Essence of Chasidus #9- Understanding Torah as one connection? History of Hakria vhakidusha

do you know his father's name anybody [Music] oh yes michelin michelin mushulum was he might have had a second name but shulam weiss was his father so shim and ben mushulum the shaman should have an aliyah the uh the wise brothers they learned they learned in the yeshiva in brooklyn on ocean parkway with me um so the oldest brother i think i told yanny and maisha is a friend of mine a little older uh mordechai he lives in tapuach i believe so um and then there were younger brothers he was one of the younger younger ones there's the parents had 15 children [Music] well yeah and the parents lived uh you know relatively i think into the 70s or 80s anyway in the sha and uh only simple from here on so we'll dedicate this here to him the the idea that we're learning about here in the mimer is an interesting idea and that is to that ever goes about to prove his position his position to prove the position of khasid is that hasidis as an integral an integral and an absolute necessity to invigorate all of tata with with anemias and that's uh that's a heavy argument a heavy position and this is why he wrote the countries so first i want to read note 19 if you don't mind because hillel had sadik over here asked about radhla and to our to our luck hashem there's a note 19 which tells us at least in some in english on some level so let's do this together 19 note 19 on page 27. this is um a capitalistic term well first of all it's an acronym okay four letters what is it what's the acronym is yada the head the beginning that is not noble racial delay okay now in english a kabbalistic term indicating the deepest and innermost level of the essence of god of hashem which is entirely unknowable now look here this is very important not only because of the profound funded t but because it is utterly beyond the realm of knowledge now you see we don't have any idea what this means because everything we process is through knowledge so how are we to understand something that's beyond the realm of knowledge but that's what you see is it's an experience a level which is not just i don't i i can't relate to it or i can't get there because it's so pro so deep it's beyond the realm of knowledge siddhis ex recognizes the bounds of intellect as innate intellect is a manifestation a power of the soul or a sphere of god and is not essence essence transcends intellect thus ains off transcends knowledge because knowledge itself originates on a lower plane than god's essence and a simple english there is god as god is an essence hashem the way hashem is in essence transcends the realm of knowledge not the details of knowledge the details of knowledge you have smart professors smart rabbis smart smarter spouses okay that might know more than you on certain certain things that's not what we're talking about that means that this particular professor and rabbi and spouse learned more of this topic and knows it better very nice good but you're not going to say that the difference between a dollar bill and a million dollars is adam fernando his ain't sof what's the difference between a dollar bill one dollar and a million a numerical equivalent but do they have a how is a million dollars created through a million dollar bills so as soon as you understand that a million a million have created from a a million dollar bills you're giving a hashi vote you're giving the kashivas you're giving an importance to one dollar and if you wouldn't be giving the kashivas to one dollar a million is worthless so what do we see we see there's a comparison the same as with knowledge the fact that this teacher and this professor has so or this rabbi has so much more judea valid fine but it's not as though there's no error that's the word i'm using eric between the two that's why this you always find the term ena it's not just there is no error so what what we're saying over here is that is something similar to aina is a level of godliness in which is to the details of godliness and what we were saying and that's that's that's what eight that's what the nation's sad is hillary is it any clearer to you well it's uh it's clear that i uh yes it's fine yeah i was gonna say something along that line but i couldn't i couldn't find the words okay let's go now to page um 1533 were at the the fourth chapter that ebba said before begin the fourth chapter that siddhis is not bound by seer seer means a form when we look at ourselves in the world the first thing that comes to mind we we build a box we build an image right some relationships this way he is this way she is this way that is that way why because we in our cup is sir we create see see or see her and because we create seer something that's outside of that see or contradicts what the creation that we created so let's say gamma and and everything else right kabbalah they are matsuyar they are already boxed in to this the way the talmud works cabal is boxed in to the way kabbalah works and that's why it's very possible to have something in gemara that doesn't jive with what's up the way it's explained to kabbalah at least on a superficial level why because the because the world of of of of torah as it is as it is in the shot remiss true soy the paradise the four ways of learning tata each is limited to to its confines to its category to its definition so i'll give you an example of this in the early 1940s the the previous labor had a a a magazine a newspaper a publication called hakria the hakadusha the call and the holiness and why did he it was a time when the war really started and faith was going out the window that ever felt he needs to give the jewish world the yiddish speaking and reading yiddish world something to hold on to something to build their faith and he called it the publication was not officially under lubavitch under khabad but it was they had an editor it had a pen name and one of the things that the that ever worked with the editor was to share basic concepts of siddhis to introduce hasidis to the yiddish world many of which might might have you know said we're hasid we come we come from qasid but they had no idea what real qasid this is they never really learned siddhis has this man just you know shall assure the singing some nice nigunim and and and then chuckling a little bit and once a year maybe going to a river but to say that they studied see this no they didn't study citizens and they never felt that the only way to to help the eden is to introduce a concept of a neshama and what's in between a jew and an andrew the purpose of life the basic fundamental teachings that we find in tanya so over there the reba also used hazal basic ideas in khazal to explain and explain them based on hasidic thoughts so one of the examples is apollo a cow and this is a something you ask any yeshiva bakr when he starts learning the above and he starts learning the gebara you know they'll tell you yeah do you pay 50 100 percent in that whole discussion that ever explained it that ever had the editor explain it in in what does that mean there's a car there's a assure is aggressive there's the aggression of the person and and and other animals are more passive and he speaks about it in terms of character development and the yetzer hood underneath obama's things like that the way the writer the editor who was a novice he didn't know this he was brought onto the job he had a good pen he knew yiddish well so he can write properly yiddish and he was a good writer so he learned on the job basic concepts of siddhis from the previous level and probably the level two and we know this because once a week someone would would be seen coming into 770 and no one knew who he was and you know in the bakarim this the 770 students knew pretty much who's coming and going you know it's not a big base message at the time 20 30 40 people you're not talking about ten thousand five thousand like it is today you know the same with a small base measure imagine mere me or your lion that had 20 30 40 buck before it became 5 000. same idea i mean you know mere is much much larger as far as a yeshiva but so they found it interesting that this fellows appearing once a week one bucker decided i have to figure and he would come in go upstairs spend several hours and come up the previous round but lived upstairs in 770 on the second floor and then come down and walk out and go to the train with the trains right there so he a bucket approaches him and says shalom aleichem sir i see you come here every week could tell me your name and he ignores him he says if you don't tell me i'm going to have to find out who you are and he ignores him and he goes upstairs when he comes out the bucker follows him downstairs gets onto the train and follows him home and he so he went to penn station and from there he took the train i think penn station took the train to new haven connecticut and then he said look i i got you caught red hat red you know you can't get out of this you got to tell me what you're doing coming to 770. and that's when he told him he is the editor of akria vagdosha and that he comes once a week to be with the previous river who teaches him siddhis and prepares him and reviews with him the articles for or for for the month it was a monthly publication so in the first in the first edition of dusa he published this he introduced hasidis to the english-speaking world and the way he wrote it was in a way that it could have and it was interpreted by the established orthodox world as heresy what was the heresy the heresy was that he seemed to poo poo the basic learning of a piece of gomorrah like in other words come on is it important to learn about one ox scoring another ox he didn't say those words but that's the way they interpreted what he wrote and it became an outrage and all the you know from the yeshiva university to the russian shivas and then and it made a very very a lot of noise and there's letters to the editor in future in the next editions criticizing his his article the frida kader got hold of it got wind of it of course and he called him in and he told them to write a retraction because indeed the way he wrote it was not the most sensitive way and he didn't explain it well and he and and he had him write a better explanation in the next in the next issue why do i say this because a piece of gemara has its it has its it has its definition and it has its style and when you and when you just look at it that way and you start kind of you know playing with the simple text and the simple gemara you're apt to create a what seems to be something that contradicts the simple gemara or if it doesn't contradict it it it it lessens it it cheapens it it it you're not you're taking away from the kashivas so they it caused an alarm and so i i shared with you the story because this in a sense is what we're learning and to show you how that it's practical that without if you're not sensitive to to to the idea that siddhis is the the engine the engine that that vivifies all parts of trader and why is that because hasidis is not limited to a certain category and definition but rather what see this does is whatever you are learning and whatever section of trade or whatever style of you're learning it enhances it and and we'll see in a concrete example that i was going to give us later in the contrast of maidan there is the way of learn of of understanding maidani according to shot remesh and then there is the way to understand maidani from from kasira's perspective and our hasidis illuminates each of the four parts that's where we're at now let's re read now inside is dialed on page 33. [Music] to explain the essence of this by understanding the inner meaning of mashiach the question is why what does one have to do with the other so he says for the reward from the reward of a mitzvah you know the essence of the mitzvah let me explain this when we put on thrill in the morning we don't know what's being accomplished however when you study not only the laws of children but your study with it says the spiritual teachings and meanings of thrilling and you look at the the the scar of the mitzvah the reward of the mitzvah reveals to you muhusa it's its very essence um one second look at note number 30 bring some tanya the altered interpretation on others the reward of a mitzvah is a mitzvah how does the altareb explain this that the reward of a mitzvah reflects the essential nature of the mitzvah itself [Music] the mitzvah itself hold on the mitzvah itself the mids of itself is the key to know its reward in other words it's not as though like this we work we work right we go to work we have a job and we get paid for our job is there any connection i've run between the pay and the job no no connection whatsoever whatever your job is you get paid for it has nothing that the pay doesn't reflect in the money you're getting paid what type of job you have because someone can get paid a lot or a little for different types of job how do you know what type of job is getting paid for you don't conversely miss scar mitzvah mitzvah khazal say the reward of a mitzvah mitzvah meaning from the from the midst of itself you know scholar you know in other words the mitzvah the mitzvah of twilight creates a filling like experience on the spiritual level for you every morning i don't see it now but in in in the midst of itself there is the reward meaning to say the reward is reflective of the mitzvah so what what it says here is that since we're going to read now since khasidis is maine it's it's it's somewhat of tyrus mashiach of the terror that will be studied when meshiach comes therefore by learning siddhis and understanding hasidis you have a taste of mashiach let's continue inside um through this emanating the wellsprings of hasidis next page 34. comes the master this refers to the mashiach so by understanding aspects of it will give us a glimpse into the essence of in to the essence into the essence i want you to read with me together the note here very important note note number 32. when meshiach was asked by the belgentis now you understand when the shirt was asked about shampoo you think it's you and i talking to each other the belshaptiv was a tsadik who was able to have a vision and in his vision he was talking to mashiach and he asked him when he would come mashiach's response was when your fountains of hasidahs will be disseminated to the outside studying tata and your little hubbu is very nice but it ain't getting mashiach they never told us they're a big mashfire once that ever said you think you're going to bring mush you're going to bring mashiach with your 20 30 little sheep it's very nice and very important and we need that too to educate intimately 20 30 students calling them sheep one second but you have to bring the teachings of the balshem to the world at large which border hashem today all hasidic groups are doing it bells does it in their way boston doesn't their way breast life and their come on their way tone on their way but everyone has one has won the kuda in mind to disseminate the styles of dissemination vary and can vary greatly to the outside as opposed to to the world implies that there's an inside and then what what what is the outside visually the inside good question the question has been bounced around for two hundred years basically in the altar ebba's times if if if your question was asked of the altar rebels qasid this this would have been their answer you have to bring it from the mind to the heart to action so the out the inside is the soul the nephesh and then it goes from the soul to the cup to the mind and from the cup it goes to the heart and from the heart it goes to the action hagas said this and the gary rabbit once said that he said we and are really the same they begin with cup downwards and we begin with heart upward okay i mean again i'm not saying khabar agrees with the gary revis idea but there is that idea you know what i'm saying the idea being that you have to the nephesh the soul has everything in it and outside with the bee from the soul within man themselves that's probably what you would have heard from the outer of that episode the subsequent several members of chabad and and really more so the previous and hourly but the last two they explained at length and also the rashaba actually started and this is why we're learning this because it's based on a reminder of the rashab that it doesn't just mean within yourself it means to the outside literally to other people so so in other words gianni someone will say look i i have to work on myself you know i don't have such nice middles and et cetera et cetera i want to work on myself so balsamic says you don't need siddhis for that middles you need to want to learn mustard why do you next say this learn music comes along and says we need it's a study of divinity i'll repeat that over and over we want to become divine we're not just looking to be better people nicer people more refined people as important as that is it still puts you and leaves you in the category of a human we we are a piece of god so we we want to we want to reach a point of being god-like divinity nephili kiss oh for this you need to do something more than just be concerned about yourself you need to disseminate if one is able to disseminate outside of themselves and to be concerned about the outside and what should the outside get yes sir what should the outside get not just the um you know the uh x grip excuse the expression the excrement of siddhis but the schmaltz the kishkis huh what'd you say not the solas not the solas thank you but the essence is not is not sharing and teaching and selling a second rate a second rate idea this is the mayonnaise this is the wellspring the waters come from very deep under earth and they come out and if you're able to do that not just with yourself but khutsa then you're plugged in and that's why the the the rebellion of khabad they shared and taught that your futso my name is to answer your question which i'm glad you you brought it up yes sir that the khutsa is not only in the sheba adam it's in the olam truth be said one second can you argue with it yes you can [Laughter] in other words if if someone we're gonna we're gonna tomorrow we'll share we'll read the the the rest of the note but someone will take this letter this is printed in a safer then paired as joseph in the name of the balshemptuv someone will take the letter and read it without knowing any siddhas they'll say means outside your your soul within yourself so you could you could argue that but again based on based on what i just said that that doesn't make you mino that that doesn't that doesn't create a a a within you it doesn't create the it doesn't prove yet that you're really touching the springs unless you bring the tahutsu outside we're learning citizen we're using this text hebrew english if we're able to understand these deep ideas in english that's hutzah hudson because before it was put into english for example you have to know hebrew you have to be trained in thought etc e and it's true even in english this isn't this isn't simple and easy it's it's it's you know serious stuff and deep stuff true but at least there is a a vessel now to really uh to go about it and and so what so what so that's khutsa that's outside of the uh hebrew and russian kaidish and terror language and talmud is the panini is is where we're comfortable go right bring it in another language but at the end when you do that what does it show that you really got it it shows even so that's why the the baby should have been the last three in particular argued the and positioned that khutsa is much more than just your from nephesh to psycho from say hello to me to action is it clear yes sir is it clear it's clear it's just it raised a question as you were describing this in that you know we see there's very popular now what we call the like a neo-hasidic movement where people are interested in some of the teachings and they may learn you know some safari and they take on some external trappings and they sing and they dance but i'm not sure that that's really the essence the inner aspect of it on the other hand maybe it's a step in the in the in on the path to it and it just it raised that question to me you know when you talk about it's like in my words it's not the solas it's not the external trappings it's there's something very deep very essential here and it just raised the question there are is this the neocytic movement are they tapping into that or not or is it is it a way towards it um could we leave a discussion about this until maybe towards the end of the week we met there it requires an entire conversation and again it's only one man's opinion you know i mean you know they what you know that rabbi moshe weinberger of h kodesh in the five towns had a debate with a lit fisher rabbi about this very question are you aware of it yeah i heard about this oh yeah it was it was it was a publish in the newspapers and oh it was a a very big uh and and and the literature rabbi he he argued that it's not it's not it's not where it's at and and he's a lit he wasn't a cousin but he says what do you what are you doing i'm asking from the hasidic perspective perspective okay good okay so we'll talk about it i have to run have a great day everyone omi simples bye bye take care