Mitteler Rebbe: 4 points of speciality he introduced to Chabad - 10 Kislev 2024 - Rabbi Chaim Dalfin

so today inab many people say good because it's the the day of liberation of the second re the son of the AL the day of Liber Liberation refers to when he was imprisoned um for roughly a month or so uh a little more a little less it's in today the exact dates when he was taken but he was released today in the year [Music] 1827 I think and uh he passed on the year later in 1828 the basic reason this is like basic the basic reason for his imprisonment was a malos he was informed on by unfortunately some relatives that were from the misnagdim and they felt that he had taken more money than than he should have from the coffers of the movement to build himself a large house now historically the the first of the laich rebes which settled in the town of laich was this re the second rebov and from that time onid were also were also called and also known as Lu because of the town that they settled in and it was he in 1813 a year or so after his father's passing during the year of his passing who settled over there and they were there for approximately 102 years till 19 15 or so when the re rashab and his family escaped to rostov and ultimately the laich Yesa in 1916 left I believe Lich and when to kuk which is Ukraine and then to r as well now the M every has a specialty has a certain message so the the the most famous aspect of this re the was his in and let me explain what that means means broad wide what does that expansion if you look into aim of the bat in which are the two classical Forum which has most many of his discourses I'm not going to say most because today we have already 20 30 volumes of his discourses throughout his entire life but the the the bulk of the myor that were chosen by the grandson theed to be put into the t t and which covers the on the five plus Etc are in th are in those two and if you look there com and you compare those to his sonov be my on some of the same verses and the same chapters and same ideas they're considered brief compared to to Broad wide and long so you could have a m two three pages and the has 10 pages on it same M so the M was known to open up very broad with lots of dug lots of examples and Parables the concepts that he learned from his father and that his father taught in hisas so and the compared this to the to a no a river there's a Mayon and there's a river there's a well and then there's a river the well is drops is Right a Wellspring what happens when a Wellspring become gets and to the river it's very it's expanded expansive so and the say that the is the of the one moment the is the and the is the and is the we'll talk about that another time but the is because is the geometric Point The Flash in the comes along the and takes the same the and really opens it up and gives you lots of food for thought yes Hill what you want to say question U I seem to remember somewhere I might be confused about this that early in earlier in his career that it was the style of the balat to give short Mar marar which sort of uh and that he expanded later is that is that a correct knowledge that is correct knowledge and that that comment refers specifically to the difference between before utli 1797 98 and after utli in other words the Advent of UT K the Monumental event which we'll celebrate next week right has been celebrated for 200 plus years byab worldwide is because the AL left jail and from then on in his style ofus there was an expansion from before and after but what we're talk is that idea and that and that's related related to the idea of correct however which means the dissemination ofas to the outside all over however if you compare even the discourses from after 1798 to the middle Reb's discourses it's still compared to brief versus broad okay got it so so it's it's very good that you're pointing that out and and it's good that we're discussing it and and it's hard to it's hard to see this unless you take three my one before one after 1798 one after 1798 and then you take the m and you'll see you'll see the difference now there's another difference not only is there a difference in qu quantity it's a difference in quality too many of the my of the before are very fiery short and fiery meaning very passionate and very direct and very little explanation more like it says this is this and this is this and therefore this is this you could say that some of those my of the AL have a little of the feeling of some of the other cidic thought from some of the other cidic rebes at the time okay if you to look in h into for example Le of the Magid right you'll see but it's very brief and it's very uh non-descriptive okay and the students of of the Magid by and large the mor okay of the ch right with today that is their go to safer right all chob is Mor take a look in the mor and you'll see um that the part of the mor which is very calistic and and and and very little explanatory it's not explained what's what's more explained is you know the Dr the the kind of daytoday verbage but as far as Theus is concerned let's say let's take for example we Lear t neish a neish has 10 spheros right so in in in the mag safer that's what it'll say in the mor that's pretty much will say come to the balat you learn chapter 3 in Tanya he says the T sper the the is the B is the aim and he explains a little bit about about each in other words he starts giving you food for thought that you could think about from in your own terms and in your own world that's that was the uniqueness of the bat's addition to the and his students right but nevertheless compared to what he did after it was still considered brevity and what I'm saying telling you today is since the that compared to the all of the bat is called brevity not only in quantity BR and quality now what do I mean for the human mind to be impacted you need to understand to understand you need data right if you want to know the trajectory of of where the plane should fly to drop the bomb you need to know what's going on inside you need intel intelligence so when you have the data put together in a computer and and and and very much lined up and organized and that's given to the bombers they know exactly what to do imagine the the Imagine they didn't have that they couldn't do it cuz the bombs will fall in the wrong places and you see and you see taka that our enemy right they keep on throwing these these bombs these these missiles and most of them land in wrong in empty places it's so CU they don't have that data that we have bashem right so data data is it is in our terminology knowledge detailed knowledge not just I believe what do you believe in what is belief what's Faith what's trust what's Divine Providence so the M takes these n that he that the balatan already mentions and talks about in Tanya chapter 48 and 49 M you could find all everything's in Tanya Tanya is the S the foundation of the house that's the Tanya right but it's a foundation so without a foundation the house crumbles but at the same time it's only a foundation comes along the and takes that foundation and builds a nice big V with rooms with a place with Comfort come so it's a qualitative difference as well not only a qu a quantitative difference so that's the second point I want you to to to make clear clear that we're talking about the MIT now the MBA engaged in in very much in starting to set up places for Jews to be able to live and to have parosa because the pale of set settlement with all the restrictions and the Zar and everything else which later became more and more and ultimately led to Communism everything else but yeden were scapegoats and yeden were had pums and yeden were always chased from here to there so the M worked very hard to get the government to to recognize the Jewish community and to and to give them land to work the land like they're doing in Arro right same idea to to make same not the same idea as far as Zionism Andel but the idea of you know making a place where we can live and and raise families and have a yish life have a Jewish life so the M did that very much and in particular they talk about the Kon colonies the Kon colonies were colonies exactly the what the word says and they were eaten there and the m and sent the noted Hill of par who was called a shadar what I was there I was I was in K you were in K so the M re okay so you know what we're talking about the the M sent to travel around the colonies to sayas to teaches and to raise funds for other yeden throughout Russia and we call this aash Emissary of the rabbis and the colonies were uh a a a specific place which he which he focused on to accomplish this idea to give yiden the ability to live in an area work the land have some parosa and yet stay connected to Hashem to the rebit to Etc so he he sent regularly these this this Emissary and and several others so this is another very important point when we talk about the's activism his communal thinking of of doing that now the being that they had these lengthy discourses to study they say that the the Great intellects at that time of of were his and they they spent hours studying these discourses and thinking thinking thinking about them and living with them and this was very important now at the same time let's not kid ourselves andas would always say this if you think most them during the time the were on this level they weren't there was average Joo yis you know guy working in the field but guess what they were many them common simple folk but they knew they were what did the do for many of his he wrote and said discourses in Yiddish that was the going language of the yeden in Russia at the time besides Russian of course and and he wanted them to identify with so he spoke their language and he spoke it very down to earth so for example this is important hillo for for you to know this for everyone to know this there is a a discourse called means open up the eyes of the blind like we say in the morning blessings right and in this discourse if you if you learn it and you don't cry then you're I don't know what you're made out of he lays it into you about the the this what when we see what we're not supposed to see the eyes and he's heavy and he T he wrote it in Yiddish I believe and he wrote it for a particular of course everyone else then benefited from learning it but in other words he he he he he he talks to the common person and he says it in Yiddish so you can't tell me I don't know cabala I don't know I don't know gamor you know you know yish yeah I speak yish you got then listen to what I'm saying you understand now this type of this was the type of Reb that he was on one hand he was like to say hi High highest and highest right greatest and greatest and at the very same time he was he dealt with the lowest of the lowest cuz he wanted the lowest of the lowest to get to get involved and to lift himself up and and Tak happened with who came from nothing there's stories of certain that we have that the wrote for the simple Bor who later became a phenomenal a big and a big standard of but initially they were bore a boore right so that was a very interesting thing that he did so in a sense you could say you could say this is my own thinking and words that the came down to the common folk with all of his greatness the AL as we know from learning so much is you have to you have to really use your head and you have to you know the as much as that's true and even maybe more so because is so expansive both in quality and quantity as I said before nevertheless there's an aspect to it that is he speaks what we call Jaron Jaron means the language of a person yish in this case you know they they say about in in there used to be a RAB Ru dun he was was a tractor he drove he drove a tractor that was his parosa he came to laaba in the 1950s when my father was a reading yes my father remembers the day he came in and he came in with shorts he came from a modern home he came into Yesa and he became such a that he outed everybody else and and reuen made B cha there are in in almost every city you go toel you will find a b from ru just have to ask and he and what did he do he spoke their language which some wasn't nice language but he really sat got into you understand he didn't come off as a holy Rabbi a rashash Shiva a Masia you could say the way he came off of someone who's from the streets but yet he's has a beard and he's and and it made them feel so comfortable in Ramadan he's he teaches nunim and Tanya that famous singer now kabad I forget his name you know he's a product of ruin dunan that he has people who are have made Bal Chua and Bal Chua what was his what was his gift besides that he was a very sincere passionate person who spoke with his heart and and he said it the way it is and he when he came here for a year or so to the re cran Heights in 770 and he would have he would Mish talk his heart out to the Reb he could cry in front of the Reb and and and just break down and say what bothers him and answered him and told him to be many things there's a whole book about him it's very I don't know if it's in English I know it's in Hebrew so his name was R he lived in so what I'm saying is the in a sense did the same thing I'm the and the this is deep stuff and but at the same time you're not there yet and I have to come down to you so I'm going to write something that talks your language and your language means the the foolishness that you do I'm going to address that and we're going to talk about it and we're going to get into it and we're going to show you how it's ridiculous and how that's not who you are you're better than that and come on get up move on and he did that and that's a very very special gift that he did which is in the in the um in the history of kabad and in the lifestyle of kabad he's credited for that idea so I just wanted to mention that as well another another interesting nuda is seems like that the first kind of qu fire that the had and it became a significant part of their culture was the the song that we sing for is called the M capella are you familiar with it I'm going a little fast yes H what's the capellia so capella it means choir I don't know if it's Yiddish Russian Ukrainian it's called the mbis choir they either composed the song or sang the song and and the M loved it and ever since then this nickan is attributed to the m I don't think he composed it the second part goes [Music] you [Music] it's it's sung much slower each stanza is repeated twice it's for stes and the previous re has a whole talk on the meaning of this song and basically it encapsulates the opposite feelings within us from high to low from good to bad from positive to negative the opposing forces and how that is you have to put it into you have to sing the niggan and find it in the niggan will let a come up with that when he he gets to know this and Masters it but it's a CL it's it's a great song so who so who is attributed to this in the capella the choir so it seems to me that the were the ones who kind of inaugurated a choir within the world of kabad okay I can't say for sure but because I I never heard of a of a capella by the alter I don't remember such a thing and even if there is something in a a line or two but this has become like the nigan of the capella and uh just this p shabas in the you know have the gem the gem sheets of people's stories they have a woman uh music ameritus Professor from witz University in South Africa and she in 1978 she had Yus with the Reb with her husband and the re said I heard you love music and you're a professor of Music which music which song is your best he asked her and and she said the she said the M Reb's capella and then the Reb went on to and then theb went on to some of what I'm telling you theb went on to speak to her about she says unfortunately she does it says she doesn't remember many of the details but she had a whole discussion about the M with the Reb what I shared is part of what she did remember so the point being that this the way I the way I see it is this idea of a choir isn't just another choir you know uh you have you know you have these choirs they're very beautiful very nice it seems to me that the choir of the M mb's choir was you know permeated with the passion and and and the mind ofab again I'm not saying that every one of the choir members there was aabn maybe they were maybe they weren't we'll never know but there's no question that such a niggan had to be kind of per it is permeated with the kabad ethos and and and this kabad ethos as sung by the chir is demonstrative of what the M brought to the Jewish World finally finally one last point is the m wanted and had hisas printed during his lifetime not all of it since then we've had much printed That Never Was printed before but this thesea sh I believe all of those and others were printed during his lifetime and he and and what he did was because people didn't have pennies to pay so he a made the price very cheap and B and B he had them print they they printed what's called a buan a folio a f a page two or three at one time in other words he didn't have them print an entire safe and an entire book at one time cuz that would be more expensive and people couldn't afford it me they wouldn't learn the so the Reb 19884 um on at every year the Reb said there's going to be printed today a a mimer of the MIT Reb and he then went on in to repeat that mimer and he said I'm only having it printed one mimer even though there's a whole book which will eventually be printed why because just as the made sure everyone can afford to pay a few cupc um for the the mimer I want everyone to be able to learn the mimer on the day of and to be able to and not say I can't afford it it's $10 $20 it's costing you 50 cents it's costing you a dollar for one mimer so the idea was the de made it very clear took all everything from the past 200 years of kabad and brought it down so so clear to us to to the average person he he made it so clear in other words that the MB was so was was was so muchus was so much part of his bloodstream that he wanted everyone to learn it so he even had it printed during his lifetime you have to understand normally in those days for a Russ a re a r to print their own stuff was unheard of it was like it's like who are you you know and they would never do that after they passing they left instruction if you could print it you know but not during their lifetime many but here he he wanted it to be printed why cuz he want the bottom line is he wanted a ye another ye to learn a concept in a little IDE inas and that's why the doctors would say that if you cut his hand what would come out not blood but that was it's a metaphor of course but that's how much he was you know glued to to to Tois he didn't live a very long life you know um but but but uh he he left over lots ofas and the deepest and the following 200 years or 150 years of kabad the greatest kabad thinkers would study hisers in addition to the others but the Deep stuff was in hisus so this is a little yes is is that what they learn in the they don't really no they don't really they learn the rashab now why did they learn the rashab because the rashab a lot of his stuff is based on the and and he took it to a further step in the analysis so they figured that if you learn that you get M but the individual gifted and and and those that wanted to pursue in the highest level did learn the but in as a general rule they learned the rashash the fifth Reb and his so his go ahead what was the third was the third so this was his great-grandfather so yesterday was the yard site birth his birthday and yard site and today is the so it's an appropriate day to to askem for bras and and to give back and to make another get another ye to learn a little whether it's in this class or privately whatever you know uh it is it's it's so wonderful it really helps in so many ways have a great day tomorrow we'll continue learning Tanya Z take care good good job thank you thank you so much you're welcome