Tanya Kuntres Acharon #1b- Humility & Trepidation when saying novelty in Torah & Kabalah- RC Dalfin

So we're learning the Tanya. We're in the lessons in Tanya page 262. So So just as the bird there's the ikar of the bird and there's the tuffle of the bird. The ikar of the bird is of course what? The ikar is the body. The head and the body. The wings that make it soar and fly are tough to the head and the body. So tooal unions which barak in Hebrew is talks all about this brings it from time to time to make a in English it's called superernal unions are affected through and mitzvah themselves when we learn and we do a mitzvah we cause a that's why he'll We say before we do a mitzvah, we're the mitzvah will make a unity between which we're going to learn soon what that is, Hashem and Hashem's divine presence, the which is right. Okay. So what's that's the mitzvah itself love and fear love and awe which are their wings to a mitzvah merely elevate the mitzvah to that spiritual level where a particular union is to take place. So in other words the mitzvah itself when you do the mitzvah you create the union finished. I don't care if you have no kavana and you don't know what you're doing. If you did the commandment of God, the commander a ye the mitzvah, you have made the yehood. But guess what? The yehood can remain and and not and not soar and not fly and not inspire. It can be made but it stays dormant. Ah for this we need h what do we need? We need a and love of hashem while doing a mitzvah and while doing a mitzvah. Not only not only do you have the yehood but the ye inspires the yeood impacts. And this is a very just for a second. This is a very important concept because we ask ourselves we do a mitzvah and we do many mitzvah and I'm not inspired. I'm not excited. I put fill on in the morning. I d three times a day. I give saddaka and I feel stuck. What's the answer? It's quite possible to feel this way even though you did a mitzvah and mitzvah. What's missing is your ava and within the mitzvah. You didn't have the ava. You didn't motivate the ava enough. Maybe a little but not enough. Depending on how much you motivate your ava and your y your emotions while you do the mitzvah. That's how much inspiration you'll have either to come closer through the aan mode or to be more distra and that sums up basically our life in Tyra mitzvah which is all of our entire life right and and it's so true I I sent out on the chat today a clip it's in Hebrew but you'll you'll all follow it I from this reb this who would come to the Reb before he would go to and the Reb would give him money and the Reb once to give the Reb once told him thank you for giving me an opportunity to to give to get saddaka to because this will bring Msiah when this you gota I don't want to I don't want to ruin it I want you to watch it when he hears it he he he he realized that by the rebba mashiach is his life it's re it's real it's not just words and he really believes and he really feels cuz he's so inspired with the msiach feeling that giving a dollar to in as a mitzvah is a mashiach experience and and he was so moved by just that saying of the rebba that he then wished the rebba that we should greet Msiach. And he said like mameish, mameish, mamish. He said the word mameish three times cuz he was very emotional obvious. And the responded a mish mish mish. So they interview him. The kabad interviews him and he says that he every time he thinks about this kind of ordinary experience. He's going to he comes for a to the he wants to have a safe trip. the Reb makes a mitzvah and all of a sudden it becomes a messianic experience. That's what we're talking about. That that's what the that's what we're talking about. A mana a is the inspiration in which you do mitzvah. And we have three three different categories. We can do tyra mitzvah without any inspiration at all. We can do terra mitzvah with some inspiration and then we can do terra mitzvah where the inspiration kind of s overpowers the actual mitzvah where the mitzvah is done but what's felt what's felt primarily is the aid that's the discussion in chapter 40 of Tanya of which the alterb here is going to mention let's to take it is at this level that there is revealed within one's mitzvah an infinite divine illumination that cannot be revealed in the physical world. You hear that? The infinite divine revelation comes only through a which ordinarily cannot be revealed in the world. Thus on one hand we say that love and fear do not bring about a supernal union for they are merely thought and intent. On the other hand, we say that it is it is specifically through one's intent that one's and mitzvah are elevated to a height that cannot that that c could never ascend to unaded. Once there they bring about a superernal union and it's resultant diffusion of divine light. Now inside the text So the asks a question how is it that when one reads the stories so-called stories of the let's say in braces who it says inab that when you read when you learn read any part of you're connect to what's called superal wisdom asks the alter how is that by reading a story with Jacob and loven and then the moes how are you connected to why not let's go to the next why not so this is the explanation to this question this isn't the explanation here but I'm not going to read it inside just say it orally when you learn some that's not a story but let's say this week's pars Right? There are many laws here and when you learn this para and you learn it well with all the laws and you know what the garra says I can understand how you're connecting to law to to superernal wisdom because you're learning you're doing wisdom. You're not just reading a story you're learning the laws of taza. So that's wisdom. So when you learn wisdom you connect to wisdom. But when you read a story the about the sheep of Jacob or about this the the the ring with or whatever other story how is that law it's a story there's no is there wisdom in that I'm saying of course you can you can expound them and the expound every story but on face value it's a story it's a true story but it's story says kabola that every part of including the mio the stories are connecting to asks the balat here the first line of we need to understand this how is this it makes no sense that's his question and now he gives an Poss he says for this you have to look into what's called is the reason it's a section of believe page 16 folio 2 quote it says like this Just as man is in involved in studying whatever part of here below on earth so too is the likeness of the suppernal man engaged in terror study above. I'm going to read the note now as the alterba will soon explain. The likeness refers to the source of a man's soul which is rooted in the spheres above the this is known as superernal man for in the cabala a complete configuration which in Hebrew is a part a vis of 10 intellective and emotive divine spheros is referred to as Man, supernal man occupies himself in Tyra above. At the same time that mortal man does so below. When one is engaged in Tyra, be it even in the narrative of the Tyra, the stories, he is thus connected with superal wisdom in as much as his likeness above is bound up with superernal wisdom. So what does this mean in simple words? What does it mean? Every one of us has a call that and this source of our when we learn it's also learning. So therefore therefore when we say that that when you learn any part of you're connecting to to to um to um to it's because your counterpart the which is spiritual is learning at the same time and It understands how the story is not just a story. The narrative is much more than a narrative. It's a divine piece, a divine song, a divine story. So therefore, it makes sense to say that even when you learn when you learn read and learn stories of the Tyra, you're connected to one second to to um me along. Yes, he will. Just curious when he's talking about the raising of the voice here and and piercing through to the You're way you're you're way a hill. You You're way ahead. I didn't get there yet. Okay, we're we're back. We're still we're still um we just gave the the the first the rhetorical response to the question that he asked. Okay. Okay. So, hold hold on. I know you don't have lessons in you have lessons in Tanya with you or not. Uh okay. I'm reading from the note because it's just it's very clear. According to this explanation, however, he is connected a person who who reads the narrative of Tyra is connected with superal wisdom only by virtue of his connection with his likeness above and not through his actual study. Barak what what's the alterba say that you should know that when borak reads paracious and reads hashem created the heaven and the everything else there's the likeness above that's borak's it too is reading it and it's holy and spiritual so it it's in the zone of says the thank you very much but that's my likeness above I'm below here on earth. I'm not my my my my my my my my my my my my my my my my my my my my my my my my my source of my soul. I'm not a holy roller. I'm a regular man here reading a story in the Tyra. That's his question. Now that's his rebuttal on his own response. Okay, let's look inside further. The alterba therefore now goes on to state that this is so only when his study of the written remains in the level in the realm of thought. Oh, let's see. If instead the individual verbalizes hil the words audibly, the very sound of the voice enables the letters here below to ascend even to the highest of levels the world of a new concept. And now we're going to read it in the Tanya that retorts his own answer and he says when do we say that our reading of the narratives of remains below and doesn't really connect above and therefore what does it mean that we we we're creating a union of that's when you just think of what you're learning you're not articulating ating with your mouth the words of Torah. But when you do articulate the words pierce the heavens and they create that holy union with and now he's going to elaborate on this inside the text. Now look in the text now in the Hebrew. So we could say when one thinks about the written letters of narrative that's when it does not create the union on high just by thinking the words of but when you actually recite with your mouth the words of the narrative says or someone I heard said it's the only place in Tanya you'll find use is in these six essays means possibly you could say you won't find that language il in the in the entire four sections of Tanya because possibly say means I'm not so sure and maybe in in the first four sections is very sure of what he wrote. Meaning to say he studied it, he believed it and he documented it and he wrote it right here. He says because this is not this is not the Tanya of chap of section 1, two, three and four. One, two, three and even four. This is essays. This is thoughts that the alterba had when he wrote after he wrote the chapter 40 and he realized he wrote certain things and then he realized that wait a minute people are going to ask me questions from contradictory statements in the zar in the and the pre8im. So in these essays he seeks to reconcile them but it's only a possibility. I I I now we know as asim and asim and and and and and benra that if the alter wrote it he studied it intellectually and it's it's it's it's correct. So so that it's like he was anticipating the questions that would come up. Correct. Very well said. Correct. But we know that if is giving an answer, why does he have to say yes? Because he's modest. It's very interesting to make this observation here is a sadb of whatever, right? And he's humble. He says, I think it's a very important lesson for us too. Let's continue. But when you articulate the word the narratives of with your speech, we could say the lus it um pierces and ascends to the actual world of that's a very heavy line. It pierces heavens. And look what the alterb says in Hebrew, mamish. And the Reb points this out that this isn't kind of just a piercing of a domain of atilos, aura ofos. It pierces atos. And atos is such a holy the first of the four worlds coming from the word. Atilosy, it is near God. It's kind of you're piercing God. Wow. Says doubt. That's right. When you say is that the idea behind behind the uh approach to feel love of of um uh you know of uh of out loud uh like in Carlin Stolen is a similar idea. I would say yes, but I'm not sure that they would be referencing, you know, this piece of zor could be, you know, I'm not I'm not a bucking their swar. We would have to look in as far what I was told by the stolen that the verse that we say in in nishmas, you know, all all my bones will say forth. That's kind of the the the the the tag marketing tag, you know, line that that they use as a a reason for their shaking and their it's speaking and screaming out loud. So when you ask me, it's a good question whether I I I I would say probably not. But but you know, I can't in other words, it they don't contradict it. But if they I'm not I I don't think they use this dash as a source. But again, I I'm not bucky and it would have to be looked at carefully in this in the swarm bas of Rabar and Khalen and and such. But we're going back is saying here speech of the narratives of not the not but the stories in that articulation already creates a bond with that you're learn you're learning not in other words what's the yesha here that you don't need to say that it's only because of my source my likeness above no my actual learning because I articulated with my mouth my actual reading of the narratives of tra but since I articulated with my mouth it pierces that's a a very heavy line and now you understand why he says because it's a it's a novelty those that you know study kabola if you ask them they wouldn't necessarily say is this is a of the and that's why when he says such a he's very careful in saying yes and I think it's very important to to besides understanding what he's saying the approach that he uses to being mad is so refined you know there are people who are being madish and they oh I know they make with a big thumb and you know like I'm the and all that. Take a look at the way says aesh. He's kind of scared to say the kesh. He has such reverence and ble that but he you know he has to say it because he wants to explain a very enigmatic statement and and and concept and he comes up with this idea as a reconciliation but at the very same time he's very humble. I remember hill when the rebba when the rebba introduced the theorim of the rebashab known as tes bay the year 1912 it's called hemsshik bay the continuum of four years from 1912 to 1916 I forget 60 plus discourses shabas after shabas and and now right so the reb it was the it. We had that from the fifthb the previousb had it with him in his luggage wherever he traveled his father's writings was never printed. There was a Rabbi Simpson who was aer by the Reb who begged who begged the Reb to print it and the Reb said no and and he and he was you know the Reb had a lot of respect for him and he said he wanted to pay for it you know like he put away money cuz this was a he and he was one of the people who reviewed the of the Rashab in 1912 and 1913 so it was very special to him and the didn't didn't authorize its printing comes along 1976 or 77 Yuchvat and the Reb announces that he was always afraid to print this he spiritually was afraid because we know that when there's such a breakthrough of spiritual of spirituality in the world the clip of the Yates fights against it and causes all kinds of issues to stop it. So the Reb said, "I was afraid." So I decided I'm not going to authorize this printing without everyone here and I want everyone to give a dollar, a symbolic dollar so that we all are in it together and it came out and we have it today and it's the deep from the deepest cidis of the rashab etc. I don't right that was 1977 yudvat January 77 that no September October of 77 the rebba had his massive heart attack and almost died now the rebb didn't say this no one the rebb never said I had a heart attack cuz I I printed the iron bays but this is the way we felt and that's why The Reb said, "I'm afraid to do this myself." And and and in other words, if he would have done it himself, meaning if he would have authorized it on his own shoulders without including everyone by giving a dollar, you could say, "God forbid, he would have died from the heart attack." I'm I'm I'm Listen, no one knows, you know, I'm not playing God. I'm just articulating with the way we felt. Now, why am I saying this here? Because when the alterba has to say a kdush, he is scared to say aesh. He trembles when he saysdesh. Especially when he says in you know you could you can make your finger this way that way. you have a good head, you understand and you can make a even there, you know, you should do it with sensitivity and humility. But but it's when it comes to cababola, cababola is the sacred realm of godly mysticism. You're you're playing around with fire. And for you to make a cabala, boy, do you have to say yes. And that's what he does. going to stop here. We learned uh some very important today that's not just for today but for our overall study of wish everyone a great chabas and uh we'll get back on Monday and we'll learn. Okay, take care. Thank you very much. You're welcome. Good chabases. Only good things. Byebye.