Maamar Byom Ashtei 1971 #6 - Dogs, servants, ministers vs. The King - Just Be - RC Dalfin

So we're continuing the that the Rebba said for his birthday 1971. What I want to do today to begin is read part of the summary. So it will it will update us to where we're at. So turn to page 240 because we're in middle of this chapter. We'll finish it today, but the summary will give us a good idea. Okay, summary. The soul's choice of Hashem stems from the essence of the soul. A level >> sorry uh what chapter is it? We are in chapter seven in middle but I'm reading the summary at the end of chapter 7 page 240 and then we'll go back. >> I'm on on the online version. So >> So do you have the summary in the online version? >> Uh yes one. Yeah. The soul's choice of God. >> Okay. Okay. That's what I'm reading. The soul's choice of Hashem stems from the essence of the soul. A level that transcends intellect. In other words, intellect is not the essence. It's it's it's a tool for the essence, but it's not the essence. So, when we say that the soul chooses Hashem, we're saying that the that the essence of the soul chooses God. F. Perhaps one can add that when this choice is drawn down from the essence and has an effect on the intellect, it elevates the source, the soul to a loftier rung than its natural inherent level. And what this means is as great as the soul is but when when when intellect kind of supports the soul the soul becomes greater. The soul is more manifest. In other words, it's not just in the transcendence that there is the choice. But even the mind understands and chooses Hashem. That's what he said in this chapter in this uh paragraph next paragraph. This can be understood by prefacing with a concept explained in the that's the with the discourses of the reb is an acronym from words of the living God. What does it say there? That divine that the divine blessings granted to those who transgress God's will are like quote an aside like one who gives something to another by throwing it over the shoulder. He's not really interested in giving it to him, but he has to give it to him. to explain by analogy. It's like a king who makes a celebratory feast for his prominent officers and prestigious servants. I want you to notice that we have two different kinds. One is prominent officers and one is prestigious servants. Now even lowly servants and maids which is another another kind receive leftovers from the feast. And finally the fourth category even dogs feast on the bones that were discarded. But of course the king had no intention of spending money on them. The leftovers they receive are given merely as an aside. Similarly, in the analog, those who violate Hashem's will receive sustenance as an aside. It is given to them begrudgingly. Okay. The details of the analogy says that says this says that are significant. the two examples of those who receive sustenance as an aside and do not sit at the king's table that is the servants and maids and the dogs and the two examples of those who do sit at the king's table who which are the prominent officers and the prestigious servants parallel four levels in the analog next page 241 One on the lowest level are the dogs. Why? They are they do not serve the king. They are motivated sure solely by their own desire that material things be given to them. So it's not about the king. It's about the dogs on a higher level are the lowly servants who do not enter the king's presence. They do serve however the king but only out of compulsion because they fear that otherwise they will not they will be beaten. Serving the king runs contrary to their will and their pleasure. Therefore, they are not worthy of sitting at the king's table. So that's a second group. The first are the dogs. They get the bones. Then there are these low servants who don't get to the table cuz they're not really interested. They're not interested. Not really. They are not interested in serving the king. Why do they do that? Cuz if they don't, they're going to get beaten. They're scared. Next paragraph. In contrast, the ne the third category, the prestigious servants serve the king willingly. This is their desire. True. Their service is primarily motivated by the acceptance of the king's yoke. Nevertheless, he accepts that yoke willingly and with desire. In the analog, the person desires to accept the yoke of the kingdom of heaven. Therefore, he is worthy of a place at the king's table. And finally on a higher level than this are the king's officers. They comprehend the virtues of the king and therefore they love him. So we have dogs low servants who are afraid they'll be beaten. higher servants who accept what the king wants but it's done with acceptance obedience. And the fourth car category are those prestigious ministers who understand the king and therefore they love the king. So until the fourth category love is not part of the equation. Now next next paragraph the category of officers itself subdivides into several levels. In general there are two levels ordinary officers and prominent officers. It is possible to say that these three categories found at the king's table. One, prestigious servants, two ordinary officers. And number three, prominent officers correspond to the three types of officers, the duke, the prefect and the commander, which is whom the ABOVE MENTIONED MID DESCRIBES as accompanying the king. The description the midish gives that they accompany the king resembles the concept mentioned in the analogy that the prestigious servants and officers sit at the king's table. On this basis, it is possible to offer further insight concerning the midrash cited above. Although the obvious analog to the Duke, the prefect and the commander are the 70 patron angels of Kipas Noga since the offices are described as accompanying the king. They can also be understood as referring to angels whose identity is subsumed in godliness and even to the spheres of this basis. One can further comprehend the extent of the cleverness of the person who states quote I will choose the king. He wants the king alone. Not any intermediaries. Not even one bonded with the king. Even one that's bonded with the king is still not the king. This relates to the BMP's well-known analogy explaining the phrase into a prayer of poor person who pours out his soul before God. The poor person wants nothing else but to come before the king. So now let's turn back to page 235. The last word on the page going on to 236. All of a sudden it comes next page within ministers themselves officers. There are various levels and the Reb says which we will divide generally into two categories. Aim ordinary officers and B the and great officers. So the says these three categories that are found at the the the king's feast at his table. And who what are the three categories? He says in the brackets, look is number one, prestigious servants. Category number two, ministers, officers. And category number three, the gilim great officers. These three categories. Let's continue. They correspondish to the three categories mentioned in the midish that we started this m with which are the dukes the he says it's called pres the and commanders they come to the country they come there. They come together with the kingdish in the term in the words of the medish that's in quotes THEY WERE TOGETHER WITH THE MEDISH the I'm sorry THEY WERE TOGETHER WITH THE KING the king comes into the medina and who follows him these three categories of people says that that these three categories of denin and Easter are similar to the three categories in this mushel that's brought in the minor of the alterb in the mmer in the which are it says um they are the prestigious servants second category are officers and and then there are great ones that are at the table. So all three are at the table says with this we can explain that although in the analog this the meaning of the dukes refers to what we call in cabala the 70 ministers of the transl of translucent light. The Reb says as we mentioned earlier from different discourses that say that we're going on to the next page 237. Nevertheless, the fact that the Dukes were together with the king, it alludes to the fact that here he's discussing not only the 70 minister Shahim The 70 ministers of the non-Jewish nations are all egotists, selfish. They would be compared to the low type of servants whose place is not at the table. It's they're they don't get even to come to the to the to the table. Why? BECAUSE THEY DON'T REALLY CARE ABOUT THE MELIK. So the iron, you hear this, the 70 ministers that govern the 70 non-Jewish nations are comparable TO THE LOW SERVANTS THAT DON'T GET TO THE KING'S TABLE. They're still servants. They do a job. They give energy to the non-Jewish nations, which Hashem wants for whatever reason. Hello. But the Reb says if we're talking about the the it refers to to angels who are nullified subservient to godliness even greater they they're at a level where they're subservient to I'm sorry we're also referring to a higher god godly experience than the angelic experience which is this the spheres of both the energies the lights and the receptacles the ca are all one they're always with the king so it so the says based on this that we're referring to not just um of kipa right but we're referring to mal and we're even referring to the sweetest noteless movement it's understood next page we understand even more now the cleverness of the ONE WHO SAID I WANT TO BE WITH THE king In addition to the fact that the clever guy doesn't want to receive his effluence like the dogs receive their BONES and he's clever. He doesn't even and and he doesn't want he also doesn't want to receive any affluence like the servants who are low in their you know low servants who do it because they're afraid they'll be beaten which don't get to the table they're outside of the king's table. And although he realizes that what these servants get is lots lots of affluence, HE SAYS, "I DON'T CARE. I DON'T want that." What does he want to be at the table of the king? He doesn't want the type of experience that the dukes have. And in the All of these fascinations don't turn him on. He wants one thing just the king. Next page 239. He wants to be with the king. So all your jewels and all your riches and all of your everything, he doesn't want that. He just wants the kingto and as explained in the teaching of the holy that's known it's worth rememberizing this on the verse quote the prayer of the poor David's referring to himself when he unwraps himself like with a talism and before God he pours out a soul right is called is usher to heal him the garra says is the prayer of the wealthy because moa was wealthy even though he was king he was pursued and chased and everything else say because he looked at himself as poor. Now by the way the the cabalistic explanation is because a melus a king mus is the 10th sphere right malus it says in kabola doesn't have its own light le it doesn't have any light of its own it's it's a reflection of the the spheres before the nine spheres are reflect ED IN MALUS YET IS THE KING. In other words, and and explain that a king is not a king without a subject. So a king on his own is nothing. He needs subjects. Right? A rabbi, a rebal, he's nothing. He could be the biggest genius and know everything. He needs to have balabatim supporters and people who listen to him and WANT HIS DIRECTION FOR HIM TO BE THE rabbi the rebi. So that's why on its own is poor. IT'S POOR IN THE SENSE OF it it needs it it's very needy. What's its need? being recognized by the subjects a wealthy man doesn't need anybody. He's on top of the game. So that's why when says when it says what we're going to learn now teaches us you know why he's able to pour HIS HEART OUT BECAUSE HE HAS NOTHING. AND BECAUSE HE HAS NOTHING IT'S PURE. SO HE SAYS HASHEM I ONLY HAVE YOU HELP ME. BUT IF YOU COME IN WEALTHY, it's very IT'S DIFFICULT OR IMPOSSIBLE TO PRAY FROM THE heart over the years. I saw this also, you know, you know, in fundraising, you know, different things. People came from wealthy homes or wealthy, you know, and they and they they went out to do kabad work. when when it came time to asking PEOPLE TO SUPPORT TO GIVE money some of them had a difficult time it it was like IT'S HARD FOR THEM TO ASK FOR MONEY BECAUSE THEY COME FROM money you know I'm not saying everyone but but I I've seen it and I thought about lot a lot about it you know in other words it's much harder for someone who comes from wealth or you know to ask someone else to give because like what I have what I need. I come from a place that so why so you have to really uh work on yourself and understand like Rabbi Josh Gordon used to always say and he didn't come from wealth far from it. I mean I we knew his father and his family but you know I if you feel that what you're asking is not for yourself BUT FOR THE CAUSE then it makes no difference. But that takes a lot to come to that point. You know, it takes a lot to come to that point. In other words, do you tr do you truly in your request are you truly asking for self or for cause and it's a very refined thing you should know because at the end of the day and I've seen this too and I'm sure you've seen people ASK FOR A CAUSE BUT they benefit from the cause. That's not what we're talking about. And I'm not saying it's not kosher and I You know, I knew someone who was the head of a a school and and he told me once, you know, if I eat steak, I want my employees to eat steak as well. WHAT RIGHT DO I HAVE TO EAT STEAK IF I DON'T GIVE them enough salary for them to eat steak? And why do why am I entitled? So when says before hem I pour out my heart understand that he was able to do that because he spar because he's THE 10TH SPIR WHICH ON ITS OWN IS poor who makes him a mel the subjects. Let's continue in the text. doesn't ask for anything. What is what is the content of his prayer pouring his heart out for Hashem? See, I I I I I didn't explain that earlier. IT'S NOT THAT HE'S POURING OUT HIS HEART TO HASHEM. Give me this, GIVE ME THAT. NO, I want to talk to you, God. That's all. Let me in other words and not and I I'm I'm gonna say this whether you're listening or not it's irrelevant to me BECAUSE AGAIN IF IF YOU'RE POURING YOUR HEART OUT on the condition that he listens TO YOU YOU'RE NOT genuine you have an AGENDA THAT MEANS YOU'RE not poor THAT MEANS YOU'RE COMING ALREADY CONDITIONED SO SAYS look what theb says And what is the content of his prayer? For this you need to be very bright, very shrewd, comparable to a king of flesh and blood. In order for when he goes into the chamber of the king and he sees the face of the king, he has to go through the corridor where there are many many chambers and rooms. In each one there is a mass amount of wealth and riches and art and culture and all of that. I love this part. And there are those AS THEY WALK WITH THE KING, THEY'RE BEHIND THE king and they see, "OH, WOW. LOOK AT THIS ROOM. Look at this art. Look at these." Right? They're all on the outside rooms of the king. They have such tremendous pleasure. You hear that? They get stuck there. They have to SEE THE RI THE ART, THE RICHES. BUT THE KING IS WALKING FORWARD TO HIS CHAMBER. Then there are those that they have pleasure from a from more type of you know things that they see top of the next page specifically someone who's a wise man in our words of the medish a pak shrewd guy in Yiddish. Now look at the Yiddish words top of 240 gate in simple English. I'm going to say it. He don't give a damn. He don't care. All the wealth and prestige AND RICHES. THAT'S found inside THE KING'S PALACE, THE CLOSEST ROOM to the king's chamber. So, and he has one desire and and and I just want to get into I want to just go into the chamber of the king. And what do you want to do there? THE RICHES ARE OUTSIDE. NO, I want to see the face of the king. I heard I don't know if it's true, but shortly before he passed away, he said he just wishes he could see the reb one last time before he passes home. Again, I wasn't there, but the saying itself to me is is is worth a million bucks. It's so true. In other words, there is in a relationship what do I get out of it? Even spiritual things, what do I get from aba? For one person I get from aba that he gives me a bro so my kid can go to the ka and have a good marriage and a good family. If another person he says no no no that's the I get from I get from the but it's about you so you're looking to get then there is I don't want to get anything I want to be that's what we're talking about in other words you come to a place in your psyche your persona in your being that you see this sadic as a representative of in the in the best way and THEREFORE YOU WANT TO be you want to be and and and that's what the medish is saying and that's why it takes a very shrewd person not to get caught up in all of the fascinations because it's so easy to get caught up with all kinds of fascinations And the same is true for I've said it and I say it again cuz I think about this a lot. Here we are in the middle of a war every day. you know, bashm by you guys it's not as much but when my daughter lives in Tel Aviv it's it's non-stop right and you ask yourself hey you could live anywhere outside you know and we don't have we don't have these missiles we have many other issues and the answer is that that's the to beesh to be and and And and and there's no there's no logic like oh I'm there because my kids will have a better you know it's also true but at the end of the day this is really the the mitzvah of being and all of that is and by the way for that matter it's everywhere in you know people I HAVE TO WHO SAYS YOU'D LIKE TO BE SO YOU COULD WALK TO THE THANK YOU VERY MUCH. That's again selfn is self. It's not as COARSE AS GASHMI IS BUT IT'S self the person comes to the to the to the to the understanding that wherever I am in it's wants you to to to be there you'll end up there the when he told people came to him you know and rabbis young giz rabbis and others who are retired in America and they said We want to live in line. They never said you're going to waste your time. YOU'RE GOING TO BECOME BORED. YOU DON'T HAVE WHAT TO DO. AND BECAUSE YOU THINK YOU'LL TEACH AND THEY'RE SATURATED WITH TEACHERS, GO OUT TO A YESHOU OR GO OUT TO TEL AVIV OR GO OUT SOMEWHERE where that you'll have a you'll have a purpose. Have a we'll continue tomorrow and think about what we learned. Have a great day.