Education of Youth: Is it valuable as adults? Higher level of Love for G-d - Rabbi Chaim Dalfin

so we're learning second section of page 150 which is called as of now I did want to say that I heard say yesterday in the she in preparing it that the line on page 152 in the header that I questioned whether the Al wrote it or not says just as a matter of fact that the Al wrote that line and that it is he himself coined the second section but for the for the introduction which is Page 150 in the page that he gave a name you hear that so the name right the second section that he says is also called its nickname is the education of the of of the minor of the young person the cuton is referring to the H the introduction to the second section but once you go to page 152 and You Begin chapter one it's no longer called it's called okay then let's go it says the third line on the page this is also analogous to what the Ala wrote on the title page of the first section and that is that he's saying that I've gathered together I've gathered here ideas me peace for him from the mouths of books from the mouth of scribes and and the tradition is that refers to the mar the shal and the r and the scribes refers to the and the they eral Holiness their souls are in now here is the tagline of the second section of Tanya it's found based on Al on the first section Shish of and pointed out uh that this is also enigmatic because when we start learning chapter 1 through 12 you'll see that he focuses on two lines in shma and he doesn't talk about CU you have then you have teaching your children then you have the MIT then you have the MIT of all contained in the first section which is par par look at the 12 chapters he doesn't discuss the focus of is the two first is what he what he he will say is called superal unity and we'll learn about that later and and and and and lower Unity fine but it doesn't say that it says the second section of Tanya is based on the entire first portion of krishma which means we have as well and didn't give an answer he said we need to think about this because there is no um it's very it's it's it's it's not we don't know we don't know why he writes kishma he should have said which by the way our next page when we get to it on page 152 well before we begin learning chapter 1 there's two lines there would the writes that there he writes that but I was thinking just as I'm speaking maybe the reason he says is in the does talk about the problem is that these two lines are analogous to the two lines like in the beginning of the first section where he says all all of the 53 chapters all of the 53 chapters are based on the [Applause] P right and when you learn the 53 chapters there's constant uh flashback and mention in chapter 712 and chapter 17 and chapter 35 in chapter 5 51 52 53 whatever in other words there is we see that the the which says on the title page of that t the first section is based on that we see it through in in in many chapters in the first 53 chapters but here we don't we don't find that the par is in the 12 chapters so I'm thinking that just as the name is is given only because of the introduction but from chapter one but as far as the text of the chapters itself from 1 through 12 it's all about the unity of God and the faith in God and and the and the idea of is not emphasized there is not explained there and that's acceptable so too maybe the reason he says par is because in the introduction he does talk about the vi it's my my own thought possibly let's learn now finally it's a in Proverbs imish educate the the lad the youth Al based on his style and form so that gin so that when he will be older that education that you educated him as a child as a you a lad won't go won't dissipate won't leave him he'll still keep that education and and and and live with that education since it says educate the child based on his D his style masma the implication is that this education that you're giving him is not the truth of the truths in other words teach him a teach him and educate him based on who he is as a young man that implies that when he's an older man when not a a young a child that implies when he becomes an adult don't don't teach him that because that's not what adult needs to hear what's the benefit that what's the benefit that says in Proverbs that when he's old he won't vacate it he should vacate it you teach him as a child do this and I'm going to reward you don't do this because you you'll have trouble right as you get older the writes this we don't teach an adult do ter mites cuz you're going get a reward because it's the right thing to do but a child doesn't understand so you give them that candy that says and from Candy it goes to Toys and from Toys it goes to honor and on and on but those are all youthful types of Education that ultimately is not the real reason so's question on the verse in is what is saying here I want I want it I want it should be I want it to leave I don't want an adult to do service of God because of candies Pleasures toys and honor so what's what's in other words what's the value of of the style of educating a youth Al based on what he or she as need in their youth what value does they have for when they're later older that's the question let's continue to answer this we need to give a known IDE the S the source of service of God and its foundations are awe and love or fear reverence is a source for for preventing yourself from doing evil and love of God is a source to doing goodi Commandments you see I told you yesterday it doesn't say with a but it says as will be explained in its place and this is a reference to Tanya chapter 4 right so here we are in the second section of Tanya we already learned chapter 4 in the first section and it says as it will be explained in chapter 4 of Tanya chap section one this proves this is one of the places that proves that the AL when he originally wrote this intended for this to be the first section of Tanya and they I want to go back to the language over here look at the language guys it says it says two languages here pay attention The Source right the root and the foundation what's the difference and the difference is the is where you come from your roots is not just where you come from but yet you are now independent the building that goes up is based on the foundation and what happened in Surfside Florida several years ago when the building collapsed like a pancake right that's because theodos the foundation was rotten was destroyed was ruined so fell and like a pancake many he eaten some of two of who we knew from the laage community passed on what what's what am I saying what am I saying why am I sharing this the you can have good roots my grandfather and my great-grandfather was this H was this go but if it's not for if it doesn't become your foundation as part of your building it it's meaningless it's nothing it's like you always say is a bunch of zeros if there's a one there it makes the zeros valuable no one there it's a g f buus nothing so says here the the um the Shish The Source the roots of and requires two elements all for Hashem reverence Y and AA and and and both of these Notions not only are they the um the way you know where a person will have a relationship with God as far as my parents brought me into the world into a from home but you will stay that way it will become that as you grow and as you develop your family as you become an adult and you have grandchildren the build building that you built will continue standing the edifice will be Eternal and Everlasting why because the roots because it's not only Roots but it's a foundation very very important point that is very very kind of uh um um cryptic in the words of the AL here but that's what he's alluding to andem isn't just you know it's a good thing I have a nice feeling I want to feel I want to be inspired so I go to a good lecture I go to a good sheer I go to a goodin I go to a good B I go to a good carak minion and I feel great what about when you finish the carak you come outside are you still are and later as the day goes on and the next day and the third day right you go to car Min on a Monday on a r KES and they're playing there with there with the with the music music Beautiful no Tuesday Wednesday Thursday Friday night they can do singing again what about Tuesday Wednesday Thursday I would like to see you on those days are you jumping up and down and all exatic about hasem then if you are then it shows that the music of of rashes went into your bones it's in your DNA and you can't sleep because of it and you're just jumping singing for a but otherwise okay it was a nice thing nice experience and a beautiful experience but it doesn't last it's a shish it's only a root it has to become where it's your foundation for your building Tuesday Wednesday Thursday okay let's continue and it says he just gives you the reference that the is also considered part of The Commandments it says in the laws called chapter okay so now he tackles the the notion of love love forem it says because I have commanded you to do it to love God asks how can you how can what does Hashem mean by saying you are to do love I either feel it or I don't feel you God I either love you or I don't can you force God to can God force you to toce you fake it till you make it yeah can AEM force a Jew to have love in his heart come on we're not talking he said fake it till you make it God is not a faker you know we're the fakers hasem is em Hashem is true so if hasem in the says to do a that's the question Al what do you mean to do AA you can't force so let's go further how is the language of the Torah possible when referring to a love within the heart and the explanation that he explains to answer this question we're talking about two kinds of love for God one of them the first kind of AA is the cation of Soul the expiration of the Soul by its very nature El to his creator to God when a Jews intellectual soul will overpower over the material of the body and it will lower it and it will better set subjugated under its control the fire of the soul will flame itself and Rise automatically the and it will rejoice the and it will be happy but hasem in God o God is its creator it will have pleasure with for God a wonderful pleasure you see here calls this the Abundant level OFA which we learned about in chapter 43 of T those that are you hear is those that Merit this first level just like it says in chapter 43 in the the the this level of AA is a a merit you don't get it automatically by doing Mitzvah what what you Mitzvah do it makes room and makes it possible that if God if Hashem wants to bless you with this sense sensation and this feeling of love for him on the highest level to the point where all you want is Hashem you're available I'm available for you God but I can't turn it on I I all I can do is make myself into a receptacle that the arena the area is clear now if you want to gift me that I'm here that's the first thing and that's why it says those that Merit to this level of this refers to the it says be happy with God right away he says not every person merits this says to get this gift you need to really refine your physical material very very much so and he's not talking about subjugating the he's talking about you have to become a person that all that interests you is God the way refers to it here in the second column is not the same as the subjugation of the material which he alluded to at the end of the First Column that means subjugating here is's talking about in order to get a says one needs to refine himself so much so that what they feel is spirituality not physicality can you imagine but that and because then then you're you're you're a k you're a vessel for and that's why it's a very high level that's why it's called and that's why it's not for the average person only for theik let's continue the in addition to refining your material and physical you need to learn a lot of and do a lot of good deeds har lots of to Merit to this superal soul which transcends the lower levels of spirit and soul briefly it says over there there's three levels right we know there's five levels we're talking about the first three I so the difference is that neish is the lowest level is associated with action or as it says elsewhere it's the the liver the the advice comes from the liver which it has the Practical aspect okay it's more practical then there is um of speaking R is associated with the mid the left the heart also very nice but still it's already orientation a Feeling then you have is brain the brain and the compared to the heart and the liver is much more refined so that's so says and explained also at Great length that it's the that level of spirituality that one will Merit to access through lots of Torah study and many good deeds and as he says the language uh right it says the language no no I'm sorry you need a lots of learning lots of to have the of being gifted this which is he says the what we call the superal the upper soul in comp comparison to R and which is the lower levels which is the experience that he's talking about here the bottom line is that this higher level of AA you can't you can't make right the question is it says in the says you shall make the love question is you don't make the love you you you either have it by feeling it or not and the answer is there's two levels of love this higher level you can't make this is either a merit you get or you don't get and usually it only goes to sadik but tomorrow we're going to learn the lower level of love which is what we call the C right the education of the cuton of the minor the lower that we can make and and and and create and that we'll learn about tomorrow have a great day everyone see everyone tomorrow M take care byebye