Maamar Mayim Rabim 1977 #6 - Happiness, how to achieve it, embrace challenges - RC Dalfin

So we're learning this uh mime of mayim the rebate 1977. Yesterday we learned a very interesting thought and I want to talk a little bit more about it. There is a rule po the potential the kak doesn't lack the actual poel by hashem hashem's ability his kak his potential of doing something is not lacking anything because if you say that the kayak is lacking something, is missing something. You are also saying that Hashem is not perfect. Hashem is not musham. There is no slaym. There's no comp wholesomeness in God. And the proof would be that unless the power the potential is actualized it's nothing. Nevertheless, the theme of the mime here the novelty is that when it says that Hashem it it ascended in God's thought to create the world and it ascended in God it's because of the Jews because of the the Eden. So if that's the case, why do we actually need to send the soul the nama into the world? Let there be the concept of of yen in God's divine thought and that should be adequate to complete God's purpose. And we don't say that. We say that unless the soul comes into a body on earth with all of its struggles, it's not the the desired purpose of God's creation. That's what he's alluding talking about briefly, very briefly. But this is this concept is discussed by the Reb Rashab at length in the myarim in the in the mimer of the continuum known as tore Samov which is one of the two most prominent continuum of discourses of the fifth and in yeshiva and yeshivas we took lots of time and effort and energy to learn some of those discourses because the rebashab splits hairs and he explains s and it's it's it's a very uh analytical and very good for the mind and also to understand the concepts. So over there there's more verbiage about this concept here the reba just alludes to it. So going back to the rule there is no there is no potential of energy of hashem that's missing po. So why do you need a poem? So the Reb said in the last chapter, the ultimate peak and the consumate intent is for the potential to become realized. Now what does this mean? That means that it's true. There's nothing lacking in the coyak but not that the coyak is is realized without a poo. So it's two separate ideas to say that the coyak of God that the power of God is lacking something because it wasn't actualized by God by Hashem not by us by us. The potential and the actual are two different worlds. Right. And mind you, the reason the Reb gives in in in this mimer based on other memor is that because by we human beings, the past and the present are two separate worlds. By Hashem whose omnipotent past, present and future are all one. And that by the way too needs understanding. Why must why is that reason the justification to the difference between humans and God but that's another schmoo that's another another discussion in other words barring this argument that past present and future by humans is three different realities whereas by shem it's all one That's the explanation for that's one explanation. But there's other there's other reasons for but he doesn't go into it here. So we're not going to go into it. I'm just making you alert aware of this idea. What is his argument here? His argument is that we see Le Paul that Hashem sent the soul into in other words logically you could argue IT WASN'T NECESSARY BUT LEO GOD SENT THE the soul into on earth. So what does that tell you? that you need the actual as much as is the truism but the counterargument is sorry you see the poem created so in other words there is something that that po doesn't doesn't accomplish and the explanation I believe that's given is that when you talk about atmos when you talk about the essence of Hashem not the or is you mentioned you know we we spoke a little bit about it yesterday the difference between or and the difference is that or and is is still a definition it's the infinity of God so in other words so what you're saying is that it's the infinity of God not the finite aspect of God and in in in the place of the and in the place of the infinity of God, the finite can't exist. In other words, can you experience the infinity of God in a finite place that's limited to finite? The answer is no. So that tells you that the infinity of Hashem is also a definition is also limitation. It's limited to the experience of the infinite. Can we say that God is only infinite? No. And the proof is when Hashem God wants to be in the finite, he's in the finite. So says this teaches us that God is etc infinity of God. Even the infinity of God is a definition and limitation compared to the essence of God. Same ideas behind the po that definition and that analysis of Hashem is is one of of reasoning. The and the logical reasoning is that since God is omnipotent and past, present and FUTURE ARE ALL ONE. THEREFORE, IF YOU SAY THE KAK IS MISSING THE PO, THERE'S SOMETHING LACKING IN THE KAK. THAT'S A DEFINITION. That's a logical logical argument. Very nice. Good. But that's not what is here on earth. So in other words to say that the the virtue of poet of actualization is to complete the kak is wrong. The virtue of actualization IS BECAUSE THAT'S WHAT GOD WANTS. THAT'S WHAT HASHEM WANTS. Barring anything lacking in the kak. He didn't say those words yesterday, but I believe that's the meaning. So, I want to read the summary now on page 318. Let's see if he says something there. Summary. The previous section stated a thought tshoua that oh sorry that that through tshoua then the shama is able to ascend to an even higher rung than its source. Now the source of the soul is in God's essence which transcends all revealed levels. How is it possible to ascend to even a higher rung? This to me reminds me of similar to what you asked yesterday is in resolution our state is arose in God's thought. The mag of mis explains that statement by drawing an analogy to a person who has a son. Even when the son has departed from his father's presence, his image is still engraved in his father's mind. With regard to a father on the earthly plane, the concept only applies after he actually has a son. Conversely, but with Hashem, with regard to God, it is possible to say that even before the Jewish people were created, their image was engraved in Hashem's thought. That is, he Hashem thought of them even before they actually came into being. Because with regard to him, the past and the future are the same. This enables us to understand another statement of our sages that Hashem consulted with the souls of the righteous before creating the world. The intent is that there that there is is that they're aroused before him. They arose as that there arose before Hashem as it were the delight that he would receive from the divine service of the souls as they exist on the physical plane. Page 319. In other words, the image of the Jews that Hashem had in mind as it were was the image of the Jews as they exist on the physical plane. It is not that the souls arose in God's essence as a spiritual entity and then they descended to this plane. Rather, it was the image of the Jews as they exist on this plane that existed in his essence as a potential. Afterwards, through the creation of the world of man's divine service, that potential is realized in actual fact. The realization of this potential is the positive quality brought out by tshoua is sir. I would like to hear if you understand what we just that what what what we just discussed. >> Yeah. Velvville, any questions? I haven't heard from you in a long time. >> But you you you're you're Velva. You you did you ever learn about this concept of >> I also learned this several times >> in this right but you never learned it. You never learned over there. There's also discussion a little bit about it. I told them yesterday I don't know if you were around or two first. >> That's right. >> Solomon. >> Yeah. >> Yeah. Those two the first two that's where he talks about the reasons for creation. when our mash of me in Martown of blessed memory taught taught that to us he he you know he went into it went into this concert a lot and then when we got to he he became our later in 770 or whatever. So um also this was discussed but I remember when this came out I was still um I was you know like 17 or 18 and uh there was a very big buzz in in in I could see I I didn't have the background at that time but I can hear from the older students in the yeshiva the bak the older bakar that this was um um you know oh a big big discussion the rebba in This is the mimer. The Reb said that night shabas. But you look into the um maybe we should even learn it. We haven't, you know, have to find it if it's in Hebrew English. The Reb goes much more into it. Oh, that would be a good thought. I'll try to see it. If I have it today, I'll send it out to you guys. Maybe we can learn it in the next few days. Let's go on now to page uh next page the last chapter of the maash page 2320 chapter 6 we can connect this idea Jack hit the road Jacob went on his way on his way it says so this is when when tish is over inavich in in the city of labavich in Bmetric was banging on the table after after the Yakov. Now begins the you know the the the fall the WINTER AND NOW UNPACK EVERYTHING you picked up here during tish in Kabad in in yeshiva in the go for it. represents the Jewb that year if my memory serves me well he explained the for weeks and weeks and weeks and it was a very bigish because you know in they do it's just simp maybe maybe but that's it they was actually I take that back I think was shabas because shabas is still continuation of simp but this is now shabas par so that YEAR EXPLAINED EVERY SHABAS when he spoke in the weeks I forget for many weeks he explained an additional of so here is some some and that's more in the that discussion is more in the of each month of Shabas. But here in the says though after the month of one goes on his path. Oh, so rec referring and involving mundane matters. Mundane matters to the point where he encounters the abundant waters and challenges etc that begin from no with the flood the May. that itself the elevate the person higher and higher right what does it say he becomes a a goer a walker right because of the like and in the language of the verse and represents he goes on his ways in this knowledge. Next page 3:22 that the descent of going into his path being referring to mundane matters he ali it's for the benefit the purpose of the ascent and that's why he's going into dark this impacts that the going should be with JOY JOY AND GLADNESS OF the heart because if not you would be broken why I'm going into the world I had the month of t whether it's in a regular sh whether it's in lion whether it's in Germany whether it's 770 borrow park okay you know every place has it thing but you're coming from tish with All the and now you go into the the world says that knowing that only through going into the world of Mayim WOULD DO YOU GET IT SHOULD CAUSE YOU TO BE HAPPY AND EXCITED GOING INTO THE WORLD like as as THOUGH LIKE TO STAY IN tish is is depressing. It's it's that's it's also a very powerful thought especially people I'm just you know um around here in Kron Heights Tish is hustling and bustling you know and then sukus and the people come from all over the greater New York not all kinds of people and there's such sim in the air such Leedicite, you know that after YT it's like the the the blues, you know, like you so quiet and everything goes back to normal and you know that that that that sense of on one on one hand normality but at the other hand it's like it's depressing says that you have it all wrong. That's because you think that the is an impediment to your aid when the truth is IT'S THE ONLY WAY TO GET THE true aliyah. Do you hear that? The the only way yi to have true ascent, true elevation is dealing and being together with the anxiety and worries and may and getting through them and working on them. The struggle itself and this by the way is a main theme in Tanya chapter 27 where the alterba drops that bombshell line based on what it says in Pyak. So one way of learning means you created for struggle but it's like you know I have to deal with struggle but the Reb is saying here don't o me I have to deal with struggle struggle is the ultimate reason why you create it and therefore it SHOULD BRING YOU HAPPINESS. And this is this is an this is not easy. This this is not easy. You know, think of it when a person gets older and they start slowing down and some call it retirement and then they all of a sudden they have so much time on hand. It's like the worst thing is not to be occupied. Now it doesn't mean you know whatever your job was for 30 40 50 years and now if you're able to take that same energy and immerse it in whatever whatever it is but it should be with the same intensity right otherwise you feel decrepit. You feel you feel ugly. You feel like I'm just wasting my life. Okay. So, you don't want to be you don't want to do what you did anymore for whatever reason. No problem. So, find something that talks to you and get involved and get involved fully fully with THE IN THAT FIELD. In other words, isn't is a mindset. That's the point of this. It's a mindset. You either not only accept it but you thrive on it. Like you know there are people who overcoming a challenge is the greatest thing in their life. They want to be challenged. THEY LOOK FOR THE CHALLENGE. They look you know for the risk you know. So okay that depends you know what type of character you have a personality also your culture and where you come from and your parents and your community but a person to themselves whether he's a type A or a type B or type C whatever his personality is and whatever you're doing challenge yourself that's what the Reb is saying here that the challenge the challenging yourself as expressed here in the mimer through the concept of the mayim is necessary and not only necessary but should be should be seen as um as the way to to to have happiness in your life overcoming the struggle succeeding. That's what he says. Let's continue. I'm sorry. Second line on page 322. And the Reb says, let's learn from this from the verse that's written by Yakov. And Yakov lifted his feet says Rashi over there. When he heard the good news, it caused his legs to be uplifted. And we continue. This causes that his that his should be the ultimate of wholesomeness and it should even transcend any type of limitation. which we call as three serve with all your heart soul with all your might. So explains says says it the most that you could give says that the most that you can give for you is transcendence. It's breaking barriers because the norm for you is a c is a limit and here you're surpassing your limit. So you show you're not bound and guided by the limitation. For joy, happiness shatters all convention. Now again the question IS HOW DO YOU GAIN THE simka right I when I'm when I'm bimha right by a child's wedding which is like the greatest sim brings this as a mushul someone who's a miser right all of a sudden at HIS CHILD'S WEDDING HE OPENS up and he's a spend and he gives what happened because the sim is so powerful ful that it removes for that time and at that situation his his cheapness because the sim is overwhelming. The question is how do I get to that? So here the reb gave a logical reasoning how to break through if you know that through the you're going to get the highest aliyah. So in a sense that's a that's a reason. In other words, IT'S A WORTHWHILE INVESTMENT. IF SOMEONE TELLS you that the way to to to make a lot of money, for example, in this investment, but you're going to have to work very hard and overcome all kinds of issues, but if you do, you're going to reap the benefit. That's money. But and the learning and education right is so you went to you know you became a doctor that the nights that you spent being up and you know too I'm just saying I remember when I was in Boristown a doctor came to learn with me from here Brooklyn to learn 101 at night he drove and he used to come in with his THE SHRUBS WITH HIS WIFE AND THE BAK never saw this and it was so funny like he's coming from from from the hospital my monities in Brooklyn to Marstown, NEW JERSEY. IT'S A SOLID HOUR WITHOUT traffic to learn to see this for a few hours, right? And I remember him telling me that, you know, how he hardly slept the week, this is when he was training when he was right. So that's a lot of that's such hard work, but it it pays off because you become physician, you help people, you make good So theim is an aid to the person. So the Reb says here that sim pirates in other words WE HAVE TO FIND a way to be you see once you're in sim once you're already in the mode I'm looking at here and I remind myself when I would d sometimes Friday night at the car bakshul and I you know I I I I didn't grow up with with with in a car bul okay And I I and and people asked me like you know why didn't you go to another shoe like you know like you used to. I SAID I JUST WANTED to and being around these guys the mamish were dancing with it was it it just caused me to be very happy and I wanted to be very happy. So sometimes you do something out of the ordinary that to to bring more sim into your life. I've told you this also the the healthy the best way or one of the best ways to stay YOUNG IS HANG OUT WITH YOUNG PEOPLE. So in every sh you have the zadei of the shul right and and sometimes we had one here and he passed on already may have a liaden you know he wasn't that that old but but I I could see how every time he was a shul it added life to him my father may be well the same way my father's trip almost 89 and he in 770 he's THE LIFE OF THE PARTY AND THEN IT'S SHABAS NOON. Velv met him. Velv and Moab. HE THERE'S A FABANG AND A KIDDISH. A kdish like 1 1:30 they start over there in the side room of the upstairs base medish. He can be there sometimes to 3 4 just talking and singing saying a little eating something and and and people love it. He loves it you know and and it it MOM AND SHE HE DOESN'T WANT TO LEAVE. BUT I'VE ASKED HIM come to memb park for shabas. NO, I'M HAPPY WHERE I AM. I don't need to go anywhere. So I'm saying that sometimes you try to you know you ask you know I I don't I don't find happiness dealing with problems. To me it doesn't bring happiness. I GET DEPRESSED. I GET UPSET. I get angry. Right? So I'm suggesting another way to bring happiness because at the end of the day when you are happy when you're you shatter convention you're a different person. So I I I'm suggesting that you know go to events one second one second go to events that are yes Isra now your turn. I wanted to share something that I heard from the Sudokul who's the grandson of the Dry grandson. >> Okay. >> Who I I was driving him from Burough Park to a New Jersey one and I said the word problem and he gave me a halfhour schmoo >> never to use the word problem. That the word problem does not exist in Hebrew. We borrow the term baya from Aramaic but it's not a Hebrew word. And instead you think of things as issues, as challenges, and at the highest level as opportunities. As soon as you call something a problem, you're casting it with negativity when really it's an opportunity. Very good. Very good. I like it. Okay, I think we'll stop here and tomorrow we'll finish the meet. Have a good day everyone. Byebye. Take care. Bye.