No one is any closer to G-d than anyone else - Action is where it's at - Rabbi Chaim Dalfin #1

so we're learning Tanya we're on page I am based top of the page actually and uh the AL here in chapter 51 is explaining to us different variations and forms of the Soul's impact on the body in various stages and this is all an explanation to explain how Hashem God Almighty impacts the world and that and and the reason why that is introduced here in Tanya is because he goes back to what he said in chapter 35 so chapter 51 is a a direct link to 35 and 35 he brings the famous yes yes sir I noticed that I I thought it was a new chapter because of the type facing that there's large print set us set off and I think this is unique unque usually it's just a new chapter I know you know so what does this mean I I I I I don't know if it's just a printer who did that it's uh it's so interesting I I didn't think of it till you just said it but it I don't know I I'll I'll ask around it could be just a printer who did it and it and it's not that way in the original okay or if it is from the alter that he that he wrote those the beginning of P page I am B and those letters that would be interesting to see if there's any comments on it so I don't know right now anyway going back to what I was saying that chapter 35 51 is direct linked to 35 where he speaks about the importance of action from the Z so that the Ben the the Prototype of the Tanya this individual called the B the average person who has the potential to refine himself and be completely uh good and pure and in thought speech and action to guard one's thought and to speak only properly and to do what's right the focus is the the so when it says in the verse the on the open and titled page of Tanya the mission statement of this book m is quoting a verse from Deuteronomy from that the words of Torah very near you you know very close to you in your mouth in your heart and to act upon and out of all three the emphasis is action so that's the connection okay the connection from chapter 35 The Zo are saying that actions where it's at connects to the title page of Tanya which is the mission statement of Tanya which is L from the Torah for the verse in the Torah to clarify the the idea of action of of in chapter of 35 now we're in chapter and explains to us more about this action and what does he say and he says that that to understand it he says we need to understand how God impacts the world and how the soul impacts the body or better said in order to understand how God impacts the world we can use we use an example how Hashem impacts the body so that that's a muscle all all of this about the soul and the body is a is a is a parable a muscle to explain how Hashem impacts the world and the question was that we know kazal say the sages say that God dwells in the holy of holies for example the question is God is all over so what does that mean so he explains just as so he answers that question by saying just as a soul there is the essence of the Soul we call that the which is equal throughout the body or better said it doesn't really invest itself in the body it's your essence but it's above any one particular part of the body then we have the the the area of the body what is the the hands the feet the nose the the you know the eyes the entire body then we have another thing that I didn't explain till now I want to explain it before the those we have in the the soul being the essence then we have the where it expands to but there's something in between that is that that that that makes it possible for the for the essence to extends itself and that we call in not not life in the form of essence what does that mean and sometimes we address it in as the Cav a line right you have a DOT now in order to make any kind of picture you have to take that dot and you know move it down move it sideways move it upward upwards you you you make out of the dot what's called a c a line once you make a line then you then you develop the line into into entire picture your entire area the same is true with the three levels of the of the sh there is the and and when we talk about the P right we've mentioned this many times which means the quintessential aspect of a Jew the Jewish soul in yish in Yiddish the word pintle p means the the point the essence the the pin is the essence of the soul and the essence of the soul is indivisible as we discussed in the last few chap classes it's equal throughout the entire Jewish person in other words you can't say a Jew that learns to for many hours in a Jew that works in a Jew that doesn't doesn't do anything there's a difference as far as their ET no as soon as they're identified as a ye and they have on the soul in the shama Jewish Soul it's equal throughout it's the same the difference is in the next two levels in the Cav in the line that comes from the the point and then the development of the line into into a place the expansion there there differences some learn some don't some do Mitzvah some emphasize this everyone in their own way here in t alludes to all three but he really focuses more on two and three not on one two and three is which is it's a bold of the Soul it's a bold where it kind of finds a place to feel comfortable in order to illuminate the body isn't the brain so for someone to say that the brain equals the soul is not true the brain is a a place where the soul has a comfort level of resting in order to do its job of being a nerve center for the rest of the body and that's why we see at times that the one's brain is messed up as far as religion is concerned as far as God's concerned as far as Judaism is concerned as far as Torah is concerned and that very same person becomes about to shua returns to Hashem them and you wouldn't recognize the person so you ask if we would if we would accept the argument that the brain is the soul and if the brain is messed up the Soul's messed up you can't you're gone so that's the best proof or at least one of the proofs that the soul the brain is not the soul the essence of the soul the transcends the brain and when for whatever reason the brain uh the soul is is animated is is awakened is aroused the soul could do Chua and change the course of the brain so yesterday Mark you said should say that the brain there a brain dead brain dead is only in the physical World Mark in the spiritual Work World there's no such a thing that a Jew is brain dead not physically spiritually because every Jew has always as long as the Jew is alive the ability that to to awaken to arouse the essence of his or her soul that will take them to Heights of connection to God that one never dreamt of and that's why we never ever give up at any Jew even to the Jew that Yi brought our attention mention years ago it's a self-hating Jew all of that is the brain of of that Jew which is messed up very messed up but if you if you're able to tap in and to arouse the essence of that person that person can change and be the greatest sadic and the greatest ye it's hard to believe it's hard to imagine but we've seen it and since Hillel is here or maybe he already left hill hill had had a I think a distant relative named Hill tiin the same name that Hill has and this hill cyclin came from kabad stock they come from way back kabad stock but as years went on like in All Families people go to the right and the left on and on well this hill cin who was born I believe in the in in in the late uh probably 1880s or so or earlier he was earlier anyway he was a very talented person very talented and today they've republished many of his Works he wrote in Yiddish and he grew up as a and he wrote about his own as as aab boy of in aab family when he started to study he he he dropped his commitment to Torah okay in his Youth and then in his middle to older age he became a balua now you're talking about guys you know you're not talking about someone who grew up in a home that didn't keep a shabas and kasas and kosher he came from you know very religious parents I believe and and that environment and for him who was so bright and he and he and he came to a point where he I don't know if he denied God forbid God's existence but he really he really you know left intellectually not just practically intellectually he left Judaism and those people from 1880 to you know those people that went through that and quite a few came to AR Isel they they they were very bright many of them and they had opinions and yet that you know so was it was an intellectual Rebellion it wasn't just an emotional Rebellion or a practical Rebellion you know an ignorant Rebellion it was a smart Rebellion okay Russian culture you know what I'm saying these were bright people and then he becomes abouta and he writes about it I've read some of his writings it's incredible incredible his writings and I'm I'm I was always thinking when I read it like how did you go so far in leaving your Yiddish kite your you know your connection to Hashem while and being still able to write this as you return to Hashem so something went through him he had a transformation why am I saying this because just since he's a p he was a public figure and his writings are out there when we talk about the eten because the eten the essence the quintessential essence of his the sh never left that's the point the brain left the intellect left but not the essence and that's what the AL is saying here in chapter 51 don't confuse the essence of a Jew with the brain of a Jew with the Abode of a Jew the Abode can leave but the Abode is not the essence that's very one very important Point as we go through this chapter to to understand and it's interesting because it's so in in a way disguised but the message here of chapter 51 one of these messages is very powerful this message that I'm sharing with you I think is a a very very powerful message for what a Jew is and the ability of the Nish but the primary Focus here is where did Nama rests where does it manifest itself so here we talk about not the essence than the but the and the points two and three the line that comes from the the point and the space that's created the line that comes from the point its Abode is in the brain and the the space once the the line is comes it come once we have a line it then expands itself to the eyes to the ears to here and there this is an overall an overview of what we're going to be touching talking about now so let's now read learn inside page I am Bas so too in the moral I'm sorry uh yes in the moral in other words had this idea of the soul and its manifestation apply to Hashem and his involvement with the world a the infinite God he pervades all worlds to enliven them and in each World they are Creations creatures ad and there's myriads and myriads of levels of malim of Angels the sh and souls and there's worlds upon worlds there's no end one higher than the other when we talk about the essence of God's Infinity the essence of God that is [Music] equal in the upper worlds and in the lower worlds there's a famous kabad tune it goes like this means Mighty are you in the upper World upper worlds B you're the the most Choice the best choice you're the most best choice and then it says inish means up is below everyone Lords you everyone believes in you as do that you God this that you're one and there's no one besides you this is a very old Kad song that we sang from our early days in Russia in laich throughout the hardest of times so here says the essence of hasem sh is equal in the upper Worlds the lower worldes analogous to the par the parable mentioned earlier in the previous page of the soul that the Soul's Essence is equal throughout so don't tell mea hey I'm an angel I belong to the angel I I'm much better than you guys on Earth you guys are involved with schutz and narish and wasting your time and we say Angels you think you're so holy you don't have a y Zahara so you're a nothing just come down here one day and battle and we'll see what you're made of now that argument is a constant argument but it's an argument of already dimensions and conditions and space I'm here and you're there you know what I'm saying what we discuss I remember we discussed this I think it was ananya maybe it wasn't but we discussed that Angels they they have one top kid and that's it they don't they can't do more than that right you know right but but but I'm saying overall this idea of we are here and you are there we're in this box and you're in this box is not Essence it's manifestation Essence is all over okay and you know it's it's difficult to get to train ourselves to think this way because we we're here we're not with the angels we're not with the souls so we allow the fact that we're here to box us box Us in and we we have the Torah to support us because the Torah says go here and don't go there do this and don't do that but what we fail to realize is what it says in pis and explain the whoever gives um Credence to this Mitzvah being a stringent Mitzvah and this Mitzvah being a lenient Mitzvah is missing the point it all comes from AES so a ye that does a Mitzvah does a Mitzvah what's the difference what the Mitzvah is who are we to box ourselves in so that concept is what we're talking about here let's continue as it says in hello