Maamar Vata Titzave 1981, #3- Self Sacrifice in your life, Yichudim and Prayer - RC Dalfin

So, we're learning the Reb said in 1981. We're uh we're chapter 4 in the lessons in my volume. It is on page four, sorry, 348. I'm going to read the summary on 347 just to bring us up to date. Moshe functions as a shepherd of faith, sustaining and nurturing the faith of the Jewish people. Although the Jewish people have inherent resources of faith, it is possible for the belief to serve merely as an encompassing force and not be internalized within a person's conscious thought process processes. By fostering and nurturing the faith of the Jewish people, Mosha enables them to internalize this potential. The designation of Mosha as a shepherd of faith applies not only to Moshe Rabenu himself but also to the extensions of Mosha in every generation. In every generation there are spiritual leaders who perform the same functions as Mosha stren as Moshe strengthening the faith of the Jewish people of the Jewish people. For example, our sages equate Morai with Moshe for he performed a parallel function. The phrase crushed for the luminary implies that in the era of exile when everyone is broken and crushed, we are able to reveal the the luminary, the essence of our souls which is bonded to Hashem's essence. It is necessary to understand the connection between the interpretation of the phrase crushed for the luminary and the explanation found previously in the bimemer entitled that the function of Moshe and the extensions of Mosha in every generation is to sustain and nurture our our people's faith enabling it to be internalized. Now I just want to say that Iser and I we you we had conversation few years ago about the whole idea of a reba this mimemer Iser is the mimer that really plugs into that issue. So the better you learn it all of us but you know you'll understand what is and then then you you'll have clarity how to you know how to choose what to choose etc etc I'm just saying that this is this is all about now if you're going to ask me doim do the do all agree with this I would say probably not and some yeah you understand I mean the rebba makes certain um not assumptions but certain statements here that are based on the altern chapter 2. So you know uh the satims claim not claim they are grand great great great grandchildren of the mitt of the alterba so and they learned Tanya too so it would follow that if if that's your shittita then then this would be the case but in practicality uh I don't think that they they believe that today or they follow that today in their in their in their ethos you know so again now what if someone comes from uh um you know and other other lines of you know so you would have to see if in the early writings of the chinobler for example the going back do they have similar ideas and if they do then it would follow and by the way the was able of the ma just like the chinobler you know and the others. So orim comes from right the was a kalisk was a of the of the mid from the older etc. So it it could what I'm saying is that 250 years later now a study would have to be done to to a identify who's who b identify if the who's who today is following the shittita of their ancestor back then and if not why not you know etc etc. For example, um the the argument that many other have to kabat is why don't you wear why do you wear a hat down? And the answer is because the last wore a hat down and and we are of the so we wear a hat down. We don't wear you know what I'm saying. So the counterargument is but your ancestors wore wore strim. Now the fact is they only walk shel and labavich in the city of labavich in the hub. Okay. So isn't the hub 770 crown heights. IF THAT'S YOUR HUB YOU SAY THAT'S YOUR HUB SO YOU SHOULD WEAR JUST THERE. SO when you go out to bet she OR BORROW PARK YOU DON'T WEAR but in 770 you should. So these are the type of discussions and arguments that we could actually write a whole thesis and paper on, you know, but but but be that as it may, I I still contend that this mimer that we're learning is is is the mimer that that really puts into place what a mishenu is. What a mishenu gives to the Jewish people. And then you have to ask yourself is myenu my reb who's my a do I believe that? Do I see it? And if I do do I do I do I go along with it? And again it's not it's not like if you don't you're a bad Jew or badass. But but but it's very important to to have clear you know what we're doing. So I just wanted to for a moment um say that uh as a general introduction. Let's go to page 348. I want to start right from here. The explanation in the verse in the previous the explanation of the words comes it comes as a continuation to the beginning of the mimemer there is the mime over there begins and expounds on the on the verse in the migilla and the Jewish people the Yehudim they accepted what they started initially at who that's what I just said at Hashem gave the words in the began to what they began to accept refers to what we began accepting um when we were given the TA and at the in the days of at the time of the decree of there wasn't just but there was actually the actual acceptance the with the acceptance and that and that is implied and meant by the words and and the Jews accept This is similar to what the sages say on the verse next page 349 they they they sustained and they accepted the Jews sustained and accepted. We sustained, we substantiated what we already accepted at mountain. This refers to this refers to us prefacing. We said we shall do first and then we shall listen. This is what we said at mountain. It was only it was we received that. But during the days of We fulfilled we sustained what we accepted. IN OTHER WORDS, HILL AT we heard OF AND WE SAID YES we agree. But the actualization and implementation of it was when several THOUSAND YEARS LATER DURING THE time of that that they already the word ku means accepted receive means that they they they heard and they agreed but they yet didn't do when did they do it when did they do it at the time of because it was a decree and either do or die and they said we're ready to die and Martha gathered the children they did the sukim and everything that was actually the actualization of the idea is and he says so in the previous mimer he he he he he punctualizes meaning he he emphasizes and questions this is a a wonder at the time of we Jews were at the ultimate elevation Next page at that time we had the the highest level of godly revelation in brackets in addition to the fact that even before there were great revelations. For example, the the revelation that we had when we left Egypt specifically. Nevertheless, the revelation that we had when the was given was even a greater revelation. Yet we were the ultimate descent, right? As we know, we went to to a party and all that. We were not great great guys. In addition to the fact that in any any kind of go exile there is concealment every is analogous to the go of Egypt and just as by the didn't listen to from shortness of breath from hard labor. Next page 351. So too it's true in every single exile. There are many trials and tribulations in regard to do studying Tor and doing mitzvah. And nevertheless, even though we were in Gulos and and godly revelation was not there at the time specifically say that during the decree of Hmon the the decree was was I'm sorry the decree re the concealment of godliness was even greater. Nevertheless, at the time of giving the we were at the ultimate of of elevation said it was just the beginning but but conversely the time of the decree was when we were the ultimate low specifically then we accept we actualize what we accepted at. SO THIS IS THE REB'S QUESTION. This is the pre this is the previous Reb's QUESTION. REBID AND HIS FATHER-IN-LAW. How can you say THAT THE ACTUALIZATION OF NAS OF NISHMA WAS DURING THE TIME OF MORAI OF THAT TIME WHEN WE WERE THE ULTIMATE LOW AND WE WERE THE ULTIMATE OF HIGH AND YOU'RE SAYING THAT THE MAID WAS ONLY A beginning but ask it later that's the question my father-in-law explains answers this question in this discourse that during the time of the decree H whatever they did DURING THE Z OF H was done with self-sacrifice during the mountain manasha you didn't need to have you didn't NEED TO HAVE SELF-SACRIFICE GODLINESS WAS REVEALED EVERYONE WAS DOING EVERYONE WAS A GOOD BOY EVERYONE WAS FOLLOWING THE TIME of time of when godliness was not revealed and we were at an ultimate low and nevertheless when Mai comes along, we go with the marching orders and we know that we might be killed and we don't care. We have nephish. Hashem says that's why that is the ultimate actualization of ma SPECIFICALLY WHEN THERE ISN'T GODLINESS revealed specifically WHEN IT'S DIFFICULT AND WHEN THERE ARE CHALLENGES WHEN THERE'S AN OCTOBER 7TH AND WHEN YOU HAVE ALL THESE QUESTIONS AND THEN YOU follow like I told you the STORY OF THE FAMOUS GARIO THE FOURTH FIFTH. He was a very big salesman a very big businessman. One of his businesses was the logs and the log and one day they came to him they said your reb gave you a to invest in the business of the log business you know sending the logs down the river and um guess what a big uh flood came hurricane whatever and everything got ruined you still and they asked him you're still a who gave you that you know what he SAID ONLY NOW OF THE YOU HEAR THAT UNTIL NOW I WAS A OF MYSELF WHAT MAKE ME FEEL GOOD IS SIR THAT'S WHAT TYPE OF I AM WHEN I'M TURNED ON I'M A BUT WHEN A RABBI GIVES A BRAHA AND THE BRAHA DOESN'T MATERIALIZE in the way that you think it SHOULD MATERIALIZE AND HERE YOU LOSE ALL YOUR MONEY AND YOU SAY I'M A NOT I'M STILL A I AM I'M NOW FIRST AID I HAVEN'T BEEN A REAL TILL NOW. That's a same thing over here. That's when there was when there WAS CONCEALMENT OF GODLINESS IN THE TIME OF THE GAZETA WHEN IT'S DARK and and and dingy and and and and you can easily say I don't need you. I don't want you. I don't want this. That's you. That's where you see the strength. Let's back back into the text next page. In addition to them having self-sacrifice not to deny God forbid the God the existence of God as explained in the safer if the Jews at the time would have rebelled against their religion and and said it's all baloney and I don't need this and I don't want this. Guess what? Nothing would happen to them. THE GREEKS WANTED ONE THING. WHAT DID THEY WANT? They wanted I'm sorry, the Persians THE TIME OF THEY WANTED ONE THING. Just rebel. The the the decree was only o over the Jews. But if you renounce your Judaism, they weren't going to kill them, right? Became it never entered. It never entered their mind. What he calls an outside an external thought to leave Judaism and deny God. self-sacrifice mitzvah and that faithbased belief with self-sacrifice was expressed through their actions of studying and doing mitzvah. Next next page 353 went around gathering gathering people and children in public to study altogether with self-sacrifice and the arousal of this self-sacrifice was through the Jewish who the who the maj says is is equivalent to his generation. Now we understand the verse in the Jews accepted what they they actualized what they accepted in the beginning that's why was only a beginning but the actual actualization of THAT WAS DURING THE time of the decree of the is repeating it in the point by having self-sacrifice in actuality the the yeden were elevated in this manner to a higher level as they were during that's why then specifically DURING THE TIME OF was the as the says the actualization the in the words of the med let's continue next page 354 now This is the all this was kind of from the previous min. Now adding in his own words we could say that the meaning of the ver words in the P in that the oil should be crushed to the illuminary through the concept of brokenness and and downtroddeness. One reaches A HIGHER PLATEAU KNOWN AS the illuminary. Not only the shine, the illumination, but the illuminary. You with me is sorry. That is an explanation that specifically at time of the decree they came to SELF-SACRIFICE IN A HIGHER WAY. WHY? The concept of self-sacrifice means that the soul is responding to transcendence. IT IS ILLOGICAL TO JUMP INTO A FIRE FOR GOD. IT MAKES NO SENSE. But when we do it and we're charged to do it, it's because why? BECAUSE WE HAVE AN THAT MEANS IT'S IT TRANSCENDS LOGIC. THAT'S WHAT HE SAYS. Let's see the words again. It's a transcendence. That's that's that's above that's above. We call that inidic languages the source i.e. the illuminary the light comes from the shine the illumination COMES FROM THE SOURCE FROM THE ILLUMINARY. So there is the illuminary mana and there is the illumination when we talk about REACHING THE PLATEAU OF TRANSCENDENCE THAT IS MORE. So what does it say? Lamar crush the oil, CRUSH THE OLIVES IN SUCH A way that it it touches not ONLY THE ILLUMINATION BUT THE SOURCE the illuminary the how do you do that and what does that mean practically SELF-SACRIFICE SELF-SACRIFICE IS THE IDEA OF more of of of look further the causes the yeden were then on a level of crush broken and shattered that's when the essence of comes out more which is the level of illuminary next page the says But the way the medish positions it, the minimer, the way my father on the mimemer positions this idea of causes following the the idea of the loyal shepherd referring to Moshe, the two ideas of a loyal shepherd as we explained in yesterday's sh implies the Indian that the concept of crush for illuminary is also applicable. people that instills the to be internalized and that's what the Reb wants to look at. The Reb wants to look another one like this in the previous Reb's mimemer we see a CLEAR CONNECTION BETWEEN SELF-SACRIFICE and and illuminary and more the Reb says that's true but if you see the trajectory of the mimemer my father-in-law says speaks about that after the thought that Mosha is the loyal shepherd and what it means to be a loyal shepherd. So the Reb says if so there must be a connection between point one and point 2 and three and that's what he's going to tackle in the next paragraph. Let's go further a few more minutes chapter no actually we'll we'll do that tomorrow but I but I want to I want to say a few things now. So here we have this concept of midnafish. You know, it's so easy to talk about msnfish, but when you have to do it, it it's the hardest of the hard, right? You know, I'm thinking about what especially and are going through all the these, you know, since since uh since October 7th and now and and you know, here we sit on the fat of the land and everything is normal, you know, relatively speaking, even though I wasn't the uh uh I was somewhere and um someone shouted out to me um an explic explicitive um that's you know you know not nice and uh if he had a chance to beat me up and kill me he would all tattooed and you know and people who were there with me was you know apologized you know apologize so so so um you know anti-semitism is real in a way it was the first time that I experienced this uh pretty much here in America and accur in the in the near in the in the most recent asked. So msish is is something that we talk about but the the rebba here talks about in g you see when you learn aid for that matter if you learn some you talk about these lofty things you have to and this is part of what the avoid avoid this the activity of dining is about to take the concepts and ultimately to to see them within yourself and Davening when you say the words of dining another I was somewhere Sunday and and someone's talking to me about uh cababalistic intentions known asim and I say my friend uh I I don't do I'm I'm aware of the topic but as far as I'm concerned if I could say with Kavana and I could focus on those on on ash you know or any other part of Davening to me that's I I don't need I need to I need to take the the the the ideas in and actualize it in my life AND BECOME A BETTER mench and and and trust me if you can focus on your dabbing of one part today another part tomorrow one line a few words. It is so therapeutic. Or that word that I love, cathartic. It really is. You You walk away. I walk away sometimes when I'm able to do this cleansed and washed fresh. No, you need I'm not I don't know about, you know, but all I'm saying is people, you know, they fantasize, you know. Okay. So let's say you even studied and you know that the vke is spelled this way one here and the loco is spelled this way and the and the content of is and that's why the nikood of the youth of the mashem is this way let's say you know know all that and to know all that you need to be very well verssed in that field but let's say you you've studied that you know it knew knew what I I don't know like you You're really living through BUT MEANS FORTUNATE is the man who sits in the house of God. I'm sitting in it's the house of Hashem and it SAYS ASHRI FORTUNATE. AM I REALLY FORTUNATE? THAT'S VERY DOWN TO EARTH. THAT'S not I'm sitting here on a chair. I'm in a sh and I'm saying ashri. Ask yourself a question. Are you really ashri? And if you're not, why aren't you ashri? And how do YOU BECOME ASHRI? WHAT DOES ASH MEAN? You think about a concept that's brought in a meditation and you think about it and you try to actualize it and then you you let go and you start feel some you know something greater overcomes you. you're not an angel and you still, you know, want to eat a a good, you know, a good meal afterwards, you know, and we have our midos and our issues. But what what I'm saying is when we learn this here that speaks about mess, we're in whether it's October 7th, whether it's Iran, whether it's the guy who wants to, you know, kill me, you know, because he's derailed and an anti-semite, we're in goal. That's it. We're in goals. So, how do you get out of this goas? says and connecting to because instills SOMETHING GREATER THAN YOURSELF in you and that to slept you out and we'll continue that the rest of the next in the next coming all the best. Bye-bye.