Maamar Lo Tiye Mishakela 1952 #2- Does G-d care if I do His Will? Of Course but...- RC Dalfin

We're learning the second chapter in the called it's from Parishim and the Torah says there shall not be there will not be a woman who loses her child and as well as a woman who will be barren. We're now holding the second chapter. If you have these books, lessons in my Morim, it's on page 107 in the addition that I have, but second chapter and the Reb here lays lays out the foundations of various of various aspects of his own leadership. And that's going to be the trajectory of how I approach this mimer. Okay. And I got a uh a WhatsApp or something for email some correspondence from a teacher in Iowa, a buffer who teaches in the children in Iowa. says he heard the first shir online and although he's learned the mimer many times, he never heard the approach that we we shared yesterday. So that uh other people that are not actually in the classroom here are benefiting from our teachings. So what's the point we're at now? Here he's going to have to start he's going to start discussing what does it mean to serve? You shall serve God your God. What does it mean to serve? So let's see inside chapter two. The condition to all this as is prefaced in the verse it is service. Serve God. You should work for God. Although regarding the three aspects of having healthy life having having children healthy children children healthy life and sustenance the sages say very very important. teaching. It's not the merits, your merits that causes these three things. Rather, it's masle, your charm, your luck, which is not the proper meaning of the word. We're going to see in a moment what the word means, but something called mazle. And I just remind you of the word mazle. Mazletov and we we translate mazleto as good luck. Look further what the real word of masle means. Look further. The level of mazle refers to a a a reality there. Your merits have no impact. I did this many years ago. My grandfather jumped into fire for Torah. I my my great-grandfather built a SHUL AND HIS PLAQUE IS ON THE SH and on and on and on. Those are allim merits that you come with as part of a family a nation say when it comes to this the experience called masleus can go bye-bye not relevant on that level on lower levels it's relevant but not on that level so the question is wait a minute what does that mean if my if my merits that I have in my treasure chest from myself and my ancestors aren't relevant then so how do I get help on that level look further mo nevertheless totally what is relevant there to receive the level of mazle is avoid that's a very interesting concept normally the thisim that we have bring us good things here based on what and on his explanation of the previous chapter. Here we're TALKING ABOUT REMEMBER NOT only the the the the the good the result but the the abundance of braha not only health abundance of health not only children lots of children not only pasa but an abundance that's an extra. So, so what we have from this so far is when it comes to ribboy more than the average there you need masle when it comes to the normal. If you do what you need to do and you have those merits, they're going to kick in for you when you're going to get. But if you want there you need to tap into mazle. What is the idea of mazle? The word mazle is assoc comes from the word or associated with the word noel mean leono. It drips from Lebanon. Noisil is a is is is is the connection of your nishama your soul to the higher soul to the higher to your higher soul as it is in heaven and from there on high it drips down into your nishama. So when we say mazle you should have good luck a good masle we mean we want you to we're wishing you to receive the higher reality. Now practically this is a a phenomenal thought. How? Because in the norm many times the doctor says the lawyer says one second one second the rabbi says this is all that can be done I can't do more for you. Oh don't give up. So then the answer is I got to go deeper. What's deeper? I got to get to the mazle. When I get to the mazle things can change. And I'm not talking now about the the rule that the Rambam brings a maz Jew is beyond masle. That's another discussion. I'm not going there right now. So this is what we're saying when we say that says that when you work when you serve God when you worship God with you have the ability to tap into maz. So right here even before the rest of the mimemer it it opens for us this this this this tremendous idea and that is that by me working hard not only will I score points let's say a single double triple in baseball for those that know baseball it's going TO BE A HOME RUN. Yes sir. um a a contradictory point that we usually say mazalto after somebody has a and I heard that it's not that you should have in the future but that you already received the mazalto so it's again it's an acknowledgment that the person received the mazalto >> and why what >> saying it after the fact when a person has a sim >> yeah But what what made them receive it? Eating chunks >> potato cookle. What made them receive it? >> You don't you don't know what you don't know what their >> It's not about particular. >> Hello. Hello. Hello. Kazal say a masle is not. So you're on the wrong track. You're on the local instead of the express. >> Okay. So you're saying that it was but and Okay. We don't know what their avoda was. I'm not privy to somebody else's avod specific to their >> but to your avod you are privy right >> to my right but I don't say mazalto to myself >> wait what is it about your avoid on on a day of your yo males that draws down the muzzle to just by just JUST BY THE FACT THAT THAT that you became 55 today >> what what does Yomalus. What does that have to do with it? >> Oh, because because a yomus it says the a person's masle shines on their yomus. What I'm saying is >> so we each >> what I'm saying is that of course as you as you shared before the ma the day itself of a yomaus or the or the time when there is the masle of a person that's shining there's an opportunity more for us to receive those blessings to give those blessings but it still requires it still requires connecting with mas if you don't do anything in other words what I'm saying is people people say and think oh it's my birthday today and I can I can I can bless you I I I have this is common in in in all communities that that I know of and there's truth to that but there's also So there's an error there according I mean an error you have to reveal the mazle the you can have the muzzle and the muzzle is buried. So the reb here the mimer is talking about how do you reveal the mazle. So I would agree with you the mazle is there but the question is how do you reveal the mazle? In other words, when you say no, it's dripping down from Lebanon mas. So that means it's elsewhere and it drips down. Now, how do you make a drip? You guys know the doctors did the drip. You got to connect the two and then it starts dripping. You don't put the bag together with the thing into the person. It ain't dripping. >> I'm not I'm not arguing on that point. I'm just saying when we quote unquote wish someone a mazalto it's after the fact that they received the the drip >> that's right okay I could I could agree with that hill your chance >> yeah I just wanted to tell a brief story that I think illustrates the point we're discussing here I there's a teaching I heard from repar he says what's the big thing with what's the thing with benching god gives me a piece of bread and I have to go on and on and on and on. And he said, "Yeah." Uh, he said, "Uh, since God gave me a piece of bread, I see that the gates are open. So, if the gates are open, the masle is open. I'm going to ask for everything." >> Right. Very good. Let's continue. So now that gets to to the real kind of kishkas of the mimer. So if you're telling me that the basel is totally is dependent on avoid what is that's what he asks seemingly close the general idea of the service of of a servant to his master. It's applicable by a by a servant and a master here below on earth that the servant can increase perfection and wholesomeness by the master by doing his will. And although he's a master of a true master, there are things that he's missing. He can't get everything he want. He doesn't have everything that he wants. And this he this is the service of the of the servant to the master to fulfill to complete what's lacking or to complete his will. Through the this servant completes the master. The Reb says this from this we understand that this too creates a completion and wholesomeness by the servant right he is a servant he is a servant to who? He's a servant to the master. When you do your master's will, you feel fulfilled, too. Because if you have put yourself into a position of being a servant, you want to serve. You're happy to serve. And even if you're not happy to serve, BUT YOU TAKE UPON YOURSELF, you want to make your your master happy. That's what he says. A this is all here on earth in the relationship between a servant and a master. A but in heaven by Hashem. Since Hashem is the wholesomeness, the completion of everything is is Aramaic form. The ko is the is the Aramaic for since Hashem is the ultimate completion and and wholesomeness of everything. It's not understood. How is how does it apply over there? The concept of avoid that by me worshiping God, God becomes complete as though God is incomplete and deficient before my avoida. This is the million-dollar question which has been asked way before and is asked by everyone. Why is serving God and how is serving God help God? God wants this. What's going on here? The mush of a eid and a is limited and doesn't really apply to Hashem because Hashem is not. Hashem is not lacking anything. An a master as great as he is, he's lacking something. And even if he's not lacking, there's certain things he doesn't, you know, he his will he hasn't gotten to it yet. So even though he feels complete, but he's incomplete because he doesn't have everything. So if the servant provides that, he becomes more mushlam, more complete. How do you say that about God? That's the question. So this is the basic question of this mimemer which by by dealing with this question this will help us understand and give us a better idea what what does it mean to serve God and this of course is what what um Iser uh mentioned a few month a month ago or so the whole issue the controversy with Manis Friedman and other rabbis about does God need need our work or does God not need our That discussion will depend on what we're going to study here and hopefully give us some clarity. I'm not going to say that we're going to walk away saying it's definitely this way or that way. Maybe we will. But this is the trajectory of this mimemer where it taps into a basic philosophical question and I emphasize this is beyond the amunas the raam the moral the shal you go back this is the shila what is the what is the purpose of avoid if I wouldn't worship god god wouldn't be god god would be missing something. So in other words, you're telling me that God needs my service. He needs my service. If he needs my service, then he's lacking something. How can you say that? It's an oxymoron. Let's see what he says. He says further. Now the the Reb says before we asked a logical question now we're going to look at what the sages say and you'll see this contradictions seemingly sometimes we find the concept of service is not relevant to God it says in the quote Does it really matter to God? If if someone slaughters the animal from the neck, I'm sorry, or from the from from the neck or from the other from the back part. Right? There's a certain way you're supposed to shake the animal. If you slaughter the animal not from the right place, it's so the med asks a question. Does God really care how you slaughter the animal to the right, to the left, up, down? That's a question. And the med says, the med gives an answer. You're right. It doesn't make a difference. But guess what? It makes a difference to us. And Hashem gave us the mitzvah. So for the bri for the creations the creatures Moshe it makes a difference. Is it cruelty to animal or not? So the way we she we slaughter an animal according to kosher ritual laws is more humane contrary to pea and others belief. So what do we see to that almighty? It don't make a difference really. But for us, it makes a difference for the human experience. And Hashem says, "I want that the human experience should be most refined. Therefore, slaughter it this way and not that way." based on this medish. We understand that the entire purpose of doing commandments mitzvah is only for one purpose to refine creatures to to refine creation. But in truth, it's not relevant to God. And as it says in a verse, quote, "If you sin against him, what impact do you have on him?" God, and the abundance of your sins, what have you done to him? You know, you could say, "God, I'M GOING TO GET BACK at you. I'm going to eat bread on Pesak and not fast and eat on on your kipper and I got you. He laughs at you. You got me. You're such a fool. You got nothing. I'm not impacted by your by your sins. I'm God. The med says, "And if you do righteous, if you do, what what do you give?" WELL, GOD GOD GETS SOMETHING FROM you giving sodaka. So all of these way all of these quotes imply that that serving God, worshiping God makes no difference to him. And the only reason why we do it in the way that he prescribes us to do it is BECAUSE IT MAKES A DIFFERENCE TO US. If we give saddaka, we become more kind. We we train ourselves to give of ourselves. And all the mitzvah as explained in the commentators who give reasons for mitzvah have a human part to it that is relevant to humanity. And therefore, HASHEM SAYS THAT'S WHY I want them to be done in a certain way because I want humanity to to to be refined. But for me myself makes no difference. Now the Reb is now excuse me the Reb quotes contradictory places. Sometimes we find in our the writings of the sages that the the the of man has does have an impact above. And now the power of of of the of the Lord, the master be will become greater. meaning through the fulfillment of mitzvah you make you create that the name God of God becomes actually greater. So from there we see clearly that our aid our activity our service to God does make God greater. We find we find also that through the lack of it causes a deficiency or better said a weakness by God anthropomorphically speaking as it says You forgot the rock who bore you. And the say when Jews don't do God's will. They don't they're not fulfilling mitzvah. We weaken as it were the power of Hashem's greatness. Well, what do we learn from this? What do we understand from this? We understand that that we do make an impact in Hashem. So these are the contradictory statements in the Talmud and elsewhere and in the and in the Tanakh about does our work our avoid make an impact or not. So the Reb is said that is saying how do we reconcile these contra these seemingly contradictory um verses and teachings next page who as explained in the text called yeah in the introduction it says there the regarding the statement of the sages that does God really care whether you slaughter from the the neck or the other side who delay this refers to a level called the ma unique master the source of sources there that level doesn't make a regarding the sake of Hashem's honor to draw down from the supply rungs which are referred to as heads beginnings to establish the unity between the the high highest and the lowest levels. their divine service is absolutely necessary. So the first answer to the question is depends what we're talking about. If we're talking about a level of where God is already defined, boy does it make a difference. If we're talking about a level of God that's beyond definition, let's say call transcendence, there it makes no difference. That's one answer. the level called the master that unites and the source of all sources. Their service, divine service is of no consequence rather only when God when when Hashem invests himself in the progressive levels was beginning from the level of which is the first. Now he says even above this level of the level of the crown when you took when within the crown there's the upper part of the crown the lower part of the crown. So when we're talking about the lower level of the crown which is it's called the level is called which is the root of emanated beings over there service is relevant conversely and the higher level of known as which we call the inside of kesser there it is not relevant. So we're going to stop here. But this last this first reconciliation, this answer rec puts the two things in perspective. When it says that is nea, it's talking about the lower levels in God. When it says not nega, it's talking about the higher levels of God. So you could you imagine like someone who is um limited in various ways they get they're fathomemed by various things. Someone who has a broader perspective is more mature is greater whatever things these type of things don't don't make a difference to him. is not fathomemed by it. That's the FIRST ANSWER TO THE QUESTION. So those talmutic teachings and those verses in which which imply is relevant, it's talking about the lower levels of God. There it's very relevant. The higher levels are not the you'll see in tomorrow in the few next you'll see how the Reb doesn't accept that. why he doesn't accept that as an ultimate answer and what he suggests at the ultimate answer. Any any questions? Uh any comments before we sign off? >> Yeah. Question, right? >> Yes. >> Question. When you're talking about that, what you know, Hashem needs from us, right? That Hashem I mean we need from him, but what does Hashem need from us? But isn't it doesn't it talk about the connection that Hashem says that he created the world? I don't know if it's the Rambam says he created it because he wanted to be to have a partner. He didn't want to have a world for nobody. He wanted to have for and and that kind of drives with when we mention when we refer to Hashem as as a like we always say father and it's kind of you know like like we we can't what do we expect from our children? We do for our children whatever we can, right? But we're not really expecting anything in return for that. Kind of the same kind of relationship in a way. >> Okay. I I think you missed the first part. Uh but the Reb asked in the first part of this chapter on what you just said that that's relevant only in a scenario of a servant and a master. The master gets fulfillment from the servant because the master is lacking. He's not perfect. But God Almighty is perfect. Why does he need our service? Right? Service means I'm serving you because you need something. If you don't need anything, what am why am I serving you? So that that was the qu that was the question. That was the question. So yi, what you're saying is referring to the the the lower levels of of godliness. That would be that would be a justification. In other words, in the lower levels of godliness, there's something lacking. So therefore, my service makes a difference. But you talk about God as as as as a transcendental God. He gets NOTHING FROM IT. HE WANTS IT. That's a different thing. We're not talking about what he wants. >> Okay? >> You understand? What he wants is something else. >> And we're going to get to that. That idea of wanting tya we're going to get to in the next few chapters. Have a great day everyone. All the best. Take care.