Reb says to him I think this was in 1952 in conjunction with the Reb's birthday he says to him in the letter with great joy the new my alterb were printed now we have something new to learn because the Reb everything that came out he put his hands on he you know he learned everything so he tells Nissen like you know Okay, you know, we have all the I'm paraphrasing. We have all the oldies, the reruns to say on reruns, but that idea and here we have something new. So, you know, get yourself excited. So, who is the one who chose the in was the So, this is a very significant point. People don't put, you know, any much thought into it, but that shows you what kind of quality person he was to rely on him. the grandson of the alterba. In other words, look, the didn't do that. The son of the alterba didn't do that. For whatever reason, he didn't do that. That means that during the time of the we didn't have the I I I assume the not I assume. No, we we didn't have it published. It was only the grandson who did it. So just just shows you that not only was he significant in his own right as in the third lab which we'll talk soon about a little more but also the way he took his grandfather's and made it possible for the greater public is very significant until today. So when we talk about seven rebas and we talk about our rebba the last reb etc right uh you don't hear much out there about the the previous ones truly not the another point when he would review my shabas the 42 years that he said and there were periods in which he revealed viewed myim that just came out in print from different rebas. So there was a time when the myim that Samedic were coming out I think in the 1960s and the Reb would review them every time he said a mimer. Then there was a period when the marash the fourth reb was coming out because they were all manuscript form. So it took a staff to put it together and to publish it. he started to say my morim of the reb Marash with his own insights of course but based primarily on on on that Reb of the time. So that's another interesting point. Now this you see that under it it says mitzvah the reason for mitzvah. So there's two names to the safer to the or I think that usually called it of the I I'm not sure when he spoke about it in public if he really called it for some reason. I mean some have a you know have a a thought that the first time that the which are theim explanations of mitzvah which makes it a very unique safer and by the way not just in this is studied in other groups too where you haveisabidis on mitzvah explaining mitzvah it's a very unique thing It's something that talks to people muza and you you'll see as much as we cover in the safer it's very very um tasty right you have a deeper understanding of what mitzvah you're doing not only the reasons the mechanical reasons but you have the spiritual insights mystical insights better said into the mitzvah was printed in 1911 by a Jew named Rabbi Behovski Rabbi Mikovski was not a follower of the fourth labba but one of the other sons had seven boys. One of them died Yankul Jacob died in in teenhood and he was left with six others. The oldest one which our is a great great grandson of Rabam didn't want to be a Reb. So you're left with five that became Rebes. One of them was um the the Reb who parked himself in Lead where the alterba came and you know after he went to Liadi. So he went back there his name was Alman and there was another one that went to the town of Kapish capish and they settled there and he became the biggest at the time of all the five other sons withidim. BECAME THE LARGEST KESH not not Lubavage. The youngest son, the Reb Marshmall, the fourth Reb, our the fourth Reb, he became the Reb in Lubavage because his second brother Rhud known as the Maril passed away 6 months after the Tamadic passed away. He was instructed by the Tamic in the will to stay in Labavich. But but he was a very very um abstract type of person. And when he returned when the passed away, he was in Ukraine in in inuk. And he came back after Pesak he was he came back and the BB the one who documents a lot of this writes that he saw a fire burning. What do you mean saw a fire burning? He saw unfortunately fighting amongst and the fighting would between the and the and he couldn't tolerate it. it it wasn't for his. So he he left he left to to his son who was already in copen the first I think in Baltimore Hill knows someone who's been putting out his from the right so that that's that that's that uh side of of kabad anyway six months later he passed away that's the story you could you could figure it out or play or say whatever YOU WANT BUT THAT'S THE facts later he was and he so he was so he was supposed to be with with the youngest that did not say who should be that who should replace him in to be he didn't say that he just instructed that his oldest son that want that already had his second to the oldest son and the youngest son should remain in labage and they did and and he and he didn't because he felt the fighting was too much. He doesn't want to be part of it and he left to his son he passes away 6 months later who then is left in lab the youngest son Marash the off the person who who printed the first time the the in 1911 was he wasn't a of the Now that was very problematic for the they were very upset because their perspective you NEED PERMISSION FROM OURB TO [laughter] print is in of ofb of it who gave you permission. So they said well we need your permission he said I I'M NOT YOUR I'M A OF THIS OTHER of another brother. Well it didn't go down well. The fact is it was printed and the fact is that it it's it it is so desirable to learn because to understand the mitzvah the mystical meaning of mitzvah that I heard that even in this in labavich in the yeshiva of labavich were you know with the cuper was a taboo you know they were very upset with the the cuper movement. They would learn this but THEY WOULD TEAR OUT THE the page which says printed by Rabbi cuz they didn't want to have any association with with him but THEY THEY WANTED THE Morum you know you just think of this you talk this is like uhund 20 20 years or so I'm talking about 1911 to today and uh these antics happened [laughter] And it happens today and today I would say it happens less because I don't know how it's by you guys over there in BME over [laughter] there with with the protest and all the stuff going on there. >> I don't it happens by people who read Labovich with a title page Mel Hamashia that they take out that page. >> Ah okay. But that's okay [laughter] I I hear you. I I wouldn't make that comparison. say you're talking about you're not talking about uh Oh, you're talking about the You're talking about the tearing out. Okay. Okay. I I don't tear anything out. I I'm not from those that tear anything out. I don't know. I don't agree with printing that, but you know, but anyway, let's let's not get off on a tangent. So, the I'm just pointing out to you is a is a very unique safer. It's a very beautiful safer and um when was it printed? I'm sorry. When did the Samic write it? So the Reba writes, our Reba writes that he approximates it was written between 1814 and 1828 lived to 1866. That means he was a young man. Could you imagine a young man should be able to write such a safer of amazing really amazing. One other thing um the Reb encouraged Khan bypas with the Reb and he asked the Reb what should you learn with the students? So the Reb said and so we in yeshiva the way worked is in the first time we started we learned um the safer some of it the easier relatively speaking the ones that are a little less cabalistic that has less kabal in it and then we went on to rash shop, but know that this isn't this isn't just, you know, for beginners. On the contrary, this is this is deep stuff, but there's different ways of of learning it. So, I I want to use the style of just covering ground. And this way, because if we if we analyze every line or two, um, you know, we won't get anywhere. And there will be cabala, and I'm not going to go into the cabala, you know, I'm not teaching kabala. I I want to teach theidas. Any questions before we begin? So, uh, we'll start. Anything? Any? >> Yeah. Rebby, just one question. One question. >> Yes. You weren't online. Y, you weren't online. I told everyone that I'm paying back a debt to you. You remember like nine years ago, you said, "Why don't we learn something from the >> You don't You don't remember?" And I remember. [laughter] >> Go ahead. Go ahead. Yeah, it's very possible. Go ahead. So, so when when the Sedak was nif, was there was there a split between the sons? >> Yes. >> Meaning when you said I mean they didn't they didn't carry on. >> They all they ALL WERE LAB BUT THE LABAGE was the name of of the town, right? Kabad is the philosophy, right? They all were kabad but they moved to different cities. So one was in Yin, one was in Ladi, one was in Kapost, one was in Lavage and I think and and and the other one went to to Abuch. >> There was one named Nakman, right? >> No, no, >> no, >> no. There's no name in in inad I mean you know through I think might have been related somehow but the no anyway so the you know when I and I want to say when when you say split it's not as though you know they they it's not as though they hate each other you know they they just had each one had and and and um that's it and the question was you know later with manuscripts and and property and they had a and they had three and they then once they made they accepted the agreement uh they went on everyone went on so it wasn't so basically it was all kabad all kabad and that's one of the reasons why kabad is the is is the largest of numbers not even a question than any other group of the Russian groups I'm not talking today also but I'm not talking about today I'm talking about last 150 years 200 years from from because that's not only did have 100,000 it says BUT HIS SONS HAD they were allad so basically that whole region in Russia was all kabad then when you went over to Lithuania you had litfox you had kabad too but mainly litfox but in Russia it was heavily kabad God. Then you had Stolen, Kleen Stolen, you had Breastv, um, Chernobyl, you know, but but because of the all the sons and they were teaching now, so so I want to make it clear. I'm not saying that Chernobyl didn't have, you know, rebes. They did like my father is from Romania and which borders a section over there where there was Chernobla rebes bana bana rebases you know but they were all like a small you know say it wasn't like the holy rnner you know like the big rebba they all took little places so I I think if we to do a study and I haven't seen a study but if we do a study on this thing you it would it would be clear. Um I I I think I once told you there's a safer that that I have here called H was a journal that in the Libavi Yeshiva they put out in 1911 to 1914 I believe and it was geared towards the brother the the the child the brother and sister of those that are studying in yeshiva and it was twofold. One was to encourage the boys to go to learn and to come learn in labage yeshiva. The other thing was those that don't go should you know give money and support yeshiva. It's a fascinating uh publication in Hebrew and in in Yiddish. And in the back Rabbi Gerariodari who's the the raarashi of Kulan today. Rabbi Gurari um he put out he re he reprinted it but he also reprinted it with with an index of all the names mentioned in the in in the uh monthly publications of the of the children who are me who gave money for her and it's very fascinating to look at the names because I found over there some literature names but What's was also very fascinating is there's like 10,000 names. Most of them we do not know today who who they are there. So again, I'm not saying all were kabad, but most were associated with Kabad. 10,000. So it's clear to me that kabad was like rampant all over the place in greater Russia, you know, USSR, whatever you call it. It was, you know, and and and people were sending in. You take a look at those names and again you won't we won't recognize today most of the names. Let's say Rabbi Kamki Rabian Kamki um you have a name Kamki over there for Dolinovanki came from Dolinov. So it could be it's him or a cousin of his. Now he happens to have Lebavich ancestry in in in his family. So but but so the point is that I'm just supporting what I said before. Anyway, let's learn a few minutes over here. this begin and we'll continue tomorrow and more page 20 page uh in the regulars I don't have the lessons in in yet maybe I'll get it but not right I don't have it there's a prohibition to hate another Jew and it's a mitzvah to love another Jew so there's two points here one is to hate and one is to Let's see what he says. This is so right away he gives you the mitzvah where it is says do not hate your friend says don't hate your brother in your heart. Yeah. Now it says here this is mitzvah 238. One more point. The Reb writes, he doesn't know why, does not list the mitzvah in the order of the Rambam or the safer the one who wrote has many mitzvah. It doesn't follow that order. The Reb doesn't know why, but this he writes is the mitzvah 238. Okay. to love every every Jew. You should love your friend as yourself. It gives the source. That's already the mitzvah of Gimmel. So we have TWO MITZVAH HERE. NOT TO hate and gimble 243 to love. Go ahead. What that list that's from the list of the >> That's right. Thank you. Thank you. I meant to say that right. So he's following. Correct. I'm very important that you said that. But again that doesn't explain why it doesn't follow the order which are the you know what I'm saying. Okay. And it's known the saying the teaching of Hillak and Hill the elder to the G to the convertab page 31 right the G comes I tell teach the whole one foot and HE SAYS THE WHOLE ON ONE FOOT WHAT YOU DON'T LIKE what you despise don't DO TO YOUR THAT'S THE entire and the rest of the SHAHOO IS JUST an explanation an elaboration A CLARIFICATION OF THAT ONE mitzvah of that one concept finished comes along. So that's what yeah comes along and he asks the questions truthfully it's not understood it's not that understood why the the word is it would be correct if you would say if you would say this comment about mitzvah between man and And it makes sense. You don't like to hurt yourself. Don't hurt other people. But regarding mites between you and Hashem, what did he tell him? THE G THE G SAYS, "TEACH me all of all of includes and both So he says WHAT YOU DON'T LIKE DOING TO YOUR FRIEND DON'T WHAT YOU DON'T LIKE DOING TO YOURSELF DON'T DO to your friend. What does that have to do with God? That's the question. Very simple clear question right? Okay. He adds more more specifically. It says about if you do righteous good what is Hashem? WHAT DO YOU GIVE TO GOD? GOD needs Hashem needs your righteousness as is known the the concept over here when he taught when he teaches this he would say he doesn't understand what is adding what is the bat over here how somehow the question becomes stronger by by quoting THIS CONCEPT THAT WHAT DO YOU ENHANCE to God. So I don't know if Rabiel [laughter] didn't know he doesn't know but that's what it says. So let's move on. Hill if it says something in the in the kabad.org interpretation tell me if he if he explains it. Okay. Go ahead. >> Mhm. >> Does he say something there? You want to read it? >> Yeah. Yeah. Um so uh he says what's the connection between loving one's fellow Jew and the obligation to wear to fill and observe chabas or perform any or other obligations to God. >> No that's the first question the next the go ahead >> and then and then and then it says mitzvah between man and man involve giving tangible good and benefit thus their positive value can be readily understood. The mitzvah between man and God by contrast emphasize kabal's acceptance of God's yoke for ultimately any act performed on this material plane is insignificant in his eyes. Thus seemingly the mitzvah between man and man are of a different nature than those between man and God. >> Okay. So okay. So I understand. So he's bringing this point to show there's a difference between mitzvah between man and man and man and God. Okay. But it doesn't really make the question stronger. It just it just explains the difference between man and man and man and god. Okay. I I understand what's bothering why he said why he's asking why does it need to say this for the essential question. This is not adding to the question. It's just adding to tell us there's a difference between man and man and man and god. Okay let's go on now. It's also known when it says we say this in the morning in the text of it's proper to say it's I accept I hereby accept upon myself the commandment of loving my friends as myself because it's a very great foundation in service and we need to understand the concept. So the third the third point he's making is since the Arizal right know that's from the Arizel the Arizel says you should say this you should say this in the morning except upon myself the mitzvah of Israel obviously it's such an important thing so so you UNDERSTAND THE THIRD POINT HAS NOTHING TO DO seemingly with the with the previous TWO POINTS THE THIRD POINT IS GOING BACK TO THE BEGINNING OF THE MIME the that you're forbidden to hate another Jew and you you must love every Jew So to this he's saying that we need to really take a look at this. It's so significant that you're supposed to say IT EVERY SINGLE DAY AND think about it before you you you you begin ding. So he wants to look at the overall aspect of we will learn tomorrow. Byebye. >> Thank you very much. >> You're welcome.