Hechaltzu chptr 12- Simcha from meditating on G-d & His creation, Richness of G-dliness - RC Dalfin

Okay. So, we're learning the from 1899. We're on page 89 in my text. It's the introduction to chapters 12 and 13. And here the Reb is going to s talk about two ways of serving Hashem. One is basimra and one is biridos. Meridos literally means bitterness but I I like the translation frustration the bounce back you know the discipline. So that's chapter 13 that will be afterm and this is chapter 12 but let me read the introduction in the following two chapters that suspends his discussion of yeseshas of ego as a blockage of course to to to serving God and causing hatred towards another person another Jew and introduces new and positive approaches to avoid. In chapter 12, he discusses divine service motivated by joy, meditating on the greatness of Hashem and the wondrous expression of that greatness by his creation. Yeshin exilo bringing the universe into existence from absolute nothingness that motivates one to rejoice in his cre creation. Alternatively, one can evoke joy in his divine service by contemplating God's essential greatness. How at the same time, he utterly transcends all existence. So, this is going to be the the thrust of chapter 12, which we're going to learn soon. In chapter 13, the Reb Rashab focuses on divine service characterized by one's humility and anguish at his lowly spiritual state. The key to such service is being a master of accounts in Hebrew or it is uh ma in actually Aramaic is morb the m is the word mar in Hebrew and is the Hebrew wordb which means like an accountant a master of your of accounting on your own situation making a careful reckoning of one's actions and the motives behind them. When doing so, one comes to receive to realize that his service is lacking. Not only in an absolute sense, that is relating to the level of divine service that he ought to render, but also in relative terms. Even when accounting for any mortal's innate frailties and imperfection, a person can see how his own efforts are inadequate. This realization evokes humility and anguish. So the second one is you know he used the word meos and we'll get to that when we get to that. Let's now learn inside the text chapter 12. When a person knows that in regard to serving Hashem, there are two details, two styles. The first to serve Hashem with real joy. when a person reflects meditates well on the greatness of God. Number one, a person reflects on Hashem's greatness visav the creation xoem made from absolute nothingness a world. In addition to the fact that the very idea of yes xilo or creation xlo is a wondrous idea that man has no imagery of this at all. There is no real example and the closest we can get to it um Misha is taking you know we take a seed and put it into the ground and the seed has to the seed disintegrates and from that sprouts forth vegetation. So that's the mush that's brought for Yeseshi. But let me ask you is the seed in its descent to great greater form nothing? Of course, it's something. It's not a seed the way it was a seed before the dis disintegration, but it's a seed because a seed isn't disintegration, but there's something there. So, that's not real yes. That's what we call something from something else. A baby, a fetus. A fetus is not coming from nothing. A feting gives a fetus is coming from the the sperm that the that that the the husband gives gives the the the woman and then for that come so it's not yes. So that's why the says and it says this in this always that there is no real exact example for the concept of yesesh may means zero gish fs but it's as close as we could get to the concept. So the says when you think about the the the idea itself the how Hashem creates the world Yesesh it should blow you away because we it's so beyond our our reality. It kind of contradicts our reality and yet that's the way God made the world. Wow. So if if Hashem if this is what God is and this is the way he makes the world it causes in us a a feeling an appreciation of his awesomeness or better or another word his godless right what did you say this morning what's wow power. Let's go further. If you want to see more about this whole idea, see the which is a said at the I think of his sister one of Zion in the year 1897 in the beginning of that discourse that he himself said. So he's sending us there if you want more information on this concept. Okay. Yes. There's additional wonder associated with this known that the the creation via x nilo is done in a distant in a distant form. He explains this is the difference between what we call cause and effect and creation. Cause and effect. The the way that the cause may impacts the effect is in a close manner. He'll say in a moment the cause invests itself into the effect and the effect feels relates to its cause. Therefore the cause the effect is within the confines of the cause. Right? So take semidos very quickly. Intellect and emotions the the relationship between the two is is a close relationship. You think you understand. You feel you have an emotion. So the the manner in which the cause i.e. the impacts is her don't fall asleep the and the way the doesn't doesn't doesn't uh the way the effect the emotion is motivated by the cause is is in a close relationship. They're a tight they get each other. Mash came look into the text. Conversely, when it comes to the creation exilo, the the creation exilo is what we call Adam for it, which means there is no comparison. Yes, Mosa, >> it's amazing. This this sounds like we just learned today's going to say the same thing. >> It is. Let's continue. So the hisavos the creation exilo is not in a close manner. God the creator which is the nothingness in this case creates the yesesh which is the world. Then what relationship do they have? Nothing. So the way that Hashem makes the Yeshi, the manner of which he uses to make the yeseshim is what we call distant not close. Therefore the hashbah the effluence coming from the creator from the ay to the yesh is in a manner in a style that we call distant. What does that mean? Practically that the creator hides himself from the creation the in in the of the doesn't hide itself from the midos. The intellect doesn't hide itself from the emotion. The intellect inserts itself into the emotion. The intellect wants to infuse the emotion with its intellectual ability with it. Right? It wants the emotion to be more intellectual and the emotion says, "Hey guy, I'm emotional." But I get you. They're talking to each other. With Yeshua, there's no talking to each other. There's a creator who's completely of a different makeup than the creation. And therefore, but but yet the creator makes the creation. So what how does he do it? He does it in a way that's distant. He's not involved. Let me say better. Of course, Hashem is involved in the world, but the way he's involved in the world is in a nonchalant way in a sense. It's like stand back and and and this is what this is what is perplexing about it and what we don't understand. How can you create and not be involved in the creation? I've thought about this many times in my life. out of sight, out of mind. You know, that's that that's the way it is. When you're not there, when you're not involved, it it it um it makes the relationship cooler. And sometimes, you know, you see someone 20, 30, 40 years later, a a a roommate, a buddy, and they're not warm. You You would want You would think you would, you know, you're about you want to hug each other. Wow. And reminisce and just smoo. And the guy just sees you and says, "How you doing?" Oh, nice to see you. And he goes the other way. What happened? Out of mind, out of sight. There's no there's no real kiru in Yahas in the relationship because you were not invested in it. He wasn't invested. You don't get anywhere from that. Yeah, it might be pleasant. In other words, a yakas needs to be flamed. You have you have to you have to feed it. And when you feed it, it it's active. By the way, just some marriage counseling advice for all of us and others. You got to keep a a marriage fresh. It could be 60, 70, 80. If you want to be in a relationship, you have to work on it. It's not something that happens. That Dr. Weiss from Chicago would say over how the Reb's 10 15 minutes having a glass of tea with his wife was was like putting on film, but it took time. He had to leave his office, go home, have a cup. You know what I'm saying? Okay, it's a mental thing to do. He's he's in his office all day. He doesn't see his wife. But I'm saying it it's an activity. It's an activity that takes work in a sense creates the world and says, "Goodbye, Charlie. I'm here, but I'm here from a distant distance." But it's he's not here from a distance. He's here the whole time. But the manner in which the hashbah comes is in a manner of distance. That's the nud of what we're learning here. We're talking about the hashb, don't make a mistake, the affluence. We're not talking about the fact that God is in the world every moment. God recreates the world every moment. We're talking about in what manner does he recre recreate the world in a standoffish manner. Let's continue. That's exactly what I just said. You must say that the godly force creating the creature is here constantly and so too is in the existence of of of in the in the exist in the existence and what exists. This is what we learn in exactly would depart for a moment. God forbid will become not. Why? Now he adds he he adds a nuance here. Isra philosopher. Listen to the nuance. Why would existence not remain in existence? Mosha, you said you learned it in Tanya. Why? says that based on that we're learning now because it's a it's new. is anything that is new that is must have the one who makes it new constantly in it is and if not the the novelty would cease to be and he says again here and it's and it's this is conversely opposite of cause and effect. For example, intellect and emotions. You can have an emotion. Next page, when you forget their reason. In other words, a person has a feeling of awe or love or mercy and it was caused by an understanding of a certain situation. Years go by, they still are stimulated emotionally in that particular way, but they forget the reason why. Or even if they don't forget it, it's not vibrant. It's not active. That says the exactly. You know why? Because the mid is not a the mid the emotion is not something new. It existed in some form in the intellectual realm before. So since it just was a matter of being revealed from the intellect even when the cause goes to sleep the effect remains. Conversely it's not so with the that's what he says because the very emotion is not a novelty is not something new and was also existed also beforehand. Therefore the the emotion can exist even we forget its reason why why it came to begin with says that now in a parenthesis we call nevertheless it's not that it forgot it forgot in the external the reason why the emotion is here but in bipmius behelm he says in a concealed manner. The reason is always in the he says he'll explain that explained elsewhere. I'm not going to go into [Music] since it's a novelty. Therefore, the creator has to always be there. then and only then will it be in existence. What do we understand from all this? So we have two polar opposites. distance is in a manner in a style that's called distant simultaneously. Nevertheless, this is constantly in the in the creature in the creation. If it if it were to go away for a moment, creation would cease to be as it says forever. you your word God of stands in the heaven and the point of obligates both together. In other words, if you understand properly says that this is not this is not an oxymoron. It sounds that way, right? But it's not. It is this way. or when you meditate on God's awesomeness on its own in other words not now he goes to another point before he spoke about the meditation of God's affluence his impact now he talk about the very meditation on God himself that God is awesome and there's no mind that no no one can comprehend him a person delves into this these this thought these thoughts deeply. To the point where this becomes absorbed very well by the person to the point where the actual emanation of Hashem with its awesomeness, its greatness and its exaltedness It illuminates the person's soul. He says in Yiddish, this is a beautiful expression. In Yiddish, it means rich means the richness. What does it mean? the richness of alikus. Okay, you see this is a classical term you won't find in in in other they have other terms the richness of godliness. What does that mean? It means like the schmaltz of godliness. What do you mean the schmaltz of godliness? Or I like to say the kishness of godliness. the the the very essence of God the Iser you know there is doing things correctly A is AM B is B the seats belong here you know right and and and and you know everything has to be proper that's not the that's being proper and it's very important and very nice the is that when you come into a shoe and you feel elated maybe the benches are messed up and maybe the sedur are all over. But somehow when you come into the shul and you dab it in this sh and you have the experience, you walk out on cloud9 and for many that come here for tish race into this tre you know what's going on in 770. It's it's tin height is taken over byro on one hand hashem now you go in there that's if you can get through the doors if you could succeed to get through the doors and you don't mind shvitzing and being pushed around. So what's going on for these people? For these for the people that have this experience and want this it's their for them it's it's it's it it's beyond you know the sid and the mur and and it's something greater it's a greater sum than the pieces. So when we talk about godliness inspiring us and this is by the way something yi that we we lack many times and we need to work on in other words not not to suffice with the technicalities the technicalities of yiddish is of most importance but if it ends there you miss the boat you really miss the boat cuz then your yiddish guy is a uh you're a technocrat you And by the way, the result of that is that the kids and grandkids say, "Go go somewhere. We're not interested in that." You were interested in technicalities. We're not. So, you have to find a way. And I go back to that story takul in in Carl Bakshul where I met the the Bucky and Tanak, you know, the the I that I'm aed by his knowledge. Rabbi Sudri >> Rabbi Sudri and I see him uh Friday night uh in the Carl Baku before Mina now that I'm there is that I just took a liking to the music you know I'm not I'm not a caric but it it just spoke to me and it brought out certain emotions I I really felt great you know and I really wanted to you know benefit and have that okay but what is he doing there so he told me you see my son I asked him I want him to be excited about you describe and I've been to where he I think it's next door right and uh right >> yeah and I and I also checked that out I wanted to get the feeling what's going on there how does that feel and and it was really wonderful it really was but it's different than than the vibes in the car bashul and he pro and he felt for whatever reason that his son is not he's not gravitating he's not gravitating. So he said, "Let's try this." So this is what we call about the richness of godliness is not the technicality. Now I'm not saying there aren't some techntocrats who by them when they learn a piece of gar about one ax goring another ox they jump and they get excited. That exists too. I I'm not I'm not going to, you know, be uh naive and say it doesn't exist. And it does and and God bless those people. But that's far and few. It's far and few. So the is that says when you meditate and you reflect on how God creates the world and the and and these details which is real deep thoughts then you you you say to yourself wow Hashem made me in this world where in one hand he's here and on the other hand he's like not that he's not here but the way he creates it is in a in a manner of distance as we explained explained that and you think about it then you say hey what am I doing for you Hashem you didn't you you didn't have to make me you made me you chose to make me okay you gave the blessing to my parents when they cohabitated that I should come out I didn't have to come out and I didn't have to come out this way and here I am he say wow let me think about this what you know this this is mai of me it's like with with The war in Arisol, people get up from America. This guy Adon Alexander was 550 days or so in captivity. They just named a street in Tennfly, New Jersey after him yesterday. He's going back to fight. Amazing. Amazing to me. You know, it it's that's the In other words, it's not a technical thing. Hey, I gave my time. I almost died. I was abused 550 days. Let me get out of this excuse the expression hell hole. You know, let me get out of here. Let me I gave him my time. He's going back. And I don't know his but I'm just talking out loud. You know, there's something in him driving him to to give back. I know kabadnik the dish shabas in Ptoic Maryland the rabbi's son fullbeard with a kapata married real abavature he's a lieutenant you couldn't get into the shul they heard that he's speaking they you couldn't get into the shul and he told over things he he's one of the eight that started the kashman battalion for the karedi soldiers and he broke it down for them explain explain to them what's what's the issue here why are not join giving and he says if if if the IDF would change a few things in their mentality they would sign up gladly and and he explained and you know and I'm thinking here is this like a laber who learned the labavad yes where you're not encouraged to go to college you're not encouraged to go to the IDF and he gets up and he joins he doesn't take over beard. He keeps his beard. He keeps his kapota and he's and and he's a soldier. Again, I'm I'm not saying everyone should do that. You ask your rabbi. I'm just saying that there's something that goes beyond the technicality. And that's what the rabbi is saying here. We need the richness of godliness for inspiration, not the technicalities of godliness because you won't get that inspiration. Let's continue. I want to finish the paragraph. But how would how be different? >> Then what? I I couldn't hear. Then what? He's frozen for us. H how could what would be the difference between andite? >> Means earnestness. It's very different. Means richness. There's a difference. Earnestness is earnest. Rikite is rich gravy. uh you know it's it's a which is a great word and you know is in to me it would fall more into the technicality I'm technical and I'm religious it doesn't mean that you're exciting it doesn't mean you're thriving you're surviving you know what did Allan Dersuitz write the the the the surv surviving American Jew. And I say, Allan, you got to write a book called The Thriving American Jew. And I don't think he can write that book for various reasons. I'm not going to go into that now, but okay. Only someone who's thriving in his Yiddish kite with God with Hashem can write the thriving American Jew. They're surviving. And surviving is very important. again I don't want to since you mentioned this it's great it's very important but it's it's technical let me just continue because I got to finish the says says when you will meditate on these ideas you'll have in your soulm this is the joy of the soul in God the in in God our creator and you'll cleave and attach and and and latch on to Hashem. Overall, the Reb says this is what we call the service out of love. Serving God out of love. This is the attachment of the soul having God. For example, the sima of the lover for the beloved. That joy that the lover has for the beloved, you will feel in your soul. You understand the s of real love is deep in the heart. It's it's not about here I bought you a gift. That's the externality. It's not even about even the intimacy. You could say it's much deeper than intimacy. It's something in you that you know they they call it their you know infatuation. They have all kinds of you know words but our you know use the word the of the lover for the beloved and whatever that is in this case it's that when you come in contact with a godly experience you become happy you become that's what we're talking about we're going to resume I don't know the date now we'll figure it out and meanwhile Everyone should have an easy fast and mash. Yeah. Yeah. And and and please again make the best it's a long day. It's a day of deting 247 24 hours. So take a paragraph or two. Put your talis over your head. Don't let your kids interfere. Don't let your wife interfere. Don't let your rabbi interfere. And just think and about the words, what they mean. And think a little bit. Meditate. Reflect. and and and then your ding will be more animated. Okay. And then come sukus of course with some will be in touch z everyone. Byebye. Thank you. Thank you. Gamat. Byebye.