Maamar Byom Ashtei 1971 #11 - You need to make a fortune not just for tuition - RC Dalfin

So today we're learning the Today we're going to finish the mimer. It's chapter 13 and in the lessons in my it's page 273. Yesterday the Reb explained and showed the connection between uh the Psalm and Psalm 69. naturally too. how both fit into the theme of this mimemer which is the choice by the clever person as cited in the medish to choose Hashem the king over the deputies and um let's continue now on on page 273 viol I'm based on all the above yes we can explainer the connection an association in God in in in the choice that the Jews made in choosing God and the choice that God made in choosing the Jews. If you recall in the first chapter of this mimer, the Reb brings this idea and he says that seemingly the midash contradicts itself. Is it God choosing us or is us choosing God? And the the mid says remember this begins with the words on the 11th day which ni brought the sacrifices cuz each day another ni brought the sacrifices and he says it was usher brought it on the 11th day of Nissan which happens to be the reb's birthday and the med say brings that's the verse in which we start this coming Thursday is the first day of the Nissan and this is the 11th day. Usher was the one who brought on the 11th day. Every day another Nazi brought another prince of leader of the tribe of of one of the 12 tribes brought a sacrifice brought sacrifices and and the ceremony associated with it. The med says why is he called user? Usher means fortunate. What's the fortune? The fortune is that the Jews made a choice. Usher by bringing the sacrifice shows us displays the choice that he made in God which is not just for himself and for his tribe but for all the Jews. In other words, the concept of the the prince the prince and the and their family bringing sacrifices on one particular day. It wasn't just for themselves. It was for everyone. But they were the ones who implemented on that particular day. And they did it based on who they were. Who who who is the the 11th day usher from the word ashray fortunate what are you what's usher what are you so fortunate about that we chose Hashem and the question that's what it says in the medish and the question of the first chapter was that's that's not a novelty who else are you going to choose it's not really choice that was the question Then the then the medus says God also chose us. And the reb's other question was which one? Make up your mind. Is usher called usher because of us choosing God or because God choosing us. In this last chapter of the mimer the Reb is going to reconcile the two ideas and he's going to explain that it's us choosing God. But how do we have the ability to DO THAT? BECAUSE GOD CHOSE US. SO unless we i.e. usher brings the sacrifice and through the sacrifice shows that he ch he chooses God. The choice is not real in this world. THE CHOICE THAT GOD MAKES IN US REQUIRES US TO CHOOSE HIM TO BE THE SACRIFICES. That's the so who's the trigger for it? GOD CHOOSING US. AND KNOW GOD CHOOSING US IS the essential bond between a Jew and Hashem. And that displays itself and reveals itself THROUGH US BRINGING THE SACRIFICE. We show that we're making a choice in God. That's the answer to the question of now inside the text. Second line is God's choice in the Eden's for the Eden to be a nation a remedy a special nation Hashem's God's inner desire who is specifically choosing the Jews the Eden And not that the yeden are only but an intermediary for something else. We learned this earlier I believe in chapter 10. This is a very important claim. There's a concept of an in English a means to an end or an end in of itself. and and Kabad spends A LOT OF TIME on this concept and it's a it's a profound concept and it's a deep concept that that the yeeton were not just a means to an end we are the end the non-Jews are necessary but it's a means to an end and this is supported by kazal and the the non-Jews will work will will help the Jews do what they need to but But in other words, IT'S NOT A IT'S NOT A IT'S NOT A NOVELTY OF that the Jews are God's chosen nation. But the explanation of it and and to really understand it, what does it mean that we're the chosen nation? It means that we aren't there for a means to an end. Like remember I gave you the example, YOU WORK TO MAKE MONIES TO FEED YOUR FAMILY AND GIVE SADDAKA. That means the work is only a means to an end. There's nothing uh objective in the work itself because if you had your brothers, you'd rather sit and learn and do than or play golf, whatever, right? So why am I working and why I'm not am I not learning and and or PLAYING GOLF? IT'S BECAUSE I NEED THE MONEY. That means THE WORK ITSELF, YOU'RE NOT INTERESTED in the work. Why do you do the work? Because it's a means to an end. We Eden are not a means to an end for God's plan. The non-Jews are a means to an end for God's plan. And that's why it's important to emphasize over and over that Hashem from Hashem's perspective, he he wants and needs the non-Jews as well, but as a means to an end. The yidden is not a means to an end in itself. That's what he we say here. And this reality is the source and it gives the ability for our choice in go of choosing God. That's page 274. As we said earlier at length, the fact that we is because our souls are rooted in the essence of God's will, in the inner aspect of God's will. So in other words, Hashem, God does Hashem um choose himself? NO. HASHEM IS HASHEM. GOD IS GOD. RIGHT? SO JUST AS GOD DOESN'T IT'S NOT YOU CAN'T SAY GOD CHOOSES HIMSELF. So too we being rooted in that in that reality from THE PERSPECTIVE OF THAT REALITY WE DON'T make a choice. So when we say WE MAKE A CHOICE, hill it listen with cup. When when we say that we make a CHOICE IN GOD, WE'RE TALKING about the choice is in our reality which is in A SENSE NOT THE GODLY REALITY. AND GOD WANTS US TO MAKE A CHOICE OF HIM IN OUR reality as well. And if we don't MAKE THE CHOICE IN OUR REALITY, we haven't made the when we haven't we haven't manifested God's choice in us. So it 100% aided a sh and all that. But how do you display and manifested by you making a choice? So that's why it's true that a yeided needs to be awakened and aroused to his reality, but he needs to do the reality. And if he doesn't do the reality, he doesn't put on the he doesn't do the and he doesn't help people and doesn't it's very nice. You you're a Jew, you're connected 100%. But in this world, it's lacking the manifestation. Let's continue. We might say I told you in chapter in in chapter 49 says the primary choice that Hashem makes in us is in our body because in our body it looks the same like a non-Jewish body the SAME NOSE THE SAME EYES okay and he chooses the Jew over the non-Jew. So the Reb says this idea this draws down to us the ability so that also in our physical material matter should be the revelation of what's called the inner will this will be felt by us in our reality. that our material is also for Hashem. In other words, what is he saying here? The fact that Hashem chose our gashmas, my nose, my eyes, right? HE CHOSE THE GASHMAS OF THE PHYSICAL MATERIAL gosh of the Jew of the Jewish body. That means that is highlighting the choice in the gish in the material which means that we too when we make a choice OF GOD CHOOSING GOD IT NEEDS TO BE FELT IN THE gashm and IF IT'S NOT FELT IN THE GOSH IT'S NOT EMULATING GOD CHOICE IN us that's the ver that's the kdesh in this brackets it's a tremendous kesh tremendous novelty that's the kdish in this novel in there take this will explain that the sacrifice of the med says it was in in in conjunction with the choice that Hashem chose us although the fortune represented by the name Usher and Mosa has a wonderful son Usher and I urge you Mosha to share this chapter with your son Usher because it's all about Usher. THE CH THE WORD USHER which means fortunate is is based primarily on Usher the the the the head of the tribe of Usher the PRINCE CHOOSING GOD BY BRINGING SACRIFICES. In other words, listen to this. IF IF USHER WOULD HAVE NOT BROUGHT THE SACRIFICES ON THE 11TH day of Nissan ALTHOUGH HE IS THE HEAD OF THE TRIBE NO big deal we wouldn't make a big deal about it why cuz he didn't concretize it in the material world the concret I don't know if there's such an English word the concretization maybe I'm making up the word but anyway OF IS ONLY WHEN HE BRINGS A and the Reb is going to explain that further Look further who the primary virtue of of next page. It's not what he gets from above that he what he has from above. It's what you do through your through your activity. You can have and you can be this and that and come from this and if you don't work this is gish. It's nothing. It's ephes. The hour of here below is the main the name the the main pleasantry and pleasure that Hashem has from what we do. However, in order we should have this ability, it's through Hashem drawing down, GIVING US HASHEM CHOOSING US. IF HASHEM WOULD NOT CHOOSE US, WE wouldn't be able to do this. You hear that? In other words, the norm is not to be is not to be able to make the physical material spiritual. No, you have a car, you want to get from A to B. You have a house, you want to enjoy it. What's this idea that you know why YOU HAVE A CAR? IT'S IN ORDER TO GIVE SOMEONE A RIDE TO to the to the to the market in in downtown there of B she in order to give someone a ride to to to an old age hope to at least to visit someone. THE WHOLE MADAG THE whole idea THAT WHAT I HAVE IN my material life is for a higher purpose COMES THE FACT THAT WE ARE THE HIGHER PURPOSE. That's what he's saying here. Since we are soul because we have an isoma then our gashmas ultimately needs to be expressed through soul. Gashmi needs to be expressed through soul. So we so losing focus and for a moment drifting OFF AND SAYING AH MY GOSH this I enjoy this work. I enjoy this and very nice. But what is it about? That's what he says here. SO IT WORKS BOTH WAYS. On one hand, we have to do it begashmas. We have to do it in the physical world. Taking the material, making of it spiritual, making it godly. At the same time, WE'RE ABLE TO THE ONLY WAY WE'RE able to really do that is because we are THAT BECAUSE GOD CHOSE US. God put on the sh. That's the that's that's what he's saying here. How is this displayed? For the physical sacrifices that usher brought next page in addition to the ability of every single ye that he's rooted in the inner will of God through the sacrifice of the is which which had a pleasant a pleasant smell odor when it was burnt. this ability was was realized more. Now the Reba connects it to the saying of the which you see you see how he repeats it again and again how he was immersed in this idea we might say that the fact that the for only but you only you no only you was a joke for my daughter here of course we need a kap And specifically that this teaching of the this saying of the was publicized through his grandson that and and it was written in publicized in writing. So it becomes public. This gives even more so the ability to every single one especially to those that follow in the ways of what does that mean that although we have many different desires some of our desires are coming from not a healthy place the animal drive We have the ability that all of our desires should be without heart. You know what it means? Out of heart. It means when you're going to sin, do it without a gishmach, without a tya, without pleasure. Do your sin, but don't enjoy it. The gam says a person dies with referring to sexual issues THAT HE DIES HE DOESN'T GET ALL OF HIS sexual pleasures and he's GOING TO DIE WITH HALF of those sexual pleasures. What's the shot? In other words, you're going to sin. You're going to have tyus, right? BUT REMEMBER, DON'T ENJOY IT. Don't enjoy your tyrus. That's the that's it's it's it commentary is below lev below lev was without hard heart. What does that mean? Do it do it in a detached way. Don't be attached. There's a famous ver that would say the repeated it many times. He said like this feets in kalosian feet in boots. I've seen IT'S NORMAL TO PUT YOUR FEET in boots WHEN YOU GOT THE SNOW and the rain and all that. Oh, BUT A COP IN CAVION, BUT TO HAVE YOUR head and boots that I haven't seen. Where is your head? Where is your head? WHERE DID HASHEM GAVE US A CUP? THE PAR WHERE IS YOUR PARADIGM? IT'S IN THE BOOTS. It's in your tus. Of course, WE HAVE TYUS. OF COURSE, WE HAVE BOOTS. RIGHT. We're we're we're we're we're average regular people. Hashem knows that. So when we when we are in in the world of boots and tyas, but don't don't enjoy it. IT'S LIKE BEGRUDGINGLY do a begrudgingly do a ver. And guess what? If we have that attitude, which is a very hard approach because when you when when it comes to an aa a transgression, a tya, YOU'RE ALL PASSIONATE ABOUT DOING THE THE transgression or the tya. IT'S VERY HARD TO DEATT detach yourself. But that's what we're learning that a ye by Hashem choosing us, we disattach ourselves from it. famous story also who went to the movie theater and then he said to himself I can't go in I'm the in other words he wanted to go into the movie theater right but as soon as he reminded himself I'm a how can I go into the movie theater that's another kind of detachment from the tyic the image OF HIS FATHER COMES TO HIM AND HE HOLDS HIMSELF BACK FROM THE SAME idea you're going TO SAY IT'S YES it's superficial at that time but as I told you says in a mime 194 he writes over there that when it comes to preventing yourself from a use whatever whatever whatever whatever thought comes to you even if it's ego for that particular diversion from the aa It's it's it's okay when it comes to a doing good. Ego is horrible to use and and shouldn't be used to do good because it's it's really uh you know what's that quality like? But when it comes to surah when it comes to holding yourself back if you need to use ego like in this case or hey I'm the ALTERB IF I WASN'T THE ALTER I would go into the theater and give into my tus. So like but the bottom line is he held himself back. Let's continue the going on to page 277 and the primary desire to fulfill the purpose of Hashem the essence to make for Hashem a home for Hashem here below on earth. This is similar to the alterb feeling that all he wanted was God. That's all I want. I want to make a home for Hashem. And therefore one's desire in the physical world should be primarily not to ignore the material but to utilize the material and make of it clearly a vessel for Hashem. This is very much the kabad gashm a radio. I remember in the 60s I remember I wasn't there but I read you know the Reb spoke you know they had Tanya on the radio and the satan were all up in arms. How could you, you know, put such holy Tanya? Cuz they're also great grandchildren of the alter and and and they and they and they they learned the Tanya put the Tanya on a on a tum they would say a tuma a a contaminated spiritual impure vessel radio. Can you imagine what what they say today, the internet and all that. WHAT WE'RE DOING NOW, WE'RE learning for 10 years, whatever on the on on a computer every four times a week, bringing Hashem into the world and in our lives. And they say it's to the that you can use this for to absolutely. But you see the to take the as long as it's not forbidden and make of it. When we do this says the when we display taking the sacrifices that usher brought or when we use our gashness for Hashem, Hashem reciprocates and gives us look at the words here A GREAT ABUNDANCE OF affluence in the physical material sense. Hashem gives Jews material matter. Next page and we make of the material spiritual. It's the same idea from this. We understand gives us an abundance of the material. We make of it an abundance of the spiritual an abundance in quantity and an abundance in quality to the ultimate objective until we bind ourselves and unite ourselves with Hashem. and all this is done through joy and gladness of the heart as we prepare ourselves for the days of freedom. that will actually bring the ultimate freedom of the true and complete redemption continer and it's a classic and it's good to to relearn it every year. Now um before we finish um I'm going to start teaching tomorrow based on I want to use the rebas. So you could choose whi which which one whichever one you have available. I mean it's always good to have if you have an English and Hebrew one is always better. Um and there are some that have commentaries like Rabbi Emanuel Shakat wrote one. I think that's the one I'll be using. It's more it has a red cover the one I have. Um it's basically he chooses select pieces of the Rebag um to to translate but we're just I'm going to use that as a springboard. So basically you need a hag if you okay and I would like to learn uh if it's possible through next Thursday. In other words, um the two classes this week, Wednesday and Thursday, and then uh four classes next week, if if you guys um if you have the time, you know, next week it's already after. Do do you have time to to join? >> Okay. >> I should just Yeah, just just a half an hour. And and and I'm going to use the style of more >> what to say. Yeah. Okay. Available. Okay. I I'll use the style of more short sayings and teachings so you could give over short words at your seder, you know, not not, you know, long diet tra more things. So, so get so please bring tomorrow a and again if you can bring the rabbis and you have that available, it'll just be easier. Sometimes I'll point to that. >> Have a great day everyone. Thank you. Vers. Have a great