Practical Chasidus w Rabbi Chaim Dalfin - Maamar Hatei 1934 #2

okay anyway uh barack good to see you um we are on page 167 please mute your phone your screens please page 167 in the maya market from night of 1934 authored by the previous rabbit objective yitzchak and the safer of my mother in mulukat in volume two so we're discussing here the the position of the philosophers the um who used the uh the idea that hashem the god is a spiritual entity and because he's spiritual he relates just to that and anything that's outside of the category of spirituality he has no interest in that and in fact he gives it a way to others to to take care of who are the others the stars constellations etc and they use the the pasik or hasidis uses the passage of ram exalted are you over all nations god so the literal meaning the only of the possibilities that codes who is so exalted greater than anything than anyone but the way hasidis interprets the verse and it's no contradiction says they say that hashem in other words the le the last word in that of that quote [Applause] hashem they say that the last word hashem is ram he's exalted he's above humanity he's above humanity that's the way they put their philosophy and ideology into the verse and qasim says that this is not a jewish belief because hakodesh baruch is just as much here as he is there here meaning in the gospel he is as he is in the rookies and this is a fundamental principle in tata or better said this a fundamental principle as a yi as a jew who's a mayman a believer you must believe this if you you must you don't must anything but if you want to be considered a mayman you this is a this is a primary belief good afternoon you're innocent so let's continue oh so so what's the words that citizens is about this belief they say that they have a hundred percent believe in god as far as an existence of mathias hakeel but they say that this helicopter because he's a laka he's able and he does give over part of his divinity his eloka his godliness he inserts that into the stars and the constellations and we call them elokaya gods plural right eloka means one god elokaya means of of all gods of all forces he is the force of all forces when you say that when you say that baruch you are acknowledging there are other forces that can do things in the universe in the world this hasidah says is not a munna it's not the jewish belief and it's for us heresy it's not it's it you know a lot of we don't we don't believe that we're not going to believe that way otherwise it's heresy but this to what yeshua oh and that's a that's a discussion in the rambam and the rebbe in 1957 i believe set a mimer and in the mime i think basically in in that mind of tough shin you zion he touches upon this and basically if my memory serves me well the rambam believes that this is a heresy for a truth the idea it's not kish kishuf the way we know it in the classical sense i think that you're thinking of magic no it's not kishore it's called in khasidis it's called it's called um partnership now the christian belief trinity is partners god has partners for a jew that's heresy for a non-jew according to the rambam i believe it's not considered heresy a non-jew is allowed to believe that um but for a jew it's heresy that's why to walk into a church or an edifice which has that belief for a jew is is wrong is not acceptable it's not proper but for a jew to walk into a mosque um there is as far as i know there's no sin it's you're allowed to although you shouldn't because the the tumma is maybe even greater the spiritual impurity is even greater but halachically halathically since the muslims they believe in one god who has no partners so as far as belief it's it's it's it's not heresy whereas trinity has that other belief god has partners this idea here whether eloqua de la caya also it means that god has partners i'm not sure but if it means that then for us it's it's heresy if it doesn't mean that meaning like this that they believe god is there is only one god but this god allows others other uh creations who are not his partners to have divine energy i i this discussion have you have you come across this have you learned it in your younger years the do you know about what i'm talking about iborough moshe hill yoni moshe myers have you read up about this okay yeah i'll touch on things like different forces in the world you know but uh no no i'm not i'm not talking about different fruits i'm talking about have you learned so you have okay good so you have some homework i'm giving you some homework doesn't have to be tonight but in this week take out the laws of you so the torah which is right at the beginning of the rambam in yadav and read that section you should find that it shouldn't be difficult and you'll get a you get warmed up to the idea that we're discussing but hila do you hear mike do you hear what i'm asking i'm asking is this belief of that the philosophers had that hashem is that tantamount to which according to the rambam is forbidden for a jew to believe in that's my question i i think i think i don't you know and the answer is no although in this mimer and other my muram the the language of the of the red band it's not appropriate to to think that but i'm not asking mimer wise i'm asking wise rambam wise that's a different analysis and at the same time at the same time i point out to you this is an important overall teaching when we learn you can't you have to compare apples to apples not apples to oranges if you're looking from the halogen perspective you got to stay with aloha if you're looking from the hasidic perspective you stay with hasidis they're not a contradiction it's two realms of reality but you you know so so that's why yeah we when we learn and we ask and we and we dissect we have to really be clear what what mahalo what approach are we looking to address anyway regardless let's get back to the mimer so in this minor we mentioned yesterday a story about when you were in culver city yeah and you then they speak there right so i'm assuming that you didn't want to speak in the sanctuary because of this thing because of the problem of uh uh you know that they don't consider hashem to be the only god no no no no no the the policy of my employer rabbi cunanan may be well was that uh no chabad rabbi schliak and rav should enter a a non-orthodox sanctuary now it could be that that's the way the ruling came down from the rove not i'm not and it could be came from the rebbe and if we look into the moisture feinstein's chuvas his response we response we see that we see that um he invalidates i don't know if you know this but do you know that a martial invalidates a marriage of a reform or conservative conservative clergymen i use the word clergyman because i once interviewed rabbi david hollander he was known as david hollander he was originally a rabbi of a very large school in the bronx and then he moved over to the um the brighton beach jewish center and in the 50s he was appointed as the rca um leader and he was very outspoken against the conservative movement and the rca you know although orthodox but they tried to keep the peace and you know at that time for sure they didn't want to you know really stir up things because think it was in the 50s a lot of history here in the 50s that's when rabbi cutler called for called all the main russia shivas and asked them to sign a letter separating themselves from what was called at the time the synagogue council the synagogue council was like all the schools in synagogue reformed conservative orthodox sit together for meetings to improve the jewish community robert was very feisty and fiery and a canoei for their and he said absolutely not because he saw what was happening initially the concern it was conserved the docks and and but it was really going to the left so many rabboni men and rebbe's whoever did ever you know pulled away from that but the baron wanted to formalize it he did formalize it uh the only one of the russia shivas who did not sign was rabbi salavaitchik and that's a story for itself it's in my book ravi rebbi at length he did not sign and they were very upset with him and maybe that was the one of the main reasons they they shunned him i think that was maybe the main reason even more than him joining miss rakhi in the mid-40s he left yaguda and he joined the mizrahi but um the real as we're saying slap in the face was when he refused to sign that letter i mean that that was too much for them i think that's why at rabaran levia although the world's greatest um eulogizer was rabbi salavaitchik if you if you ever heard him give a eulogy there's no there was no one like him who was able to give such an eulogy in english for sure and even in yiddish and uh he came and i heard from someone who was standing and sitting next to him that he wasn't even he was not even summoned up to the deus he was like a dog in the background now baron cutler already had died so it was his entourage and people around him who were calling the sharks and humiliated the rub that way but the rev you know took circumstances that really really um alienated the right wing orthodox community so getting back to this uh the rca was very much close to the conservative movement but they were orthodox rabbi hollander without his beard he was a firebrand for orthodoxy i i knew this man and he said it the way it is and he wasn't embarrassed of anyone and he made a storm and they fired him the rca fired him and said we can't have you as our leader although you're right you know what the conservative movement is doing is outrageous that they were taking out selections and davening that were that alluded that were you know about cut about the the the base of middush and and moshiach and and sacrifices they said it's not relevant today we don't have that and they were really moving to the left so so but the rca said although you're right you can't speak this way because it just brings divisiveness he didn't care but he lost his job that's he told me this and he was a a a proponent of this all his life years later even the 70s or 80s he was at fabregan he became very close to the river very close and he noticed a oh so he he wouldn't he taught me he wouldn't use the word conservative rabbi or reformed rabbi he would call them conservative clergymen clergymen so i sometimes say clergyman so he was out of fabregain and he noticed a conservative clergyman on the dais behind the river and he was so upset he picked himself up and he walked out of the fabring and the reverend noticed it the next day the rebber had rabbit had a secretary call him to to and to say the following he didn't come he's not to you he's coming to me and the rabbit's short words mean i have a different way of dealing with the issue by him first of all i never didn't invite and tell people where to sit so for some reason somehow someone who brought him to the fabregan discus clergyman put him on the dais i don't you know so don't blame me that's one thing and number two let me deal with it this is what i was telling yoni the other day when he was calling for um a fire brimstone against the conservative reform and all that that ever said we have a way in lebanon to deal with them you know with the hulk movement and it's it's not your way we understand and and that ebb is not saying that you shouldn't do it your way i want you to realize that that ever didn't tell rabbi hollander that the way that what he's doing is wrong no he was a kanoi he was a pinchas and we need that but it's not our mahalo it's not our approach you know parenthetically uh moshe myers i see he's lost he's not he's on the screen but he's been asking me over the last few months about you know the meshiach the the corona mashiach so i answered him and i continued to answer people you're not the only one who asked me it's not about approach you know to go and point this is a sign of mashiach if and when the rebels said something he's exotic he sees i don't see i see you on the screen you see me and zell but the greater global impact the look is you have to be exotic now does that mean to say you can't say you know it seems like it feels like there's a possibility absolutely so i'm not i'm not poo pooing the idea that that that the corona you know explosion is not an issue that got it hashem and obviously to make things closer to meshiach i agree but you know who is to say you know one rabbi says everyone should make aliyah now the other rabbi says you know this wasn't this is not the lab style you should just know that and it doesn't mean to say if you don't if you have another it doesn't mean to say if you if you do believe otherwise you can't be a laboratory i'm not saying that i'm not saying that but there is a certain mahalik just like the lit fox the whitfish i have their mahalik this fire didn't have their approach we have our approach so rabbi hollander's approach as correct as it was it's not labavich so that was telling him that you know you didn't need to leave the fabrega he didn't come to you if he came to you and you stormed out i understand but he came to me and we have a different approach now why did i you got why did i bring up this whole thing with the conservative does anyone remember i i just went on yeah we were we were discussing the um and the whole issue of oh right right right so i'm just saying that um you have to be clear when you ask such a question that i'm asking you have to look at the sources and you have to you know see and and you can't say well casita says we're learning here that we're learning here that it's it's it's it's uh it's up the courses yes what you had asked that you posed a question earlier i wanted it was was like the issue of shito but i i agree with you i do not think that they're the same i think that the idea that of god's operating within god so to speak is more like the rambam describes the descent into a vodazara that that you know people ascribing powers to to celestial forces that they could relate to more than the abstraction of hashem okay but does the rambam say that that's that's the that falls into the category of avodah zara uh he he describes he describes the um the that as kind of the dissenter the transition [Music] so to speak in the world okay so as a kind of guy so our we have our work cut out for us we should look into the rambam pursue with to know what the rambam says and anyone that can get a hold of that's mimer basilagani uh 1950 i think it's 57 um at your leisure you know see what the rebbe says about this because there are also mara mccomos over there to the rambam and others forum but i want to get back to what we're learning here or the uh where i'm paid for yes i'm sorry can i just ask you one last question yes not one last you can ask more but right now one for now one last question okay i'm just curious on a very practical level i totally i totally get it everything you mentioned about the clergy you know the conservative clergy or you know however let's say one however how let's say however however you you said it now in this context but i'm curious person you know i've been in situations a number of times where i've had to deal with you know conservative clergy reform etc different times in my life and so forth especially with sensitive family issues etc um we just had this issue when my father-in-law passed away you know um celebrating with my mother-in-law and okay question it though how how would one you know you have to you have to address the person you have to dress him sometimes in front of other people maybe in front of his constituents can be very tricky if you don't call him on the one hand totally get it why would we refer to him as a rabbi etc obvious but how would practically speaking though how would we you know how does one navigate the situation and and listen it could be that there's no there's no cut and dry answer i just i'm asking right oh right i've had a question from for years i would say excuse me i would say that in public in front of people you should definitely address him with with the title rabbi otherwise it's humility humiliating a jew and you're not allowed to do that that's even a greater sin and and there's no sin to say rabbi so and so there's no sin um the rebbe i think told rabbi the tsak you know the bible youth organization over the years rabbi costello who dealt with a lot of these issues shared last year on uh that the reb i think said if you're writing a letter the inside of the letter you you write rabbi so and so and on the envelope you don't write rabbi but you know we i think that's what he said but that you can't you can't you can't say that's what i'm gonna do you have to look at it you know but overall overall i i i am not i don't agree with who am i but chabad does not agree overall with rabbi hollander's um you know zealotry and you don't know that no i understand i understand so i'm answering the answer is you know to be uh ish now that oh this began because uh you or the only one of you asked me oh yo the culver city that was reformed by the way yoni that wasn't conservative so so i that's why i started to mention to you that that i didn't we don't we did not go in to this sanctuary but i want to tell you something there was luchem and and big slogan the from the first luchem who did go into the sanctuary of conservative and maybe even reform i want to tell you that that's for the record they're not going to tell you but i'm going to tell you okay i know who they are and it seems like because that measure feinstein doesn't ride anywhere you're forbidden it's you're not that if you're diving there moshe says you shouldn't dive in there you're not happening you're going to a social event that's why i said to you hillel could you please mute your phone at your your screen hello please mute it my phone no no no there's helium hill rosenfeld they're talking to hillary roosevelt anyway so i s that's why i said the policy of cabana california the policy was not to go into the sanctuary but the policy in other cities was otherwise so what do we see from that moshe it's not cut and dry it's not cut and dry and i would say depending on where you are you have to ask the rabonim of that city as a laboratory if you to follow lobovich if you're not a laboratory ask lit for up on them this father should have bought him and you do as they possibly okay we gotta continue the mimer otherwise we can talk all day if our brain and it's beautiful but right now we have to learn some cities inside page 167 and we're here the zoho that's about uh eight nine lines at the top the last word on the line the we all say in davening right at the end of the first broker called yeah right before shema not he renews with goodness every day constantly the act of creation it says you you enliven everything come along the sages and they say quote don't read the word as mekhaya khai means to enliven create not only does hashem enliven the world constantly every moment from anew but he actually create i'm sorry he actually creates it from a new we call this what do we call this barak we call this um um let's continue inside mohave creates and enlivens all of creation every day look at these three terms mark it down moisture the whole yom is one the choles at all time of the whole every moment every rega yeshua terrifying what a wonderful insert of the rabbi here therefore the help of hashem the salvation of god is immediately fine like the blink of the eye why does he throw this in because hashem is constantly here every moment so this moment the issue is hashem can come get her fire in your blinky eye it's already yeshua if hashem wasn't here every moment and if he had a five second um interval he enlivens the world excuse me he creates the world for five minutes it takes a five minute break and he comes back in five minutes regarding this regarding creation that we just mentioned he does it's not it's das it's the opinion of taylor hadeo amitis this line is also every line you could kiss and hug that's torah is they are meaty you understand if you want to know what truth what uh uh they are meet this means a true opinion it's das tater and i don't mean today's conventional dos tater i'm not going that direction that'll be my next book i have a lot about that straighter what is true das tater and what is baloney does data or wanna be dust tater but we need das tater you look into the tater and the titus says and establishes what is truth and what is that that the creation of the worlds is in a manner called his kachus a novelty and lo yani but of olu but not in a manner of cause and effect so again hashem creates the world unisen which we call it's not that there's a cause and effect and as you're going to see now why yes miyan is so different it's in a different category completely than ilove let's see what he says the eel of olo when it comes to cause and effect who rock giveaway mahal and levad these words we didn't have earlier in the mimer i i point that out to you ilove the style and manner in which the oh the effect comes from the ela is an awake in a manner called revelation of concealment gilead and he explains the whole although every effect who called the los angeles initially incorporated in its cause uva is goggles my helen and when it comes into the realm of effect it's a revelation of what was concealed before right the feeling do you know that there's a notion of feeling a notion in the cup in the head there's no actual media right right a meda an actual emotion is in the heart an emotion in its palpable sense but the notion of an emote the notion of an emotion is generated where berosh in the moach when you study and understand something when it comes into the heart it's gili helen it's a revelation of what there was before concealed this is true for any anything that's in the classification and category of ghillie of iloveo conversely let's continue inside avalai sabas are illimoise but the creation of all worlds a knight kane is not so elaborate rather it's it's new what does that mean says that this means there is no error there is no association between the creator and the creation there is no place in the creator before creation for creation you hear that none zero and in fact qasid says elsewhere even more so it can't be did you hear that it can't be the the creation as its pre-creation is not only that it's not it can't be it's like the gravitational force bringing the rock to fall on the earth while it's flying it says in what i think in one place in a mirror my my spirit may have told us this taught us this that there's an actual force when you throw it that's contrary to the force of heaviness the force of flightiness is not only not heaviness it's contrary to heaviness so when we say that creation doesn't exist before it was created if not only it doesn't exist it can exist and nevertheless and nevertheless that non-existence in god decided to create that's what we call a kidus so we have here a very important insight to what a hidden is not something that there's a potential impossibility to be and if i study it well it will come forth that's ilavio there was no room and no place in the god in hashem as an as a creator for creation but when hashem decided i want creation something new happened creation in its um embrac and bronic form came to be the sovel's and this creation is not just from a spiritual place in god and here we have to point out the difference between spirituality and transcendence which i keep on saying and all of the my murmur that we learn they're not the same and this is a mistake that many make a mistake they they compare and think spirituality is optimus is essence wrong spirituality is a box like i told you yesterday the guy who's very spiritual and very holy shaking and baking and dabbing and learning and crying and laughing and fasting it could quite well be that the guy with the torn pants the ponytail and just saying to hashem god help me i need help and he means it right he touches the essence and the other guy just touches the spiritual part of god which is great but it's a box it's a condition it's a form and the person who doesn't know any better but he talks to hashem like like we say you know uh or like the foot of us the family we came out of russia chernovich he came to london and then putting on twill and he goes out to the street he doesn't know a word of english he just says he looks at someone filling and the guy hears a hebrew word he went to talmud he knows twilight so and then he says jew he asked says yeah jew he goes you jew i do feeling thrilling and he grabs his hand that he puts onto it that's that's awesome that's that's not true spirituality because of spirituality it makes no sense i didn't wash my hands before the film i don't know till now leave me alone and on and on it makes no difference we're going right for the heart right for the essence or we're going right up to god he savage so the devil says he look inside guys he may atmospheric himself go to who where does this creation come from the essence the oxmus of the infinite god so listen to this there is the energy the or hashem that's a self that's infinite and although it meant in most of the times we mean god with that saying but in a discussion like we're having here we have to make it clear that we're talking about the optimus that the asaf comes from in other words the infinity of god is also a condition in a box you know the box is infinity so that energy is limited to infinity whereas osmosis transcendence transcendence can be finite it can be infinite whatever he the creator decides so that's what he says here creation where does the creation come from that only he alone with his strength and his ability creates ex nilo something yes may i in from nothing we refer to this aspect of god yoni as i in because we in our realm we are already created so we do not understand it so to us it's nada it's nothing but not nothing in a negative sense nothing in a positive sense it's so awesome it's so transcendental that the only way we can ex talk about it is as i am and then the verse says whatever hashem wanted her fates desired he did so why does the word graphics used here what's the coffee is another mean and it's a cinnamon with the word the razor we're talking about the inner aspect of god's desire not just the external superficial the zeb it's another thought every line here is another thought he says now this kayak that comes from atmos this energy this transcendence transcendental energy requires his the investment of koyakapoyo of the power of the poe lv the one doing bonifa into what's being done and made and if the kayak apoyo is not in the nephale the nephilis ceases to be what is he saying over here what he's saying in here is because we're talking about atmos and we're talking about this experience it requires that the world that's the nephilim in our case is the universe the world the creation that the koyaka poyo which means god who has the kayak of oil of do of doing must be invested that's the this is from the chapter one one word one word is you could argue that here meaning in the in the universe but outside and from where he is he beams forth an energy and he puts it into the universe and it's so strong that it keeps you going it's like a battery right you charge the battery for a certain amount of hours and your cell phone works once the battery stops your cell phone dies it doesn't exist you have to recharge it so we could argue that you know what how could it be from his position beaming energy and the energy is all all-encompassing and all awesome and because it comes from hashem that it has the kayak to sustain the world six thousand years but god is outside of creation says see this no that's wrong who is he slapped shoot you have to invest yourself and if you don't invest yourself there's going to be a point where it ceases to be for just taking an example david miller says in the healing we say shabbos in the section uh before barak shaman he says go my son go my son go my son so everyone says asks the question why does he say go my son he wants his son to learn from him so what should he have said come to me and he says the who go and the explanation is that only when he goes do you really know if he's listening to you if your kid's next to you and doing what you want you still don't know what's going to be after he leaves your home but when he leaves your home and you see that he's following in the footsteps of you and your wife and and everything else taylor mitzvahs in the right way and all that then you know that he's he got it so i'm using that as an example that's called the slopshoots hisloptious means that he's far away he can be naria he can be the golan he can be in africa he can be in new mexico he can be in brooklyn wherever he is but he's walking around with you inside him and he he lives with that that's an investment that's a real investment so the abrasive is mislovish and if he wouldn't be miss lavish it then nifal at some point would stop being the nifal or it wouldn't be the same nephilim the same result the same creation what time is it i don't have a watch [Music] what time uh well stop here you know and uh it's uh what do you guys think about what we're learning today all right in in yoni's case it's too fitty oh it's it's only two it's only it's only set it's only set 2 30. i got it but what do you think about what we learned today the ideas some deep ideas you know i mean you know the mimer's a long minor but it's fine i i have nowhere to go i'm not rushing you know i'm going so i know these are these are new ideas heavy ideas and i need to discuss it and and you know if you have questions you can either ask me here on the whatsapp and everyone have a great day we'll see everyone tomorrow as i sleep bye-bye