Tanya Kuntres Acharon 5a- Torah study when seemingly not practical, Stay in Yeshiva- RC Dalfin

So we're on essay five in contra the last section of the Tanya the the fifth section. I'll again use the lessons in Tanya. It's page 355. Here is a recap of the past chapter and an introduction to the next chapter. The mitzvah requiring action were a major theme in essay 4. There the alterb explained how their observance extricates and elevates the sparks of holiness, the nitsis that originated in the world of tyu, the world of chaos and that are embedded in the material world and thereby causes hash godliness to descend there because the nits the sparks are there. The same it was stated is true regarding the study of the laws that govern the mitzvah. So it's not just the mitzvah themselves but also the associated with the mitzvah. The alterba went on to say that this applies as well to the prohibitory mitzvah where one cannot apply the dictim that quote it is considered as if one performed the command by studying the laws. Why? Because you're not you're not you're not fulfilling the you're not doing the command. It's do not do. So to say this is a quote from whoever studies the laws of the carbon it's as though you brought the carbon but that's true when you're doing something positive and it's a mitzvah that's a mitzvah say so then you say that although you cannot do it in action for whatever reason but when you learn those hal is it's like you've done it the same idea if a person can't go to the mikvah and they can take a shower they should take have tish kabim nine kabim of water which is like going into a mikvah and these are real because unfort neb when someone passes away and they don't have a mikvah near them you're supposed to purify the body in a mikvah before burial so you pour tisha him on them. And this is done plenty of times in in many communities where there are mikvah, but for some reason they can't go to the mikvah, they can't get to the mikvah, whatever the case. So what do we see that when it comes to a mitzvah by learning the of that mitzvah, it's as though you did the mitzvah. But that logic doesn't apply to a mitzvah. means prevent yourself. Hold yourself back. So I I don't do anything. It's not proactive. I'm being passive. That's what he says here. Continuing. Moreever ty remains valuable even with regard to the laws concerning situations that will never occur. Even though there too we cannot say that if one remained passive and did not transgress, he is rewarded as if he had performed the mitzvah. Nevertheless, even in such cases, a law draws down superal wisdom within the world. So this is what we're going to talk about more in this chapter that even when there isn't a mitzvah it's a mitzvah learning about the mitzvah draws godliness into the world not in the way that it's as though you've done the mitzvah which is the case in the mitzvah are so it's not in that matter that's true but yet somehow It draws down superernal wisdom which we call within the world. In the essay before us, which is essay 5, Delta will state that although it would seem that purifications, the Hebrew word birim cannot be brought about when studying these types of laws for osernal wisdom. Okay? Drawing down suppernal wisdom is not causing a you hear the difference. This is important. In order to cause tick you have to of birudium of sparks you need to use the spark. So the question is what about the sparks that associated with mits loses say how do you how do you cause kind of a beer that that's the theme of this chapter. So that and he says that the fact that you draw down thank you very much okay you draw down some significant light energy very nice but that doesn't yet mean that the spark itself is from where it's at in its own skin receives beer there's a difference there's a difference being inspired by what I'm saying and then there to to taking what I'm saying and what we're learning and you yourself come to that understanding and you work out issues within yourself. It's a very different process. Both are important that both are good but it's two different things. So the fact that we draw down superal wisdom whoopee galdic but the spark is still stuck. The nits is still not in his that's his point yet in point of fact purifications do come about through this type of study. So what we're going to learn is that guess what? Even when you learn about a mitzvah or about a mitzvah that will never happen or very seldom will happen as we'll learn in this chapter there not only is there a drawing down of superernal wisdom. There also there also is purification and that's a that's a novelty. Moreever, the reason for this is not that the TA study leads one to observe a positive commandment or to refrain from transgressing a prohibition. Not is it that by virtue of his study is he regarded as if he performed the positive commander or is rewarded for refraining from transgressions a prohibition. And here he touches Hill on another point. when we learn Tyra. So the the average the normal thinking process is you learn Tyra, you learn Tyra, it's it's it's like you're you're you're actually taking the physical and refining it. What we're going to learn in this chapter in essay five Moshe is something very different very very important that Tyra itself stands on its own. You know we were raised in a society like what do I get for that? How am I going to benefit? you go to school and you and and you study hard and you're up at nights you you you'll become a doctor. So Isra is a doctor. So there was a logic to the reason which his parents probably paid for him to become a doctor or he paid his own way. Whatever the case you see he paid his own way. Why? I'll become a doctor. I'll be able to help people. I'll also make a parosa. I'll be able to feed my family. It's logical and it's and it's ti when it comes to ty learning the ultimate of ta learning transcends that logic it's not because mishem you'll studying yeshiva you'll learn how to think and if you want to be har you'll get smika and you'll be able to get a job in in the taba as a rabbi or in a community in Timbuktu in Albuquerque for example, or in um um Miklitz, wherever your son is out there in Hungary. That's that's a logical acceptable reason. But that's not why you learn TA. And that's not what TA really is about. And if I don't get the job, I shouldn't learn Tyra. Ty itself, it was just coming from M Tyra this week. itself is about holiness and holiness is not something that is tit for tat you know holiness is it's holiness the whole idea especially and being bybi when you have tovitz and you have to push and you're up there at night and you don't know where you're eating and you don't know where your kids are, right? This whole see them go to a Reba, they know that they feel that Reb is the communicator of theem, right? But those people that go to ab and they say, "Hey, I need to have a fora for this or that." And when if the braha doesn't come or if it doesn't come the way they want it to come or they don't get through the red carpet they say I'm checking out and going to another reba and trust me there's a lot of people like that I know cuz I speak to them here in borrow park right that's not why you go to that mean it's very selfish then you're going for yourself is it better to go for yourself than not to go at all I guess it is but that's really missing the point that the same was to learn This is what we're about to learn here in essay 5. The idea of of of of Beirut and the idea of drawing down what we call law of wisdom are fascinations. It's fascinations and important ones. But that's not why you learn. So what we're going to learn is here that the kernel of TA transcends those fascinations. And since it transcends those fascinations, therefore even a even a a mitzvah that's that seldom happens or never happens like the mitzvah of for example, right? A city that's sinful and you're supposed to d and and that will lead to a destruction. It never happened because if you look into the gum I believe it's on the details of impossible to even have such situation. Yeah. Right. And other laws that we're going to mention in today in this year in the next few days very seldom why learn about it? Right? Like the story I've told you the father the father comes home. He asks his son what you learn about today. He said one one ox goring another ox and what how much do you pay 50% which you you learned as a boy as a young a young teenager right so father says that's why I sent you to yeshiva I send you spend all this money for you to learn about oxen goring each other what does it have to do with the world we live Right. And and and don't think that this was this is just a story. My own father, my own grandfather wanted to take my father out at 15 years old, 15, 16 years old from Yeshiva. Took him out because in Romania, you didn't learn past 15. At 15, you were working to help bring Panosa into the house. The average and they were from and they were the average fromid litak in Russia Poland Hungary didn't learn past 15 you know give or take the whole yeshiva system to learn f further 16 17 18 19 is a kdosh there was always you know the the those that were, you know, gifted and excelled, but overall it it wasn't that way. So when you hear about having hundreds of bakarim, thank you. How many bakim were there in Russia in 1870? 40 50,000. How many were in the yeshiva? 200. Come on. Babage 1897 1898 1900 1900 had three 1910 300 students. Wow. Talk about Nardik. Narcic had during the 1920s and 30s 50 60 small yeshivas just like Kabad had knew. How many do you think together were all the students in in both Narik and Kabad? 3,000 4,000 5,000. So why? Because the logic was, you know, you get the basics in learning and now you got to prepos. We need we need to to build a home. We need we have girls. We have to marry them off. They're going to want to have dowy. Nton. If you don't have anything, no one's going to want to look at you. That's the way it used to be from the best homes. If you couldn't give naden, you are a nobody. Do you know that they they say the story and I I could believe it that you know the the the the Rebbit the Reb's mother came to see the previous and his wife to to arrange for the shidik for his her son and and the said I don't have a penny to my name. This was Poland 19 uh Warso 1927 28 whatever 28 I would love to give you n I don't have I can't pay the bills for what we're doing. So they say that the agreement was that okay after 120 give him give him you know leadership of Kabad. Again, no one can prove that, but that's the word on the street. But the idea that the first part to me is more truthful than the second part that the previous didn't have money to give naden, which was the standard in those days. Today in Kabad, it's like vilified. Not in other communities. Hungarians and Polocks, Polish around here, you don't give noden. You can you can take a hike, okay? And big noden as you know. But in Libavage even today, it's not an accepted thing. And if someone raises it, it raises eyebrows and becomes a whole to-do. Yes. Hil not a vote. Um, it's just a word. I mean, uh, I don't know, you know, just cuz in there's a there's an acronym for not, and I'm just wondering if there's No, no, no, no. Not is with a test. No, you wait slow. Not is with a test. Barnat, not. Okay. And by the way, that's an acronym for Tam. Yeah. No. No. Nilatam. Putting taste into the food. Here it's with a dal here. Here it's with a dalid and Iser gave us the answer. The word nad is from the word nuna which is dowy nad. Yeah. But anyway I'm let's not get sidetracked. The point being that there's there's always a you know something connected to you know. So what I'm saying is that you you find in tan law now there's a concept of nod there is a concept of nan it's not to be you know it's not like you're evil you're not evil look into the kuba look into what you guys are making marriages and more marriages look at the kuba what you're obligating yourself look into take the time and translate it into English you you you're you'll see what you're obligating yourself and You know something that people don't do enough where they don't explain to the the obligations. You know, a lot of them they just dead next the paper here there and they go but if you read it there's an obligation and you know God forbid that say you know whatever there's a divorce that's when that exuba takes effect and then those words that you didn't know what they meant and what you you know you just uh what what' you Okay. What did you say? Okay. So, the bottom line is the bottom line is that almost everything is has like a a cause and effect. What we're learning going to learn over here is tyra is pure. You don't learn ta because of any any of the reasons because what you're going to get out of it. So that's the answer. At 15, you got to go to work because you need pnosa. That's logical. But is beyond that and that's what the mashia told my father and ultimately went back to yeshiva after taking a hiatus and working in a bicycle shop of a belid on chovski a few blocks where my daughter lives in Tel Aviv in 1955. And the mash and and the baker came to see my my grandparents said you learn ta because it's titus hashem and a bak you should you know today it's not Poland it's not Romania it's not Hungary it's not Russia we're inro we're building a country it's a different environment and barashem the the the yeshivas all the yeshivas and the saw this as a new approach to building Ami is okay. It could have been very it could have been it could have been otherwise. It could have been they would have continued the trajectory of Europe in this detail that no 15. Yes. Yes. Easter I would suggest that the reason that there's a difference in in Europe of past and even in America of the past and the current reality now in Europe America and Israel is the development of the welfare state. It was impossible before the welfare state for people to survive without the children going to work. Now there's all kinds of government support which enables people to continue. It was a reality. It was just impossible. Right. Right. Right. Well and and every country in a different way became a welfare state. I don't every country but you know and and um you know I don't know I don't know which is better. You know some will say it was better you know the other way. I mean that's what Trump and company is doing now. I mean you know this is an ongoing uh debate. You know do you cut programs or not? It's a in America as you know it's a debate between the Democrats and the Republicans. You know uh my father always would tell me when I was a boy growing up and had no idea about politics that the Democrats are better because you there's more programs for the Jews. And remember here, you know, there's more benefits that yen can benefit, you know, and the Republicans uh, you know, have another shittita. So, but but again, let's get now down to what we're supposed to be learning, which is Tanya and this idea of Tyra be going beyond all of these reasons. So, if a boy or girl, okay, this let's make it practical. A teenager 15, 16, 17 says, "I want to go out of yeshiva. Yeshiva is not for me." And this is very common today. I need not tell you. I'm sure I don't know if all of us, but some of us have had these challenges. I've had it. Others have had it. Right? So, what do you what do you say? What do you say? What do you do? The first thing is you have to be a mench. Second thing is you have to be not involved and stand back. And the third thing is you have to use your seah and when you do the three things then you're able to gradually ride the bumps and a lot of bumps right and guess what like a professional told me years ago aided psychologist from the Torski family right here in Borough Park prominent Chernobler said to me the big words that you know I I didn't think of ever before not every boy just cut out to sit and learn in yeshiva all of his life or you know all of his yeshiva years a new reality at the same time there is value to being in a system and and I've seen that too and I've seen how even you know they they don't become rabbis orim or in clay kesh and they go into the business world but but being in a yeshiva msgettis in an environment of yeshiva till 18, 19, 20, 21, it brings a certain um uh solid base and it helps you know later in in life. So ta going back to tira transcends all of that. Let's learn inside a few minutes we have to learn inside and again we're essay five uh if you're using lessons in Tanya which I'm using is 355. If not, it's page 318 in the regular TAS. Let us understand how this applies. How what we learned earlier in chapter 4 applies to the details of law of that never occur at all and possibly never actually existed. Surely these laws will not be in the future when Mashiach comes. For example, the details of pigle pigle the basic idea of pigle is the Torah says a certain sacrifice yi you're allowed to eat two days and one night another one just one night and the day right from when you bring it to the co for the to the b mik to mak and if you and if you don't do that it becomes piggle another detail of pickle is you're supposed and you have a mind. Hey, I'm going to take a bath to I need a good piece. I need a good barbecue. July 4th is coming and I got to do a big barbecue. So, I'm going to take the carbon that I brought whatever in in in in the B migdash and I'm going to shle it all back to shle it back. That's big cuz this particular carbon was supposed to be eaten specifically barak in Jerusalem and there are many other details. So yeah when you when you learn when you learn the laws and and all the laws you see that it's not just one condition you have to meet numerous conditions which is very difficult. So that's why he says and and and how so that's the whoever's whoever is please please mute yourself. So how does the study of these laws extract refine and elevate the sparks of in other words when you talk about a that you learn that's practical that's usable. So we we we we we know that by learning those laws, you extract spiritually the sparks in the apple, right? An apple a day keeps the doctor away. Make a on the apple have and you've elevated the apple. Very good. What about something that's never going to happen? Why should I learn about that? That's the question. So it's known when the says it's like this is a public statement. This is a public announcement. We all know this. It's a given. What is it? What do we all know? Every single type of prohibition, it has a source and a root of life in negative energy clippus. And that is a very very emphatic statement. What's the emphatic statement? any low sess or anything that's in the tra that you shouldn't do like piggle or any or all of these mitzvah that never will will be they have a source in clippers and somehow if you don't learn about it properly you're releasing negative energy and you don't want to do that because when negative energy is released it's very hard to get rid And it causes as we say let's continue argues his position if it this wasn't the case that every aspect of Torah even if it doesn't happen practically is rooted in the clip if when you're not supposed to do it then it wouldn't be able to exist in the physical world built the without receiving vitality from a spiritual source. Everything in this physical world requires and necessitates a connection to God. Elus you can't you hear what says here and here I'll put it in startling words. October 7th could not happen if there wasn't godly energy associated with it. Impossible. The way it played itself out is that we messed up and there's free will and we have terrorists and enemies. But all of that is only because there's an energy to Clipper. Do you understand? And if there was no energy to clip a a a a non-Jew cannot impossible to hurt a Jew because a Jew is living the life of Hashem and a non-Jew who not a regular non-Jew, a hater, an enemy is an antithetical to God. How can an antithetical re issue contrary to God contrary to God? I can't. So the what's the what's the logic? That's not antithetical. It's not antithetical. Clippers are a force that God himself made that Hashem made. He made it to challenge us. And boy have we been challenged. And look at all the good that's come out of it. Is that a reason why it should have been to begin with? No. But the poish it happened that way. That's his argument over here. We'll stop here and tomorrow and Monday we're going to learn about hairds. Get ready to to talk about hairstyles. You find fascinating things in Tanya hairstyles. Hairds. Okay. Yes. I think I I I could be mistaken. They asked when he came out when he came out of the camps and his wife and children were were murdered. So they asked them where was where was Hashem in the in the gas chambers. He said in the gas chambers. That's where he was. One second. Unmute yourself. Then you'll go then you'll come back on because I can't hear. Yeah. Hashem is in the gas chambers. Go ahead. Yeah. He [Music] said go on like this. You walk you have you have strength you have energy to move on. He said he said where was he says in the you know it's what what you're saying very similar to what you're saying that there's that he saw the kipa he saw the kipa that's right they saw the kipa and and and and that's the whole idea the the Arabs with the half miler we've spoken about this in the past they have the zadesh it's not my the says that's where they suck energy and the clip So, so, so we have to be be aware of it. Yes. Someone else wanted to say something. Yes. Yes. I would like to I'd like to know some other time maybe you can bring it we can explain the change now between the Democrats and Republicans where the Democrats are no longer good for the Jews anymore. I mean obviously not with the Tanya class but see if you could give some other class that we're bringing I would really appreciate. Uh if I mash if I did that I would be stoned because uh I'm sure we have disagreement over here. So I I rather not go that way. You know, I I I I did a few Let me Now, I'll tell you, Manasha, seriously, I I did a I did a few podcasts and and and things that I mentioned some politics and and from the closest people, I got it over the head. Rabbi, you're mixing religion, and politics. Stay away from it. And this guy was, you know, very democratic and I seem to be more Republican. So uh I think the healthiest thing is to keep politics out of uh these classes but privately manasha maybe we could we could talk about it but I don't think it's a good idea for for bringing because it it just will be very very uh divisive you know not even if it's not divisive here but people will listen to the shurim you know you don't you don't want I'm telling you this was a very good friend and he basically he alluded to the fact that if I continue he he's going to cut me off like hey like we learn together we're friends and everything yeah but I don't know what about these politics touches such a cord in certain people that they they just you know get very very upset so who needs it you know what I'm saying anyway have a great day we'll see everyone to Monday have a great shabas take care bye-bye shalom and byebye as I