Maamar Vata Titzave 1981, #1a - Rebbe's to last will & testament, Mitzva- connection - RC Dalfin

I'm sorry, but this is what happens when you're not in your own dollar damas and you have your own connections. I'm elsewhere. Please forgive me. Anyway, so the the the Anyway, so he gave he gives out that sukis and we and we and the the the the only other time that ever did that was in 1951. The first year of his leadership, he stood and and there probably only 200 people if that many. Jump to 1991, 40 YEARS LATER, he does the same thing and then that following Hobs and other, he has a stroke. So that's just a a very and and that same year, in other words, he gives out this Contreras with a piece of honey cake. So if YOU PUT EVERYTHING TOGETHER, I THINK YOU COULD YOU could you could you could see and this isn't just you know, him deciding to give us a some sweets. I mean, this was a very spirit he was trying to break a gazera. The Rebbe was trying to break a gazera and he was hoping that the host of everyone making the brock and him answering it to it and and the honey cake would break it. But it didn't, you know, that's the way it is. You try. So anyway, this is a little background about the minor. Any questions before we go on to the text about the history of this minor? Okay. The minor has become kind of the last will and testament of the Rebbe. And it's learned always before Gimel Tammuz the Rebbe's yard site, you know that. And the reason is cuz it's the last minor that he gave us. So it's become by Rebbe like that type of a testament, the will and testament. And what and we'll learn it now between now and then and yardstick, I think it'll become clearer to you why it's the last will and testament because the message is here a very a very profound as far as the future. It talks about the past, talks about the present, but it also gives a very strong kind of futuristic look and those Hasidim that, you know, are attentive to that know that and they look towards that as the Rebbe kind of alluding to, you know, hey, my time is coming and we have here thousands and thousands of Hasidim and worldwide and you need some guidance. Well, look into this Maimer and you'll find guidance and you'll work with Mashpi'im and Rabbonim, etc. And you'll go to the doctor for medical things, not to the social worker for hardcore medicine. You'll go to the social worker for mental health issues, not to the doctor. And you'll go to Moshe Braun for beautiful art, filling the mezuzahs and safrus. Everyone has to know what they're good at and what they do and we who seek advice have to go TO THE RIGHT PERSON. LAST NIGHT HERE IN SHUL, someone mentioned that they went to some Mashpi'a. Mashpi'a told him and you know, when two of us that were listening to the fellow looked at each other like that's that's um PRETTY STRANGE ADVICE. WE DIDN'T SAY ANYTHING CUZ WE WE WANT you know, we want to we don't want to be rude, but he asked, you know, what do you think about it? So then we both said it's not it's not conventional, you know, it's not conventional and and we both said you might want to get ano- another Mashpi'a. And by THE WAY, THE REBBE SAID it when the Rebbe came out with the campaign of a sailor kharab, make for yourself a test and pick your own and make for yourself a rabbi, a teacher. And someone passed him in the line and he said, "REBBE, BUT MY TEACHER TOLD ME MY RAV told me this." The Rebbe said, "Get a new rav." It's okay. It's okay. Now, of course, it doesn't mean a rav who's pasgening shylas in halacha. Want to make that clear. A mashpia, a rav in the sense of a teacher, a guide. And sometimes a rav as well-meaning as as he is, he's he's he's not plugged IN TO THAT PARTICULAR FIELD. OKAY? It's nothing against the rav. But a rav who has no idea mental health and and and decides to give advice on mental health, it's it's erroneous. It's wrong. You know, everyone has to know what they're good at. So, anyway, that's um also part of the important the importance of this mimer as kind of a guide. You'll see later of how you should search for a teacher, a rav, a mashpia, etc. Let's let's learn a little bit inside. Base Hamikdash Shabbos Parshas Tetzaveh Yud Yudishon Alef D'Rishon Taf Shin Mem Alef 1981. Viata Tetzaveh es Bnei Yisrael viyekchu lecha shemen zayis zoch koshesh lamor you should Hashem says to Moshe um you shall command the Yidden to take olive oil, pure olive oil, crushed for its illuminary. All this will be examined soon. Lahalosho ner tomid to elevate to ignite the a continuous uh flame. Viyeduim hadiyukim b'zeh, it's known the the the the questions on this verse. The b'chol the b'chol hatzivuim shehatairah ne'emar in all in all commandments that the Torah commands Hashem commands it says ne'emar tzav bene Israel." You shall command Israel. Okay, you are similar to that language. The but over here we have an awkward way of saying the same thing. The after the service bene Israel. It does you Mosha should command the Jews. It doesn't say that. It says, Dabo bene Israel. Why over here does it say this different language to the same idea, which means Mosha should speak to the Jews. That's one question. Ulo hisif. And and the Rebbe says, "And to add to this, the biuk Mosha kos of ato titsava who lay rock by lotion and gamba teychen. The Rebbe says this question isn't only about the words, but also the content. The lotion titsava Mosha who am titsava. When you say, "You shall command." I say, "Who is the you we're talking to? Mosha." The sort of we must understand how do Mosha who who shliah lim so the Israel see the Mosha Mosha is the emissary, the agent to communicate God's command to the Jews. The if that's the case, why does it say the ato titsava? You Mosha shall command. He's not commanding. Who's commanding? Hashem is commanding through Mosha, the the translator, the intermediary. So the Rebbe's the Rebbe's adding to the question that's brought in other discourses that not only is it a linguistic question that this is different than the other times, the way the instruction is given, but more so it seems contradictory because in general we we know that the command not general because we know that the commandments coming from God. Hashem. So what do you mean to you shall command? No, I'm commanding. Hashem is commanding. That is the second question here. And he continues. God question number three. God we also must understand take for yourself to yourself. She Hashem and the motion. That the should bring the oil to motion. A from the verse means to you motion. Seemingly. He shall us. I made this out in since the igniting of the candles in the in the Mishkan of the menorah was through Aaron. Lama what IS HASHEM WHAT DO YOU HAVE TO BRING? The oil to motion. Why can't you excuse me? WHY CAN'T YOU GIVE IT DIRECTLY TO AARON? That's the question. Okay. The leader have a have a one second yeah. Number five. God also we must understand my Shemen closest lamoy. Bring oil refined oil Shemen zach. But then it says these two strange words closest lamoyar crushed for illumination. Probably the name of the verse should have said Shemen lahayar. Bring oil to motion to ignite the menorah the hayar to brighten to shine. What if this causes lamor? CRUSHED TO THE SOURCE OF LIGHT, LAMOR, the illuminari, not the illumination. QUESTION NUMBER SIX. We must also understand the positive if you look into the next verse. It says at bolker. That the candle should light, it should be lit from evening till morning in the in the in the Mishkan. How does that fit with what it says in this verse? Here in this verse it says it should be it should be elevated and lifted and illuminated continuously. Commit. Like you have the commit and you you're you're sure never sure. So make up your mind. Is it commit or is just bolker? Six questions the verse. Here begins the explanation. Yes, Moshiach. Maybe I missed this in the beginning, but when we a few sometime ago in our share we learned that that's the Rebbe but from the previous Rebbe. Didn't we? If we learned it, we must have learned it two or three years ago. And if we learned it more five years ago. So I think the refresher the refresher course is good. Number two, I believe I believe if we learned this Rebbe. The previous Rebbe wait wait, look at the next part. He begins with the previous Rebbe. That's why you're thinking previous Rebbe. Well I just remember that we learned this I was just a little confused because I seem to remember the Rebbe previous Rebbe had the same title. Does that does that make sense? Yes and no. I I I don't recall I don't recall the beginning of a memoir with that caption from the previous Rebbe. And if it is, it's not it's not this one. Um Yeah, I'll check it out. You You You check >> it's in that Yeah, it's it's in that three-volume set. >> Yeah, no, it's this it's it's this memoir. It's this memoir motion. Oh oh oh oh oh oh Wait wait wait wait wait. What? He's about to say that the the memoir that we learned was the Kabbalah Yuhudim. The Kabbalah Yuhudim. Right. The The Mosha is saying he remembers a memoir in that three-volume set. So, okay, you'll check it out and let me know, okay? Let's Let's go Let's learn a little further. Um my father quite good somebody told me My father My father told me the Rebbe the previous Rebbe the memoir I had doing this famous memoir Divrei Moshel with the Kabbalah Yuhudim with the opening praise of Kabbalah praise of Kabbalah Yuhudim the Jews accepted upon themself what they initially started what they accepted at Mount Sinai. And here they uh confirmed that There was the confirmation Shema be Purim. The memoir be Purim Katan This memoir the previous Rebbe was said on Purim Katan Tof Resh Peh Zayin 1927. I was in the shul and where the Rebbe said this memoir. It's the large Coral Shul in Moscow. In the side room there, they had what was called the Hasidic Minyan. A combination of Chabadniks and Breslover. Um I believe it was run by Chabad. And I believe the Friediker Rebbe said the memoir somewhere there. Today, that's that's been demolished and attached as a social hall to the main shul, but someone who knew the history took me around. So, that was the moment that the Rebbe said and the KGB were were there and looking for him and all that and he wasn't scared. A lot of history to that. So, that's the maamar he's talking about. Let's go. So, it says in that maamar that tzivi that tzivi tzava that when you say the word commanded, who tzav tzivui it comes also from the Aramaic word even though tzivi is Hebrew, but it has an association to the Aramaic word tzafta tzaftza which means v'chibur. Chibur is Hebrew, connection. Commandment means that when Hashem commands us to do a mitzvah hilal, that itself is the connection. Okay? That itself IS THE WAY YOU BIND YOURSELF TO GOD. SO, the word issur commandment has like I'M SUPERIMPOSING AND TELLING YOU WHAT TO DO, says Chassidus Chabad that it's not that way. Of course God's TELLING US, BUT HASHEM IS GIVING US AN OPPORTUNITY TO CONNECT. And he's telling you that if you do the mitzvah this way, you're going to connect to me. So, IT'S A WHOLE DIFFERENT OUTLOOK. YOU UNDERSTAND? WHEN YOU TELL SOMEONE, "HEY, YOU BETTER DO IT THIS WAY." THE GUY SAYS, "GO SOMEWHERE." When you tell someone, "You have an opportunity." level "You have an opportunity to connect to Hashem." How? By doing this way. The guy says, "I want to hear. I want to hear." So, here you see again just for a moment how this this tightness in Chassidus makes such a difference to to many people who are not, you know, able to hear it do this, especially today. When you say do this, they say go go somewhere. Right? I'm talking about FRUM PEOPLE. NOT TALKING ABOUT NON-RELIGIOUS PEOPLE. DON'T TELL ME WHAT TO DO. But if you tell them that the mitzvah is about connection, they say, "Oh, connection I want." Like the story I told you with the girl in Berkeley going home Shabbos. When I said I stopped TO SPEAK ABOUT GOD, SHE SAYS, "DON'T MENTION THAT." I I don't God I don't believe in a God, no gods. I said, "Okay, what about a force or an energy?" Yeah, yeah, yeah. A force and an energy, that yeah. Right? YOU GOT WHEN IN BERKELEY TALK BERKELEY LANGUAGE. DON'T TALK GOD, TALK FORCE AND ENERGY. THAT'S THE YOU KNOW, that was 40 years ago. So probably still exists. Anyway, so when you when you when you look at a mitzvah and you say mitzvah is commandment, it's a very strong word. And I'm not saying that you know, we should we should hide that. I'm not I'm not suggesting that. But to understand that and that's what Seder says right here, the beginning top OF THE KIBBLE. IN OTHER WORDS, I want to just add the tightness OF SEDER IS NOT THE TO SWEET TOOTH THE SITUATION. THAT'S A MISTAKE PEOPLE MAKE. OH, LIKE CHABAD, YOU KNOW, THEY LET YOU COME INTO THE CHABAD HOUSE, DO WHATEVER SINS YOU WANT. But us in other other institutions, no, we make YOU TELL YOU RIGHT AWAY WHAT YOU should do and shouldn't do. You know, you hear this I don't know if that's so, but I hear it every day, okay? IT'S A MISTAKE. THIS IS NOT THE SWEET THE REBBE is the When when the Lubavitcher Rebbe say that Seder top OF THE KIBBLE, THEY'RE TELLING YOU that the real meaning of the commandment is a connection. IT'S NOT SECOND TIER, IT'S FIRST TIER. You you You know, this is when we learn Seder, we open our minds. And again, people don't necessarily agree and won't listen, and that's their issue, you know. But but if you if YOU STUDY PROPERLY YOU understand it's not about you know the commandment as a stern ruler with the with a stick but rather connection. Let's go on. The Rebbe says this explains why it says and you Moshe shall command the Jewish people. You are to make it possible for the connection between the Jews and the infinity infinite God. And we need a Moshe Rabbeinu. They Moshe They Moshe through Moshe mashpia Israel he's mashpia. He he gives affluence to the Jews he impacts them. Moshe by being the intermediary and the one to deliver the the message to the Jewish people in this case they should bring refined oil gives them the connection to Hashem. Hashem The Rebbe adds a very important point. This itself brings an increase an advantage of Israel an advantage THE HOISAFA AN addition in Moshe Rabbeinu. Moshe Rabbeinu without this communication to the Yidden IS LACKING SOMETHING. HOW DOES MOSHE Rabbeinu gain a Leah advantage by the very communication of this to the Jewish people? That's what he says. He's going to explain that soon. Um What time it? Okay. We'll stop here and if we just have tomorrow we will learn more. Okay? Thank you for listening to this class. Bye-bye.