Tanya Kuntres Acharon 6b- Understanding Chabad and Ponovitz, Misleading Title - RC Dalfin

The 10th Hebrew letter is a yud. A y ud can be written with one letter yud which is 10. It can be written with three Hebrew letters yud vav dal six 16 dal is four is 20. So all of a sudden the first of the letters in god's most holy name isn't equal 10. and it equals 20. And there are various systems of and ways of writing the letters hey. Hey can be written with one letter hey. It can be written with a hey olive which then equals six. Or it can be written with hey hey then it equals 10. Five and five. So the cabala teaches us that the I don't know if there's an English word devalization the the way you write the vows depends on the content of what's taking place at the time. So and what's the difference? The difference is that if you take all the four letters and you spell them in four different ways, you either get 45 total equal 45, 52, 63, or 72. Four different variations of the same four letters spelled filled in in various ways create a numerical value either 45 52 63 or 72. When we're talking about the energy of of chaos which is called tu which we discussed at length in last chapter in the last essay that's associated with the name of god that equals 63. Sag sag is the Hebrew for sak and giml 63. When we talk about the name of God that equals that that communicates what we call tikun like Moshe like the word right right which you've used many times in our conversations tikun means to make the world a better place that tun that is associated with the name of god that equals Okay. Why that is is another discussion. I can't you know I don't want to go into it take take up too much time but just leave it at that. So there's the fourth name the the fourth equivalent numerical equivalent is 72. Hill 72 * 4 equals 288. 2 28 288 and and that's the mean that's considered like the fullest expression the first fullest revelation of Hashem's godliness. No, that's no no understanding of the 70 of of that shame iron base. What are you what are you emphasizing that it's the fullest? What do you mean by that? Meaning meaning all the other names. uh have more qualities of concealment and that's a more full expression of revealing of God. Okay. Okay. Okay. Okay. That that that's I could accept that. But but it's much more prof it's it's much more profound. But that's that's a general statement. Yeah. We could live with that. So anyway, there's there's some there's some sukim that the garra says that we derive that 72let name from and they should be coming up. They're somewhere in say for I don't remember where they should be coming up, right? Is it Bitra or Dvorim? Don't remember. Could be the Vorim in the Shira and the Hazenu. Anyway, okay, let's go. Let's go. What does the 45 reference say? 45 represents 45 represents Adam man a al if daled me equals 45 right me is 40 dollar is four olive is one equals 45 so the name of ma which is also one of the ways of spelling the yke vke is associated with man in what sense in the sense that Man, the human being is a a full description of God's eminence, God's essence. When man acts godly, i.e. man was made in the image of God. Moshe Myers, what's the word used there? Adam Nasam. It doesn't say NASA is doesn't say NASA g doesn't say nasa enos. Three other words in Hebrew that mean man. It says Adam. Adam is equal 45. It's the representation of man as man is in a way bashm in complete wholesomeness from the mind to the heart to the midote. When you said Hel that the name 72 is Hashem in his full glory something like that that's as far as Hashem's impact in the world. There is a difference between where man is complete and wholesome in his own private kind of position and state versus the the way God is glorifying the universe. The second line in the in the after the credo of is what's going on there is the glorification of the shama as it expresses itself in the kingship worldwide. So we have we have the kind of individual perfection and wholesomeness in the first line of schma but that doesn't yet impact the world. The second part of shame is the glorification impact on the world. So that would maybe be a difference between the name 45 Adam versus the name that equals I am bay 72. So I'm glad we had an opportunity hil to learn some cabala this morning. Now let's get to Tanya. Okay, mute yourself please. So we're in chapter in the essay 6 which is the almost towards the end of the Tanya in a it's an addendum kind of the addendum to the Tanya the fifth section called the last letter the last um information in this Tanya. So what is we talking about here? the importance of every aspect of Torah, including those aspects that aren't relevant today because there's no holy temple in Jerusalem. It's been destroyed. And even when there was a temple, Moshe, there are certain mitzvah, certain deeds in the Torah that unless you do them right with all their details, they'll never happen. I'll give you an example, Moshe. For example, the whole idea of of um capital punishment and there is capital punishment in the Torah. The Gomorrah says in Sanhedrin it was so unusual and if a court actually ruled that they're going to kill someone because they they deserve to be killed. It was called a court, a killing court because in order to put the death sentence on someone, there are so many details that are necessary which are virtually impossible to put them all together. That's called the son. Those that study tal speaks about this at great length. the seven seven inquiries and they're very cumbersome and detailed and if you don't and if even if even if one of the seven are not fulfilled you don't can't put the check to the box of all seven you can't kill the person even though you have six out of seven. So this is how in a way nonrelevant the the these laws are seemingly this mitzvah is and yet we find it in the Torah. So how do you what's the purpose? So the alterb explained to us over here that there's a concept called the negative energy i.e. Kippo, kipa, kipos is the plural, the husk, the shell that conceals God. And that that's a reality. And it and it and and it leaves what we would call today bad vibes. Okay? And they're really true. There are bad vibes in the world when we create kipa. You don't want to be around that cuz it's not a good place. It's not a good place spiritually. It's full of contaminated, ugly, sinful, chaotic, bad energy. Stay away far. Stay far away. But we don't. We indulge. We give into our pleasures, right? We're frail. We're human. So says when you learn Torah about those negative commandments, you have a way of elevating those negative things. And this he he explained a verse in Psalms chapter 119 where King David who is the king of the Jewish people David Malik is he calls Torah a song and the Gmorrah says because of that he was punished that he forgot a law in the Torah. What's the law? The law is that the holy ark of the temple was not to be placed on any wagon. You had to carry it. Last week's para we we read about the children of um of Levi Levi Ley Kahusi G and Kahus Maruri Kahus whose job was to carry the ark. They had staves and the staves went into the ark and there were four people on all ends and they carried the ark. That's what the Torah says. Out of the honor, you don't put it down. Well, David forgot the law and he instru and instructed Usuza, one of his uh generals, and he put it on a wagon. And because of that, the ark was captured. And that's a violation of Torah law. Because of that, the ark was captured by the Philistines, which our friends here in they live in that region near where the Philistines captured it. not near but you know and they don't live in the Philistines Philistines area but when the when David retreated brought back the ark from the Philist after he he won the war over the Philistines they passed on the way to Jerusalem they passed Bamesh they they passed that general area and if you go there today you'll see names of cities that are mentioned in the Bible in Tanakh the same names now again geographically were they exactly in the location. That's a whole discussion by historians. But but the general name denotes and comes from the Bible, the Tanakh. And it says clearly they went they came from Philistine. They went here and they and he brought it all back. All right. But he was punished. He was punished but to for by forgetting a open law that every child in in in elementary school knew cuz it says in the Torah. It's just clearly in the Torah. You don't need to be a science rocket scientist and you look at the Torah. It says the arch has to be carried. It's an open verse. How did David forget it? How did David forget it? And the answer is it was a punishment that he forgot. God made him forget. Why? Because in Psalms 119 when he's praising God for saving him from Lish, this king, this general who worked for Shaw, King Saul, who wanted to kill David, King David out of jealousy and whatever else. That's another story in Tanakh in the Bible. um he ran away and he praises God for saving his life. And what does he say? He calls the Torah that God gave the Jewish people songs. And the Gomorrah says, you call Torah just songs. Come on. Anyone can sing to study, you got to really delve into it. So why do you kind of make the Torah cheap by calling it songs? The alterban this essay justifies in a way King David. You hear that? In other words, regardless of what I told you till now, which is the facts on the ground, what it says in Tanakh and what it says in the Gmorrah, the alterb takes it to a higher level. In other words, and this is important just for a second for all you to hear and and to think about the the the episodes in the Torah and in Tanakh, you could look at them at face value and you could say King David was a low life. He goes and gets himself a woman at before he's, you know, he's old and before he dies to warm him up. What a womanizer. Okay. Then you can say he's um he's such a terrible person he sends out the husband of Bachva to the front so he can get killed so that he could take BV as a wife. What a low life. And and so you can you could find many things at Tanakh which are difficult to understand at face value. And by the way, you know, in in in many yeshivot yeshivas, they don't study these parts in Tanakh, they almost don't study any Tanakh because they feel the kids at a young at a young age. They feel the kids are not able at capable to understand these things. The Kabad it's not this way. I learned Tanakh as a boy. Okay. And I I never had a question, you know, oh, King David is is so outrageous and how can he be the king of the of the Jewish people and David and he's the Mashiach who come from King David. None of those questions came to me at that age. So it didn't, you know, I learned it sincerely and and simply and and enjoyed learning it. Later on you start thinking, you look for answers, you look into the commentaries, you ask questions. But anyway, what the alterba does here is a fascinating thing. Alterba says that and again he has a source in the garra because the garra says in shabas I think whoever whoever says that king David committed a sin is wrong. It's a Gomorrah, the same Gomorrah that brings the story with Bachva and then brings the story with the with Uzan the Arin that we're learning about in this saras. The garra says whoever calls King David a sinner is wrong. How do you reconcile those pieces of Talmud? So the alterba reconciles it here without addressing that particular contradiction. And alterba says there's two levels to Torah. One is called the inner level panemius and one is called the outer level kitius. And on the outer level it's the way it seems from the outside. But if you go deeper into the inner level, you see a whole different experience that basically is the answer to the question in this in this letter. And what we take from it before we go inside and learn some some text is the importance when you learn tira any part of tyra and and when you learn you know what I think calls the name of one of his books biblical images Images when that book came out it was burnt in the streets of Nebro by the the litfox and I read parts of that book I understand why they burnt it. I do understand because he writes it in a way which some of it sounds very heretical. Heretical in the sense that he humanizes the patriarchs and the matriarchs and the figures in Tanakh. He makes them very human. It's almost as though you go to a a certain house of prayer. humanism, you know, the humanistic aspect of Judaism, right? Well, Steinels doesn't go to that degree. I'm not saying that, but there are parts there that's, you know, you really need to understand what he really meant. But the way it reads, especially if you're a cold litak and you're not into, you know, looking at the deeper, you just look at the face value of in these areas, right? because it's not a piece of talmet where you know to be or ra you know you have to go deeper here right so they were outraged and that was a trigger by the way why they um why they ostracized his Talmud in 1989 that was one reason I've written extensively about this um I did research on this but one of the reasons was this book biblical Images so I took the book out years ago because I I heard about it And I remember it and I said, "What did he write over there?" So I started to read it, you know, written very well by his translator, I think, Hanagi and whatever. But some things there made my hair rise. You know, it sounds very heretical humanizing the the patriarchs, the matriarchs. What's the answer? The answer is he's talking about one face of the equation. So if you look at it only on that from that perspective, yeah, you might conclude it's heresy on which you have to burn the book. But the here this is a chapter this an essay with the alterb clearly says there's two aspects to Torah. There's the song of Torah and then there's the essence of Torah. So when King David referred to Torah as song, he wasn't poo pooing Torah. He was talking about that aspect of Torah that's expressed through song and he didn't address at that time the deeper level of Torah. Now if if if God punishes him for that so be it. But says you should know that King David wasn't a low life. He was a sadic. Again all of these words are not said clearly in this essay. I'm paraphrasing and bringing what's in between the lines and behind the words to the page. This is what's happening here. And this is why Mosha's very relevant today. It's relevant, you know, because we're so accustomed, especially in in these in all of our communities where I I just had I just had it this this week, this past week, I I interviewed someone. It's a part of a 10 a 10 10 segment interview that's already we did the eight we we released eight parts Rabbi Lavine from Tel Aviv who I've told you about and one of the discussions was about Rabbi Shak the head of the Panovich group who was known as an ardent uh opponent of the Labavichba and others as well but mainly Kabad and the Reb. And during the 1980s, it uh it was the peak of the of the rise the rise and later fall of uh of this movement. I mean fall in the sense that it seized you know after the Reb passed away and Rashaf passed away it, you know, died down. And today um um one of the co-rabbis of Nabra is Rabbi Landau Kabatnik. And what they don't know or maybe they do know is I think that he has some mashistic leanings but he doesn't speak about it and he doesn't wear a big yamaka but his father and grandfather are both the chief rabbis of the nebra and the mayor of nebra during the time of his grandfather promised his grandfather that he he will be the the rv and he kept the promise and trust me at a time with this mus with the labad and and they didn't want to have any of that but they lost because he said the mayor of the city said I have a promise a commitment to Rabbi Landau and that's the way it's going to be and you guys will fight out your politics in the base of medish right but as Rab Shak passed away the passed away it dissipated it you know and today as I said Rabbi Lando's grandson um is one of the Rab and everyone's living in peace and they sing the Reb song in Povich at when they conclude the holiday and other times and they sing down to Reb's I mean could you imagine so it's a whole different time but let let's so so I I I interviewed this Rabbi Lavine because he was in the heart of it both in America in the 70s and in Israel in the 80s and I brought up this topic really to elicit from him his feelings. So I played Deadbull's advocate and I said I don't think the Rab Shak is so bad. Now for Labavich to say that it's like committing suicide. Okay. My phone hasn't stopped the last week and I don't pick up the phone anymore because, you know, there are radicals. We got radicals and even those that are, you know, not those that radical, but they think I'm out of my mind. And a lot of people know me and I know them. You know, we go back 40, 40, 50 years. It's like, what happened to you, dolphin? You became a misnet. What are you? You lost your marbles. And I try explaining to them I but that's why I say it's it's no use. So now I don't take the calls anymore. Right? Say whatever you want but I'm not bothering myself with it. I say to them a good interviewer which I consider myself to be hashem and have many people who've told me that says controversial things to elicit information from the interviewe. And that was my purpose. He's the one that was a grown man in the 70s and 80s. I was still a young a teenager. I you know have the I got the information and I did live through some of it but not the way he did. He was a secretary for the upon him. He had all the upon him come to to to him for various things. So this is a man that's in the know. So here I have a man in the know that I'm interviewing. One second Moshe. One second. I want to bring out the best. I want to hear what he has to say. How do you do that? I play devil's advocate. But people are shallow and they take things at face value. So the guy takes my clip, cuts out the minute and a half that I speak about. There's a two, three minutes, whatever it is, and puts a title on it. Rabbi Dolphin says that the sha did not did not um uh did not hate the Reb whatever he liked Kabad or he wasn't against Kabad. Oh boy did I everyone like it's a lie. You're you're being you're you're selling yourself out to the right. There's two faces that here. There is the core issue of audit. One has a reba, one doesn't. On and on. And the second issue is the deeper issue which is I'm doing this to elicit a good response whatever that response is. Yes. my ship. Real did you speaking of did you ever speak with on this issue with Deutsch from my understanding was that he was a of in earlier time. So I'm just curious. Yeah. Okay. Okay. So, first of all, um I guess you guys don't you don't know, but I wrote one second. What does it say here? Hunovich. Okay. I wrote a whole book on this and I interviewed for this Rabbi Deutsch, but it was a very brief interview and it was over the phone. For such an interview, it needed to be face to face and I wasn't there. Number three, right, it it you know, he didn't it was very noticeable. He didn't want to say much and the and so yes he was I don't know he was a ve a very good close talm and uh he said that you know there were certain disagreements between him and the rebba my conclusion and I put it in here based on speaking to him is that he wasn't someone who quote hated or hated the rebba He misunderstood them and he had a difference opinion. No one no one's going to say anyone says anyone that says that he understood the reb it's it's just factually not the case you know was interested in one thing okay the was a manic rabbi salvage said he's not just a localized rebi for a few a few you know no good for nothings that have nothing to do with wasted time and drink and drink vodka He was a global leader. So you're talking about two different two different people. They could say whatever they want. Rash was you know was put on a pedestal by the the people but he was a rashiva from his youth in LA then came to he was in yeshiva which people don't know and the litfox do know but they don't want to say it which is a misrai yesa which is against the shittita of of the litfox that's where he was in the 1940s and he and they and they and then he lost his job then he came to kabad for a job. It didn't work out. Okay. And then he got into Povich and he was a a third wheel on Pondovich. It's already saying till the ear till the 70s he was a third wheel because there was Ravroski the famous Rashiva David Pavarski. There was giants who were the heads of the yeshiva through the appointment of Ravkahan when they passed on and and many other things. And then came that whole period of the late '7s into the 80s with the Yat and the and and the Gim and and then there was the fight against the Ger I mean the Auda. There's a lot we could talk for hours about this. That's when he rose to power and he had a sharp tongue. No question about it. And he was charismatic and he had the the followers. He he had the he had the the army the lit the litfish army. They all you know um gathered around him supporting this cause and it spilled over to America with the rabbis Rabon and Gdan here and they made of it basically a mus and that's just against labavage against G and initially bells I don't go into it right I mean I heard this from I heard from from caner healthcot the world's greatest caner kazm that he told me in the 1940s there was such peace between the the lit and the kabadnik in Tel Aviv they were all one yeshiva and he said later he said it became very problematic. So, Rabbi Deutsch, as you asked me, he he was a a strong talid. He definitely became aid and that is a great mashpia. Um, and he's looking at the the inside, what we're learning here in Tanya. He's not looking at it as the outside. And he said they, you know, they disagreed and um they were coming from two different perspectives and therefore they weren't talking the same language. Okay. Um but there's a lot more a lot more. There's Rabbi Shak's son who was modern. He was from Ephraim Shak. He came to the Reb and the Reb gave him a dollar for his father and that dollar is carried by a grandson Bergman and Nebro till today in his wallet. Okay, it's all in the book. The point being it's, you know, but who who knows about this? Who really cares? If I release this in Hebrew, which it should be released, this will be a bestseller in Israel. If this is released in Hebrew, it would be a bestseller. Uh, not cuz I wrote it, just the facts that you what are in here, you know, again, agree or disagree, but it's a respectful piece to think about. So, why am I saying all this? Not to talk about old disagreements because it it's not the right way, especially now when we need so much sh in all over and all that. It's to bring out in theuda that there is the pmius and the and and if you train yourself to look at things this way and it's hard that's what I'm saying people hear Dolphin said that the sha didn't uh hate Lebavich or he he he didn't hate the rebel he didn't know all that right you're out of your mind maybe you you hear what he said you know the context you understand it's an interview. No, it's like, you know, the the this this is the world of journalism, publicity, you know, the one who can scream louder and and and you know, that's that's the way it is. And I didn't give the title. This is this person who I'm upset with. And I asked him to change it as soon as he showed me the title that he wrote that he didn't change it. So I said, I'm not dealing with you. And I cut him out. You know, you know, people are said, "You're taking my video, which I didn't give you didn't even ask me permission. You're taking what I did it. I own that video and and you you put it on and you put on a misleading title." So I said, "Just change the title." And he wouldn't even do that. That's the way it is. Kra, we will continue tomorrow. I have to go to another Shir Zazut. Byebye. No, no, not tomorrow. Oh, Monday, Monday, Monday, Monday, Monday. Have a great chabas, everyone. Great chabas. Bye.