Tanya Kuntres Acharon 7a- Tradition: Is it the bottom line? Well vs. River - Rabbi Chaim Dalfin

So we're learning essay 7. Let's begin page 376 in the lessons in Tanya. This is a verse in the prophet called and the verse says like this and charity like a mighty river is a river. Asan is mighty. The verse begins by saying that justice should become manifest like water that gushes into revelation from the hidden depths of the earth. It goes on to say that sedoka charity should likewise reveal and maintain its intensity like the surging current of a mighty river. In Hebrew that's nalan. You know you guys over there in Bamesh have this n that do you have a son? Maybe you do. So yeah maybe we we should make one. Okay. Uh I suggest that you start one in your alley or your street. Okay. What does this mean? So we have a verse. Thank you. What's the connection between a river and Sedaka? And not just a river but a mighty river. The spiritual meaning is just as resembles a mighty river which issues forth from the state of river suggests a downward flow. Right? The water flows downward in this case emanating from which is termed. For this word Eton as Eton as is known has three meanings. Listen to this. One vigor. Two toughness. And three antiquity. All three meanings relate to the soul's element of you. You've heard the expression, you have an old soul. So, one of the one of the interpretations of Asan is antiquity. An old soul. Old in the sense of not old and decrepit, old and stale, old and tired, old and broken bones. No, old in the sense of experienced. you having the shama that's truly experienced. So us guys with the white beards, we're worth a lot of money. You can't buy experience. Okay, we might be AKs in other areas. You know, the the we got a we got a a body ache to the right and a body ache to the left and a and a and a boy o. But as far as experience problem, but you can't sell it either. Yeah. And experience. So is as it's experience with. What is it? Experience with the one second. One second. Dish mute mute mute yourself please. The nishama is right right there with with experience. Now this is important. When we think of a soul coming into this world, right? Oh, okay. It's not a new soul. It's a it had reincarnated. It's been there before. But we don't think of it of it has to go through experience. The body has to go through the experience. The soul has the experience. The question is that the body will cooperate with the experience of the soul and allow the soul to guide it based on its experience. So this is the one meaning one of the meanings of the word as okay. The other one is toughness. Toughness. The third one is vigor. So they refracted in the triparite written form of the letter Yud commonly representing which compromises the basic point of the letter and its upper and lower tips. You hear that? You have an auditic on top and the littleik below. He recalls the two schmich the tips. Misha, do you have another name for the um it's the tag? The tag? Yeah, it's actually correct. Well, the kotude is on the is on the lower left, the tiny little like thorn that goes down and the on the upper left is actually considered to be what's it's a tag, right? From the tag. So, right. Okay. But that's what we're talking about. So, the note says that this is interesting that there's there's three three ideas in a youth. The goof of the youth, the body of the youth, the upper and the lower, right? which and and and he says that those three concepts are represent the three aspects of as vigor toughness and antiquity which is which I don't know but but but it's just interesting the um the correlation the level of flows down into intellectually expansive river called beina. So you have a well a wellspring right yi which is comes from there's a tip and then it comes forth it splashes forth and it gives you lots of water. So the the nud of one second thema leads to bina bina is already the river it's broad and expansive. So that's the general symbolism inism of the wellspring versus the river or or or the wellspring and the river. The wellspring is demonstrative of of nuda of youth and of I would say probably the body of the youth and the tip the coach the whatever you going down would be the way already extends itself to beina ultimately leading to the platform um of analysis and development i.e. like the width and breadth of a river. Yes, Mosha. Yeah, Rabb, where I was looking here on the notes here where what is the source? Do we know what the source is for this equating it with the good? I'm curious. Is that clear to me which is the source for this? Um, I don't see a source either. I would think that it's in Kabala. Where in Kabala? I don't know, but we could uh we could f investigate. We could ask. So, Biner, I will do some investigation and if I have an answer, I'll I'll I'll give it to you. Okay. But right now, I don't. I'm just mostly curious just not to not just to when it says the upper it's lower upper and lower tips. So, now that I've been reading this again, just wondering if maybe lower tip is actually not the coats, but on the lower right, which is actually the almost like a leg of the ute. Just curious. One second. Once again, are are you saying there's more than two tips on the ute? Well, depends how you look at it. You know, again, if if it's upper, if when it says here upper tip, so there's only one upper tip. That's the that's the tag on the upper left. But now it says a lower tip. Well, it actually says, so which lower tip is it? There's in a way two lower components of I I I I think he means both of them as they are in that I mean, I don't understand. You're saying that the lower has two two separate tips? Oh, you just we we know what a good looks like, right? So, well, should just draw it out and put it on the stream. No, he's right. Besides, I'll do it real fast. Yeah, cuz I I I don't know what you mean. I'm As far as I know, that just has one one. Okay. So, we see that this is the upper. Yeah. Oh, that's the tag. Yeah. Yeah. This little I don't think that's what it means. What is that? That's called a coy. The sofur has to write this. There needs to be a little bit of a drop going down. Okay. Then you have the essential we call maybe like the regal of the y which goes down here on the lower right. Okay. So that's very interesting. I'm so happy you pointed that out. Um I don't know which one he means. I don't know. Okay. So, no, no, no, no. This is this is this is uh this is a very important to know to know what it says in Kabalo. This is talk before you can understand it and talk about it. You have to know what the facts are. So, I'll I'll I'll um I'll ask um I'll ask people that could ask. Okay. So, let's go back to the text. In this state, it is known in cababalistic terms that the point in its chamber. Let's read the note. This phrase can refer either a as above to the seinal point of being drawn into the broad chamber of bina or b to the essential self-nullification of the soul that derives spontaneously from which transcends the loving selfication that is consciously produced by the meditation. I'll explain exercised by bina being drawn into the innermost point of the heart chamber for the issue from other words I guess when there is a feeling of the heart to be nullified to god one of them could be a feeling that is that that is beereft beereft of self and one has selfma leads to because it self is nullification is nuda is point it's it's conditionless it's it's def right it's a nuda so therefore what's what what's the result of it a nuda like feeling but a nuda like feeling has no has no taste because it's nuda it's point bina bina is already expansion expansion comes because the the the way to get to the expansion is through analysis and development. For that you need a platform. For that you need data. And when you have data you have gishmak you have you have you have the joy. So that's what he's saying over here and these two there are two the zor calls and a great a great um beautiful way two com comrades who are inseparable. The Hebrew for that is is not the Hebrew Aramaic. Lo is the word lob is por to separate two friends and are friends. Famous story of the Balatana when his prodigy student Rabarin Halevi of Strashella whose best and and in learning was the Mitler Reb, the son of the alterb departed ways with his. But before they departed, someone saw them in the street walking together, hand to hand, shoulder tosh shoulder, brother to brother. And the said to the balatana, I saw your son and your ardent student walking with such great love. And he said, it's like they're so tight like are tight with each other. That was the expression that the used to the balata and the bal one second. And the Balatana said in response, "Halai debasha that they won't separate." He saw with his prophetic vision. He saw that one day after he passes on there will be a separation. Rabbar felt that the mitlerba is not communicating the the actual words that the alterb said because of his great length lengthy discourses. So so they were they they they're not there. And the mitb said yes I do write and I do say very lengthy discourses based on my father's teachings but they're absorbed in there. and they're there. Go find them. And by from the beginning, the words of the Reb referring to the mimemer the mime was paramount. And that's why just for your information the rebba the two rabim that didn't edit their own myim was the alterb and our rebba all the five rebbas in between wrote their own my pretty much they said it and then they wrote it and sometimes there were discrepancies between the way they said it and they and they the way they wrote it but that's a different story but regardless they wrote most of the mur When when a Reb himself writes a mimer believe that it's it's has the the holiness from the from theb who wrote his mimer didn't write his it was written by great people including his son who took notes and transcribed it and so too with the rebba until in 1986 when Rabiel Khan submitted a edit a mimer that he prepared and the Rebeek edited it and from that day on till till he had a stroke he edited what what today's is is found in the six volumes called milit volumes 1-6 wait what about including basilani that did not edit fully or for the majority of the basilanis he did not. I think the the first basilani that he said in tough shining in 1951 he edited more of it but by and large the the the 35 40 years that he saidis he did not edit and they andb but you know write them and we want that too. Do you understand? An unedited mimer was considered like you and I writing. A little better. A little better. But but but nevertheless, it didn't have what we call the Gushbanka de Mala, the seal of the king. In other words, you heard it even if you heard it on a tape. But nevertheless when he came to writing the mimemer there were changes that you don't have even if you wrote it verbatim from the tape. So they asked the why he doesn't write his he says would you rather I don't answer hundreds of people who have sent letters that are life and death issues and even advice issues that are very important for the time that it takes to to edit a mimer and of course it was a no a no-brainer and he didn't do that again until Rabo who put all the work into preparing a mimema sometimes 50 plus hours sitting for three days practically 24 hours a day with total silence I've told you this a genius in a genius I have like Einstein or you know secluded from anyone and everyone and telephones and and nothing just in thought and then puts it in paper and that was presented to the Reb for the Reb to edit and Barashem we got from 86 to 92 six years of those myim as they are in those six volumes right so why am I saying this because the the was his argument to the rebba he says you have you have kind have ruined your father's myra. I mean, you're a genius and you know a lot of and you're a holy person. It's all true and you're a reb. I'm paraphrasing. But nevertheless, the words of your father are not in the m and for that I cannot I cannot as a as he was a a student of the alterb I think for 30 plus years. I cannot let that be. And that's when he departed and the so in other words so so bino the of he felt it's wonderful it's elaborate it lends itself to analysis and development and discussion right you have what to delve into but unfortunately the nuda is lost said no says it's there. Go find it. Go find it. But it's not that I didn't include it. Of course, I included my father's letter. That was the This is in a nutshell. If you ever are asked or wondering what was the the disagreement between these two giants and the both didn't become a breast lover or averser he was through and through but he felt that this is the way should be written you wanted to say something or Moshe one of you I don't remember I'm confused is that the same is that somebody different than Hillel Perure of course Hill again I don't know age-wise but I believe yeah no they're definitely two different different people um so and and who wrote the s who wrote the wait wait wait wait wait wait I just want to you asked the question I want give you a full answer. Try to at least Aaron was a student of the Balatana. Rebel was a student of his son the Mlb. Uhhuh. So I would think that was older. Now what's your next point or question? So the safer that who wrote that one that was written by uh there's you're talking about the written well both there's of the which I think you're referring to. Yeah, that's very interesting. Right. And and somehow somehow that safer I I picked it up some at some point and it's always it's it's been remarkable to me that when you know I've got a pretty good library of cases, so many people when they walk in my house or they see my library, they pick that safer off the shelf and and go what what what uh is this particular attraction to that one? Well, okay. Good. Very good question. Number one, it's not found. It it's not it was never you know of his ended. In other words, it was very short-lived. It was you know so number two the word on the street at the time and was that kind of not the strong went there. The strong stayed with the son. So it was it was looked like upon like you know the weaklings you know this is nostalgia I don't know if it's true or not true but I'm just telling you the and like I once asked Rabio about what was the makus the disagreement between Rabar and and the I mean who who better to ask this question to than Khan right and you know he told me I don't Now he now he would say that at times when he doesn't want to engage in a conversation for whatever reason or he didn't have the time for it but I didn't let him go you know so I said yeah you do know tell me only I had to say this to him anyway so he basically said that he didn't receive a tradition mention what took place and he was very careful especially when it came to what we call the of the a of not the not the actual study he was very careful that if atmosphere what atmosphere the atmosphere yeah but the if he was very careful if he heard it from his father or older he he would repeat it because there was a chain a tradition. If he didn't, he didn't say, you know, he was very careful and and the name of his safer that they one of the not that they they put out and with his, you know, kind of agreement, he he didn't he didn't write it himself, but he checked it is called in the pathways of and in the introduction and you should read it. It's in it's not in difficult Hebrew. It's very important. He write it's written there in the in the introduction that this was you know we have to follow the tradition especially post giml tamos raiel was very big on this is it within our tradition we can look at it if it's made up by by by you know by cause of situations thank you very much I I'm not part of that. So what what he told me was that he didn't receive a tradition about the dis the the disagreement. I you know the I'm convinced that he he had his thoughts on it. There's not even a question cuz he knew both and the mitler read this but you know he he had this real beis. This is a shamayanim of a person. You see people don't pick up on this. This is real shamayan where even though you have your thoughts but since it's not what you didn't hear and and here someone comes along and asks you and wants to kind of put it in its proper place in kabad uh in the annals of kabad he shuts his mouth he doesn't say he doesn't want me to quote him and say raiel told me this and this if he didn't hear it from aid from a previous generation. And that's the way operated and should operate. What I just told you and this is what we're missing today. Every Tom, Dick, and Harry decides to make up his ownidas, his own interpretations, that's not part of true authentic kabad tradition. And frankly, it it shouldn't be also another. And there are and and if you look at the litfox, the brisk brisk poo poos most stories because of what I'm telling you. And they're lit fox. They they they're they're notorious for the brisket. They mamish they would and the sakmarov did the same thing with with the with the kidic stories too. And you know he he he whitewashed everything. He said not not whitewashed. He said it's ridiculous. To the point where he said the the you know the the the the ways of the BMP were forgotten which of course the Reb and the Rebba and and many others were adamant and against him but where was he coming from? Again I always like to look at you know he wasn't a simpleton. This was a great person. And the idea is that we do we have a trai do we know if the Bent wore black long socks or white ones? Can you prove that? And if you can't prove it, it's here to say. Do you understand? Do you know if let's go back the prove it? And and and and and this idea is an important idea in in the in the development of of of Yiddish. Now, now if a group of rebum whatever they say that the time calls for this and this, okay, that's they have and they're allowed to and every community has their minimum and their things, but uh we're going off on a side point, but it's a very very important point. Um in especially what you guys see and hear out there in your community online and and and Yo taught me and taught us students that is you know is this in the or not? Yes. No, I was just going to say I know our time is limited. I was just going to say um actually I want I'll ask you offline a question about the uh the own this last point that you just mentioned is something that I I came upon come we we all come across this all the time but I come across especially in Saffris because in Saffris um especially like the of the altar rabb um like it's so important for to know the particular type of writing that he's writing as opposed to him just looking at examples of other good so he himself has to know the the traditions and the specifically because for this reason you know in other words and I this comes up especially the grand because there's a lot of different talk about that and little but it's a little bit mysterious and uh you know it's I was always told early on I was told Rabbi Rukovski Rabbi from told me he said early on he said if you're going to learn it you got to learn it from someone who really really knows knows the misora exactly like well um for this reason because otherwise you start doing something and copying something but if you don't know it exactly yourself in the end you might not be doing something exactly right. Right. Right. I I I hear I hear the comparison and I I do know about what you're talking about the the uh controversy about the alterbas which maybe at another time we we'll talk about have a great day good discussion we'll see everyone tomorrow. Take care. Bye-bye. Thank you. Thank you. See you tomorrow. I can't make it tomorrow. Okay. Byebye.