The Body Responds In Its Own Way | Likkutei Sichos Vaera #1

good morning everybody sorry for my delay thank you for being here with us on this morning gimmel tavis tuffshin the 23rd day of davis monday morning parshas or december 27 2021 tonight is the art site of the bala tanya of the altareba whose torah we have this host to learn here so frequently and often and many of you have been joining us learning the torah the teachings the svarim the siddhis of the altareba as well as the over the years so tonight is the art side of the in honor of that i'm going to have tonight a a zoom fabregan with rabbi chase taub and myself 10 o'clock p.m eastern time the topic is going to be how to learn internalize and teach tanya in our times that's 10 o'clock this evening and it's going to be on zoom if you have the link it's not this zoom because we did a different account so it can hold more people but if you get our whatsapps or the emails you'll have the zoom there or the or it's also going to be on the youshiva.net tuesday we have our regular women's class at 12 45 pm baser hashem that's tomorrow also streamed live on the yeshiva.net and will also be in person on 24 shea road intent gimmel for girls and women tuesday night we have an in-person event in yiddish a sheer and a fabrian in honor of the yard sight of the balatanya that's going to be envisioned it's on maple street for those of you who are in the muncie area or nearby nine o'clock p.m tuesday evening and then we have the regular thursday morning class at 7 30 which is going to be a continuation of today's class if you can open your source sheets and uh we're going to begin the truth is that let me post it on [Music] on the chat i'll post it on the chat for the zoom okay so those of you who are in the chat and zoom you could see the i did it to everyone so if you open the link you'll see it has there the source streets which i took from the yeshiva.net so everybody could follow it inside beautiful hmm today today we're going to begin learning a sita by the laboratory on parishes of era we're going to continue it in the next class as well this is a talk and a dress a sheer that the rebbe presented during the fabregan of shabbos parishes that's 50 years ago tough shulamid bays is 50 years ago so this is 51 years ago and it's published in the cote city's volume 16 parishes if you open your source sheets you could see the text inside it begins on page 47 in liquidity circus and in the source sheets it's in yiddish but as usual i will translate and try to elucidate to the best of my ability beijing hashemis before we begin i'm going to share a story and the reason i'm sharing the story is not just to begin with a story which is nice but the reason is because this story is going to be explored in in this year in the sikh of the rabbi the story is going to be explored in in great detail and depth so therefore i want to first share this story as an opening as an introduction and it's generally a story that's that's meaningful and has a lot of layers of meaning and it's significant the story was written up in a letter if you could put yourself on mute there's somebody here if you could just put yourself on you it'll just be easier please if you don't mind thank you thank you this is a letter that was written by the previous laboratory he's known as the rebel yachts wizard of lobavich who passed away in 1950 the rebels father-in-law he passed away yuchev tough shinyu in 1950 and he wrote this letter and it's published in the back of the chabads the back of the of the chabad siddhurim siddhi sashem they have koivets makhtavim a bundle of letters by the rebel ayats about saying to hillam thank you and over there this letter is printed and i want to share with you the story that the rabbi shares that rebel ayat shares he writes in this letter it's obvious it's clear that simple jews simple jews here mean earnest earnest genuine jews who have pure faith and they say to hillary with sincerity they participate and come to hear the shiurim the classes of learning torah together with friends they fulfill the mitzvah of avastrael with love and with joy they are the the shah shuyam of ghanaian they are the shashri means they are the pleasure and the light of souls in in paradise and the greatest sadhikam the greatest rebels feel so much pride when looking at them the balchemtev the holy balshemptiv had a custom he was makarov he was very close he used to bring clothes and he showed a lot of affection to jews that you would call simple jews who feared god and he loved them dearly and everybody knew about this passion of his this lifestyle of his in fact this was one of the real one of the biggest reasons that the circle of the balsamic expanded among the masses in such a short time how did the balsamic have such success as we know many stories about this so one of the real reasons was because of his his kinship his closeness to all types of jews but he had some great talmidam students who were sadikin who were in them they were great scholars and their holy mind couldn't easily digest us and even though the balsamic have sent them many times to learn various aspects of life about sincerity bittoken to learn about sincerity about trust about simple faith believe in the sages belief in sadhikam love of jews from simple people they couldn't digest this type of behavior especially that they should also do it even the malshum of doing it was difficult for them but they for them to do it was even more difficult and the reason is because there was just this attitude like there still is you know holier than thou yahweh or a jew who's so simple and not very learned and seemingly illiterate and uneducated and the bolshev had such a passion for them and such a feeling of closeness to them there was accustomed by the bolshemdev that the guests that used to come to him would eat at his table during two meals of the three meals of shabbos because one meal was designated only for his closest students known as the kadesha the holy group and then other guests didn't have the permission to attend not even stand from a distant so the guests that used to come would spend two meals of the shabbos meals with it was a summer shabbos and something happened and it startled and overwhelmed it shook up all of the students of the bolshev and his kharaya kadisha his holy inner circle which was comprised of extraordinary minds and great some of them were chief rabbis of of large cities large towns large communities so this happened on a shabazz dika summer day it was shabbos and many guests came for shabbos including simple jews jews who owned inns motels jews who worked the land farmers jews who had who were laborers you had tailors you had shoemakers you had farmers those who planted vineyards and other orchards you had people who raised cattle and people who raised birds you had merchants in the marketplaces vendors and similarly similar types of jews that shabbos it was friday night and the baal shem tov displayed enormous love and affection to the simple guests who have come called simple sincere jews in fact one of them he gave his own cup that was the wine that was left over from kiddish and he gave it to one of them which was a tremendous thing the second one he gave his cup to use for kiddush some of them he shed with them parts of the khala on which he made hamaitzi to others he gave park he gave pieces of the fish and the meat that was in his plate and other other forms of closeness that really startled the khavraya kadisha the inner holy circle of the balsamic tremendously these guests who have arrived for shabbos knowing that for the second meal shabbos morning they have no permission to go into the meal of the balsham because this was designated only for his closest students the kadisha so after they ate shabbos meal on their own wherever they ate they came to the show of the balsham and since they were very simple jews they were not scholars they were not literate they were not educated you had many jews like that all they could do is read hebrew they read ibrah so they could read humash they could read tehillah that's what they can do they couldn't learn mishnayas and learn gemara and learn with fortune resharing them it was beyond them so every one of them after the meal came back to show they started to say to hillary this story happened in the years tough cuff you'd gimmel through tough tests love that would be 1753 between 1753 and 17 55 that's five years before the balsam team's passing passed away 1760. during that time the balsamic had students who were geniuses who were great spiritual minds and giants for example the market of mizritch rebjak of yosef of palma that all the sack of yosef and many others as the bashamtv sat down to the second meal of shabbas jabba's morning after davoning he organized his students the holy group each person in his place there was a certain structure that washington had was a very very organized person and when they started to sit they would sat for a while that was started to teach tyra and his students melted away in divine ecstasy there was a divine pleasure that overtook them hearing the balsamic the order was the system was that at these meals they would sings mirrors they would sing various songs and the gunnam and when the holy group the students saw that the balsamic spirit was elated so they themselves were so overjoyed and they were so overtaken by simcha by ecstasy their heart felt so good and they were so filled with gratitude to hashem for all the goodness and the kindness that god gave them and the most important thing is that they had this huss to be at the feet of the baashamtiv to be a student of the kiddos hashem of the balshem tiff may his soul rest in peace so you have to understand when they saw the bashamtv in such an elevated space he himself was in a state of joy it just it inspired them they themselves felt so so lucky so grateful tasha of the students felt that now is a good time because now they have the balsam to themselves at the other meals you have a lot of simple jews who are fine people but they don't really understand anything they have no depth they're not educated they don't really get it they don't understand the oiliness the brilliance the intricacies the depth of was besides everything else about something there was a genius in today people don't know this that somebody had students who would go in the oil they didn't come there for the fish and the herring and because the washington smile to them you're talking about people who were masters of kabbalah of nicola so they said you know the other meals you have there they're there they're there for the you know they're there for the warmth but they don't really get it now is good now they said now they felt much better and they were thinking to themselves they didn't say it but they were thinking why does the bashar spend so much time displaying so much cure of so much love to these simple jews in fact he's sharing with them his own wine from his own cup he's giving his own goblet which he never did to one of these simple jews as they're thinking about this a few of the students as they're thinking about this suddenly they see the face of the balsham becomes very serious he goes into advacus he goes into a very deep trance and in that trance he starts talking and this is what he says these are the words of the wal-shall to the distant and to the close so hazal say la roche should have said to the close and to the distant so i'll say it's to those who are distant who then become close because the place where bali chuva returnees stand even complete saddhikam cannot stand there and the bashar explained what they meant by complete sadiq and he says that there are two paths in serving hashem there's the path of that sadiq in the path of the bolshevik that saddam is the righteous holy jew and the bolshevis the jew who struggles and returns to judaism and the mosham explained that the work of the simple jews who come here is like the baalchuva they are on the spiritual level of the bali triva because they always have a sense of humility they have this inner deep sense of vulnerability and surrender just like a balchuva who has remorse for the past and feels the need to change himself or herself for the future these jews even though they were so to speak ffb's they grew up as religious jews but because of their simplicity they have this inner sense of remorse of humility always working on themselves never feeling completely content and satisfied as the basham to finish teaching this they began singing various songs and the students who in the beginning were thinking about the fact that it's strange that the mosham shows so much love to these simple jews understood that the balsham felt what they were thinking and therefore he said what he said and he explained the tremendous milo the tremendous virtue of the service of hashem of these simple jews that it's similar to the baalichuva who exceed that sadiq in other words the mushroom was telling them that these jews their service of god is much sometimes much greater than your own the shampoo at that point was in tremendous vacus he was in a tremendously deep meditative state when they finish thinking he opened his holy eyes he gazed at the faces of his students for a long time and very deeply and then he asked that each one of his students places his right hand on the shoulder of the friend sitting near him so that all of the students sitting around the table were now interlocked with each other because everybody's hand was on the shoulder of the person sitting near him the balshamptan was sitting at the head of the table he asked them to sing a few songs as they were sitting like this with their hands interlaced interlocked with each other when they finished singing he told them that they should close their eyes and should not open their eyes until he does not instruct them to open their eyes and then he took his two holy hands and he placed his right arm on the shoulder of the student sitting on his right and he placed his left arm on the shoulder of the student sitting on his left suddenly all of the students heard a sound of music that was filled with sweetness and pleasantness and delight with a sense of yearning and aspirations that shakes up a soul suddenly they hear one person singing and saying this is a verse from tehillim how hashem's words are so pure like refined silver and completely purified of all toxicity another one is singing clean out my kidneys and my heart again from tehillim another one sings tata my father my heart my dear beloved heartfelt father make find refuge for my soul i want to dwell in the shadow of your wings until the turmoil passes another one sings i give out this a father and him yakima kim your foots my sweet father in heaven let all of the enemies run and flee from our presence another one screams out in a bitter in a deep in a deep emotional voice precious father gam tipper matsavayas ud speaking about that even a a bird finds a nest where she could where she could dwell and another one cries out liber futter the bottom the katatta shuvainu alakayushain of africa my beloved father my compassionate father bring us back and remove all wrath from us the holy students here the music and the sound of the tahilam they themselves are trembling and even though their eyes are closed floods of tears are flowing down from their eyes on their cheeks and their heart feels so much humility from this sound of ecstasy coming from the people saying to him and each one of the students is is hoping and blessing themselves that they should have the merit to serve hashem with this type of passion and unwavering sincerity and profound connection the balsamic removed his holy hands from the shoulders of the two students that were sitting on his right and on his left and as he removed his hands suddenly there was silence they couldn't hear anymore what they heard a few moments ago these jews saying to hillary the bolshevik told them to open their eyes and to sing some songs which he told them to sing the ms richard maghendrab dave bear was there he repeated the story to the altareba to his student the altareb and he told them when i heard when i had that vision and i heard those jews saying to hillary i had shri my soul poured out to god and i had deep god guys deep yearnings i felt an ecstatic love which i never experienced before my slippers my pantoffel my sandals were soaking from sweat and tears of shuva that came from the deepest part of my heart when the basham to finish singing everybody was quiet the mashup remained in tremendous vacuous tremendous ecstasy for a while he opened his eyes and then he said the voices of tehillim that you heard is coming from the simple jews who are now saying to hillary with simple faith but from the deepest parts of their sincere heart you my dear students holy jews look at you even you and us we don't have access to the full truth we only have access to svasam as to the tip of truth because we know that our body can delude us our body doesn't always give us the truth our soul always knows the truth but we don't have access to the full truth and our soul is part of the whole truth that's why it's called the tip of truth still we recognize the truth we feel the truth and we get emotional from the truth certainly hashem who is all about truth he knows the truth about the tehillim of these jews you just got a little glimpse into the truth and you're still so moved you understand how hashem has moved the altar ebba told over the story to his grandson that samart sadaq he told them that the margaret of mizrit shared with him the story and he told them that afterwards he was in such pain and remorse that he had such thoughts about his rebbe feeling that the balsamic is wasting his time and energy in displaying such love to these jews and the magda did a few tikkun he did a few things to fix this thing but he could not relax himself he could not forgive himself that he was questioning his rabbi the basham tiff one night one night the maggot says i had a vision the altar rabbit did not share with the tsam what the vision is what the vision is initially the altar ever did not hear the talmud you know when he shared it with him a week before his passing in other words this week the alternative passed away the twenty-fourth of tavis mitsuya shabba is 10 30 1812. sunday shabbos was that week before his passing he was running away from napoleon he was in the ukraine he was staying in a little town called piana they buried him in hadith not too far the week before his passing he finally shared with him what the vision was he wanted that to know and the market said as follows it was one night and i had a vision i was walking in the chambers of ganadon i was walking in the hechalus the spiritual sanctuaries and chambers of paradise i was returning he went one way and then he was returning and i passed one chamber where there were children sitting and learning homash and moishe was sitting at the head table so what's happening in ghanaian and grenada all the souls are learning toyota for thousands of years he says there was one chamber children are sitting and moisture is teaching them torah all the children were learning parasha's one of the children was saying the hummus loud this is the vision that the maggot is having he tells this doll to rabbit rabbit tells us few days before he passes away the first part of the story that was shared earlier but this vision only right before he passed and the magid is watching this he's having this experience of the children learning hamas with masha and one of the children is reading loud parishes and there there is apostate when hashem promises of ram to have a child of rum fools on his face and he starts laughing and he says a person who's 100 years old is going to father a baby and sorrow who's 90 years old is going to mother a baby and maishnabenu tells the children that all of the commentaries and hummus are ms there's a lot of different ways of explaining it for example this pasta by itzhak you could say he was joyous but other madrashim say no he was laughing like cynical and the magid and maishnabenu said and no passage should be taken out of its literal interpretation are you going to ask a question how can avraham avinu doubt what hashem said he's laughing how can he doubt it so you should know said maishrabenu i'm quoting now a shazam it's a sometimes we have experiences because of our body because even the holiest body is still made of flesh this is what moisture is explaining to the children in other words what moisture is explaining it doesn't take away from the holiness of rama venus sometimes our body responds to certain things that we hear or that we see and we have to appreciate it we have to respect the fact that our body is made of flesh even though it's a holy body it's a sacred body but because the body has its own reality its own chemistry it responds to certain realities and it doesn't mean it's going to become the defining trajectory of our life so at that moment of rama venus body responded with laughter said the altar rabbit to the tamar my teacher the maaga told me when i heard from myself that because of a one's physical body you can have thoughts that are just natural they come into you they are bodily thoughts and bodily sensations the maggot of ms rich relaxed he was beating himself up for the fact that he was questioning the malshamtiv is really squandering his holy time and he couldn't figure out and wrap his brain around what the was doing until that shabbos at the meal when the balsamic put his hands on the on the shoulders of his students and he showed them that vision of the hilum and the shul that was happening right then during lunch during shabbos launch but now that the magic learned this concept from green and what was the concept that sometimes your body just responds it's not the end of the world you don't have to worship it but that's what it is my body responds with a certain emotion with a certain sensation with a certain angst with a certain experience with a certain feeling with a certain thought of ramavinu left so the maggot felt much better that's shared this story with the next generation and that's how the rabbid ayats knew the story so this is a direct story in the khabad dynasty that the rabbi rayat the previous subhan shiraba heard from his father heard from his father who heard from his father that samadak who heard from his grandfather who heard it from the market who was right there by the balsamic by the story and the rabbit complete concludes the letter obviously from then to now a lot of things have changed and even though the path of siddhis has expanded but still we do know that our minds are smaller today and our hearts are smaller today both in understanding and both in our ability to transform our hearts but the pure faith and the beloved sincerity with the kindness of hashem and the schools of our fathers the holy rebels still have the same power and vigor to give us life tremendous internal life and terror in mitzvos and an acquisition of good medici this is the story it's a very very deep story on many many levels it's so deep because and it fits into we learned last week about the donkey you remember the donkey of maisha rabeno the donkey of avraham the donkey of mashiach donkey hamer heimer working with the body three levels we spoke in highest sorry about hashem telling avram whatever sarah tells you you have to listen to her so here we have another dimension of a teaching of moisture rabena that the maggot heard during a night's vision i'm sharing with you the story because it's a story it's a powerful story about sincerity about a munna about simplicity about people great people who often have this feeling of you know why should i hang out with you you know how could we compare ourselves to each other you know i'm in a completely different state you're in a completely different state and how the bashamtv really had to heal his students and inculcate within them a larger deeper more divine more authentic perspective there's so many amazing aspects of the story another aspect is how how small our vision is you know the balsamic closed their eyes and as they closed their eyes they actually could start seeing as they connected to each other with their arms on the shoulders and the presence of the welsh other they saw things they heard things after that they didn't you know our scope of vision is is limited but here we come now to the sikha and we're just going to begin today and as we'll see this story is going to occupy an important feature in this of the rabbit that was said in 1971 tough shalom and aleph and that's why i wanted to share the story first as an introduction because in this week's parasha and the end of shemis and veda we come across another story about myself complains to god and feels that hashem is not doing the right thing right how does parsha schmeiche end you remember mushroom comes to para he tries to convince him to let the jewish people go on what happens pyro increases the burden of labor on the jews the subjugation and enslavement and tyranny only increases to the point that the policemen who were appointed by the egyptians to oversee the jewish people and they were beaten because they didn't have the heart to demand from the israelites the quota of work that was required by pharaoh they were beaten they came to moshe and they said god should judge you because of what you have done you made power more angry at us you made paris feel that we smell if ashton is stink those are the words in the eyes of paris and now he's really going to kill us and that's when worship can't hold back and he comes to hashem and he says why have you afflicted this people and why did you send me to go liberate them and since i came to paris to speak in your name not only did you not save this people hey lamaze it became much worse and how does parsha shemas end hashem says ata tyra now you're going to see what i'm going to do to power he will ultimately expel you from his land with a strong arm and that's how schweins ends and how does the era begin hashem speaks to marsha and he says am hashem i appear to have ramit zakanyakov with the name shindala dude i did not make my name yut kevke know unto them i made a covenant with them of second yakov they've given them the land i made this covenant with them and now you could tell the jewish people you're going to find out that i am god then i'm going to take you out from this country and ultimately i'm going to bring the territory strong now the structure here of the verses is very very complicated you could i hope you learned how much you learn if not you should start it's important because you look at the end of shmoose and then there's a new parasha hashem continues the conversation with a new opening it's extremely unclear but maishirabainu here challenges hashem in a very real way he says why have you afflicted the jewish people and as we'll see this is with this story of maisha and abramovinu and the maggot and the shemitah come in and again we know the story from the tamar saddaq who heard it from the altar a few the week before he passed away it would be interesting to note why the altar ever felt that he could not tell him about his vision all the days of his life until the last week i don't know the answer for that but something maybe to think about maybe not i don't know i don't know that we'll be able to understand that if somebody has an interesting insight i would love to hear okay so let's learn let's let's begin the aleph we spoke many times is shot who lived in the 11th century in france in germany as well but primarily in france and troy his function is his purpose is to explain the literal meaning of the torah nonetheless as the shallow writes his commentary contains in yanim mufloyem inanimate means wonderous deep ideas in other parts of torah and al-treba once said that rashiyan khumash has the wine of tyra which is the inner secrets of torah but in order to extract these gems from russian you first have to learn rashi from a literal perspective in other words you can't right away jump into the higher deeper layers of rashi's commentary first you have to cover the shot yeah this is the first you have to know the shot well thoroughly and then you can extract the higher layers because if not you're not going to get it in other words the vista to the mystical is through the simple is my phallus for the center of aid i love [Music] because you have to get this because if not you're not going to understand the whole circle i just want to get a hummus give me a moment very briefly and please tune in to this so you get it the first time at the end of parish moyes as i just said moshe returns to hashem and he challenges hashem why have you afflicted the people and you made things worse how does parish moise end the last passage begins chapter 6 of exodus shem tells martian now you're going to see what i'm going to do to power he's going to send you out from egypt with a strong arm and he's going to expel you from the land now you see okay great let's learn the rashi now you're going to see and rashi says as follows listen to this hashem told my heart almighty you questioned me you challenged me you really feel that i'm doing something wrong you're not like avraham avinu avramovino i told him that yitzhak is going to father a nation then i told him offer him as an offering and he didn't question me he didn't have second thoughts about my middles he didn't think i was wrong i'm making a mistake i don't know what i'm doing you're not like therefore hashem told them now you're going to see what's going to happen to power ultimately you will not be able to go on terror to israel atar now you're going to see this is what rashid says at the end of parish mice now you're going to see what paris does so yes it's going to work out now but it's going to be for you now because the next conquest inherits israel where we defeat the seven nations that you're not going to see that's the end of parsha schmoys you would think the conversation is over right much challenged hashem hashem responded you're going to see now it's going to work out partially for era this is where it's strange there's a whole new story hashem speaks to mahesh and he has this little conversation one of the longest and he says by the way i'm god okay i appear to have ram and it's the name of shindala dude excuse me i made a covenant with them to give them the land of kanan now i have heard the outcry of the jewish people and i remember my covenant and therefore tell them that i'm going to liberate them and that's the continuation surah she tries to understand what is the sequence what is hashem telling him so after he gives the literal interpretation of these basically hashem says i promised and i promised and i promised but i never um executed and fulfilled my promises which is represented by the name youtube that i'm loyal and i am believe it but believable i execute i don't only promise now i'm going to do it but then rashi rashi perigov pasektas gives a whole other way of learning these and the point is he says rabbi say no darshu our rabbis explain that really hashem is responding to what moishe said earlier why have you afflicted us and hashem said you know abden i miss those who are gone and they're not here anymore avramitsu i truly lament and grieve for the death of the others because i revealed myself to them many times with the name shindala dude they never asked me what's my name you when i introduced myself to you you said what's your name what should i tell them number one that's number one he says they never ask me what's my name you want to know what's my name that's one complaint i have that's why i agree with their death next i've never even wanted to bury his wife sarah he had to pay a lot of money yitzhak undog wells and they attacked him they stole the wells from him yaakov had to buy a piece of field by shreem they should have all asked why do i have to spend so much money you promised us the land but they didn't they accepted me and you didn't you asked why did i afflict you and rashid says that this madrid does not work with the literal interpretation of the pursuit and he gives a whole reason why this matters does not work in the literal interpretation even though he brings it okay you could look up the rash it's a very interesting one of the longest radishes perek valve passages i just quoted where maestro says why have you afflicted the people and hashem responds and his response is you're going to see what's going to happen now so rashi says you have questioned me you think i'm making a mistake not like afrom who accepted me even after i told him that yitzhak will father a nation i told him to bring him as an offering and he did not have second thoughts about my middles and think that i made an error so that's what rashid said at the end of schmoyes and therefore now you're going to see what's going to happen to power you will not go in territory but this is difficult to understand aleph in parishes you're not like avraham avinu avraham avinu didn't question me who didn't have his doubts that i'm making a mistake you did in parishes of era rashid brings the same theme contrasting moisture from the patriarchs but in schweiz he only brings a proof from of rama vino here in the beginning of the eighth he also brings from yitzhak and yaakov what happened is it actually says even with avram he chooses a different story at the end of shema's he chooses the story of the arcade i promised avraham that yitzhak is going to father a nation they're going to be children that come from yitzchak and then i told them to offer yitzhak as an offering that was the issue that avraham was challenged with and nonetheless he accepted it in good faith in parishes of era rashid brings a whole different story that when abram wanted to bury sarah he had to purchase the land of the makbayla for a lot of money why does he change the story the biggest question at the end of shema is rashid says it as the literal interpretation of the hashem says now you're going to see he was basically chastising for second guessing him unlike avraham here rashford says it's not the literal interpretation it's a special drash from the rabbis and she actually rejects it which is also a kiddish that he brings in and he rejects it because usually it actually only brings a madrid if it gives us an understanding in the words of the passage here he quotes it and then he rejects it and at the end of parish moyes he says it as the literal interpretation of the psuken beishleimar [Music] as the let's the duke says the last question he asked a few questions right he asked three questions the last question gives us the opening to understand it at the end of shema is trying to explain the meaning of the verse right there the literal meaning martial says why are you doing this hashem says now you're going to see what i do to para what's the response what's the response so explains the response moshe told hashem why have you done this to the jewish people and since i came to speak in your name it got worse he wasn't just asking why are you torturing them he wasn't saying only that my mission was unsuccessful i haven't saved the people he was saying something much deeper than that it became worse this was his lamentation it wasn't just why do you do this why are you putting them through the ringer and nothing helped no it's worse you send me to go redeem them and it becomes worse don't send me don't send me you send me to liberate them in other words there's already optimism there's good faith there's joy jews are hopeful and because i went it became worse than i wouldn't have gone probably wouldn't have gotten angry he wouldn't have increased to slave labor because i went it became worse that was his time not only did my schlitzes not affect the salvation of the jewish people my schlichters to parry made things worse and hashem responds to my and says you're not like avraham avinu which story of avramovinu does he choose so rashi has to find a story that reflects the similar circumstances which maishnavena was bringing to the table what were the circumstances that as a result of god's promise of god's mission things got worse that's the contrast if he brings another story it wouldn't be a contrast with what marshall was saying marshall wasn't just questioning why hashem allow suffering in the world he was questioning something even more you already send me you tell me things are good and because i go believing things are good it becomes worse right that's like an extra an extra stab an extra sting so where is there an example for this by avraham and his reaction hashem told of rama venus he promised them you're going to have a son yet suck and this yitzhak after he was born he told them he's going to father the jewish nation and then you tell him then i tell him then abraham avinu bring him as an offering the promise of hashem caused an extra pain just like by a moist by sending him it became worse by giving this promise to avramavinu the pain became so much more difficult as the rebbe says you see practically there is pain of a parent not of a father or mother not having a child but you can't compare to the pain of somebody that hashem blessed them with a child an only child and when they were old and then he gets taken away especially when the father himself has to sacrifice the child that pain is so much more devastating you didn't promise a child didn't promise a child it's painful but now you promised and not only your promise you deliver it there's a child and you said this child can be insane carlazara child is going to be the father not just a child for a few years it's a child that's going to last that's going to live for eternity a whole nation is going to be built from this child and then it's taken away so here it's your promise and your commitment and your actions that made that cater so much worse that's what rashi brings at the end of shemoise because that's the contrast to maisha rabeno's behavior and what is hashem saying and still avramavinu understood that he doesn't have to wrap his brain around my behavior he can trust me he doesn't have to second-guess me he doesn't have to think i know what i'm doing i made mistakes you're not like that that's why you're actually contrasted too and therefore at the tier now you'll see what's going to happen you're not going to go in territory israel so we understand why rashi can't bring the other examples of havramitsakanyakov with buying the marisa makbaela with having issues with the wells that the philistines are taking away with yakov avinu being forced to buy property in air tissue over there the challenge was not that as a result of hashem's promise things got worse over there was a general challenge that life was filled with struggle [Music] in those cases avraham had to buy a plot for his wife for a lot of money yitzhak had to fight for his wells inherited surrounded polished yakov had to buy a field also for a lot of money and they didn't second guess hashem they didn't say you know you promised to search you sure all right so why am i buying the marius macbella for a lot of money right but over there it's not that hashem's promise caused more problems it's not like if hashem wouldn't have promised them they would get it for cheap because hashem promised that manchester oh therefore ephraim decided to sp to charge of ram a lot of money it's not like yitzhak had issues with the wells because god promised the marriage to israel it's not that the god promise made it worse so therefore she doesn't bring it because over there what the others might have thought is not that god's promise made it worse but hashem promised me that he's going to give me a land why do i have to pay so much money for the marathon why do i have to fight for my wells why do i have to pay such an exuberant sum for the piece of land and shrimp so even if they would have such second thoughts on god and question them and challenge them and feel that something is wrong it wouldn't be parallel to what moishanabanu was thinking to what martial abandon was saying what myself was saying is that god's mission itself caused the disaster if hashem wouldn't have sent him the situation was dire it was bad enough but there was some comfort had no comfort zone there was something they were accustomed to it but because hashem sent him paris got enraged they got infuriated he made things much worse this was maisha's challenge he doesn't just tell them hashem la marrios he says your mission itself made it worse it's not like okay para would have made it worse anyway no he made it worse because moshe came in the schlichtas so my she was like what's happening here you know the jews are suffering and now you send me to help and to liberate them and emancipate them what happens because you sent me it got worse so here the contrast can't be to avraham itself yak of buying the property because over there the divine promise didn't make things worse they would have anyway had to pay a lot of money for the real estate it happened to be they could have been upset with god the right example the right contrast is only the story of the kedah because here it's hashem's promise kibitsuka karel khazarah that really caused so much more pain if he didn't promise he didn't promise a person doesn't have a child they don't have a child but hashem's promise you're going to have a child and he delivers on it and then he promises that what that this child is going to live for eternity because he's going to build generations of offspring kibbutz zara so the hopes are so high the joy is so deep and then you take it away you yourself made it so much more painful made the arcade so much more painful and nonetheless of rama vinu can accept it he doesn't understand he doesn't have to understand god that's the contrast to maeshrabena that's why at the end of shmos rashi only brings the story of avraham and he brings the story of the arcade is a tale for them about not just the last possibilities which is a direct response to la marias but also the entire continuation of the narrative of parachute where hashem speaks so i appear to avraham of all of them it's all a continuation to hashem's response to the fact that moshe questioned god's behavior it's part of indian shall myla it's a continuation to the theme at the end of shema's not just a separate story but it's part of god's response to all the questions of mush to moshe's words to moshe second guessing and and thinking what hashem does and not just moshe complaining about this one aspect that hashem's mission caused things to get worse but just the general question of why things are so bad and why did he put the jews into this position and that already began not at the end of schweiz it began already as hashem said when you start asking me what's my name like you're really challenging me so here rashi as a russia he brings the fact that all the others did not question god all the others accepted god on good faith so here he brings avraham yitzhak yakov and here it's not just about that it got worse it's just the general thing of having the ability to say i don't understand i don't understand and that's fine and he says in 21 that this would explain why rashi even brings this whole rush even though he himself rejects it and if you're rejecting it while you're bringing it he says because according to the first explanation it would be difficult to understand why didn't hashem chastise myself for saying what's your name what am i going to tell them what's your name so rashi brings the second interpretation that according to the rebels he did chastise him after he said la maria he mentioned that detail as well he goes into all the details in footnote number 21 you could look it up another explanation when moshe challenges hashem and says why are you doing this why have you so afflicted the jewish people he's not complaining about a personal painful experience in his life he's talking about the nation claudius he himself actually didn't have to work he grew up in the palace then he escaped to midian he was a refugee and even when he came back the tribe of levy didn't have slave labor this was not a personal issue with mush even though he was part of the nation and he suffered and his family suffered and his friend suffered and his relatives suffered but he was complaining he was crying out about the people so now when hashem is contrasting moshe to the others rashi can't give an example that rama venus didn't question god about the fact that he had to pay for the marathon or didn't question hashem about the fact that he had to quarrel and fight for his wells and yaakov didn't question hashem for the fact that he had to buy and purchase a field in shechem in order to live there to dwell there for an exuberant price you can't compare these were all things that affected them as individuals so yeah they didn't complain they didn't challenge god because they understood hashem promised them to give their marriage to israel but a lot of things can happen rashi said before there's a concept called shema garam maharaj sometimes as a promise but sometimes as a result of my behaviors i'm undeserving to experience the actualization of this promise so they could have all thought okay hashem has his calculations with me and for whatever reason the promise wasn't fulfilled rashford himself said this by yaakov why was yakov afraid when asaf was coming with 400 people hashem told them i'm going to be with you so rashid says in vaishla he thought stakes and errors that ultimately ruined things for me so therefore i can understand that the others didn't question hashem but moshe can't blame himself for his own sins because he wasn't complaining about himself this wasn't about his own well-being he was crying out for the suffering of claudius so now she can't say that hashem contrasted it with the others who didn't challenge god about their own personal painful moments when they had to pay a lot of money for the marissa machela and i should also add and the pain of paying a lot of money can't be compared to the pain of gullus matsuri the pain of losing wells is not the same pain like gullus mitsrayam so it was also much less pain but it was also personal so they could find reasons why god did not fulfill the promise of giving them marriage to straw during their times but maisha bay no he's not crying about himself he's crying for his people so that's why rashi at the end of parashat shema's can bring the stories of avramid zakayakov that he brings later in va'er it's not going to work in the previous sieve that ever gave an answer because maisha's complaint was that it got worse so he had to find that in avraham but here he's saying something else hashem had to find something that was similar and therefore he compares it to a brahmavir with al-qaeda because when hashem told them to take it to that this wasn't something that would cause avram pain as an individual this would eliminate the future of the jewish people if yitzhak would have been sacrificed there would have been no jew there would have been no jew alive in other words ramadin was sacrificing not only his own life not only his own happiness his own joy his own he was sacrificing the future of all the generations so you can't say oh because of my sin god's promise wasn't fulfilled this is not just affecting me it's affecting the jewish people for eternity that will never emerge still he can accept hashem he didn't feel the need to think that god made mistakes he can accept it we don't find such a story ever that's why at the end of schweissy has to bring this story of rama venus because this is the only appropriate contrast to marsha marshall was not thinking about himself when she was thinking about the people and he was questioning god what are you doing la maires la maza hashem says avrom was not that way it was also not a personal thing that cadence it wasn't only about him it was also about him but it wasn't only about him he couldn't say over there okay maybe my own mistakes maybe my own sins didn't allow me to experience the joy of it for whatever reason he couldn't say that because not only affecting him it's affecting eternity so he could have said wait there's no excuse for this god there's no excuse but he understood hashem's infinity infinity cannot be grasped by my brain so that's why in parishes rashi's example is meticulous da sal says from a literal perspective in this is clear and that's why in schmoyes rashi has to give that one example from avram with al-qaeda in parishes of eddie he introduces rabbi senu he's introducing madrish he's introducing agoda agada is the homoletical perspective of today which is part of what's known in zayer as the soul of torah dr eber writes in tanya that most secrets of torah are embedded and hidden in agatha in madrashim in the stories in gemara in the homological interpretations so drash is already a deeper spiritual layer of turtle and there the others are called merkava merkava means they are a chariot of god even down here they are like a merkava recover like the angels who are the chariots of god there's no sin there's no corruption their entire entity is just a manifestation of god so on that level you can't say about the others they became soiled by sin the office are a merkava they're a conduit for hashem as it says in tanya chapter 23 he brings in 28 footnote 20. all their limbs were sacred and completely completely aligned with the rebinary shalom all the days of their life that's what a merkava means my cover means like a chariot which is just a channel just like a chariot or a car or a horse a wagon it's just there to facilitate and bring you from one place to another place the office with the manifestation of the divine light in this world so when rashi brings madrid here you can say that the others became soiled through sin it's a deeper layer of understanding them so therefore even individual pain in their life like avramavinu having to pay so much money for the plot for sarah and yitzhak to fight for his wells and yaakov to purchase his field the fact that they did not question god they accepted it with grace they understood that they don't understand they understood that it's okay not to be okay with hashem because you don't have to understand you can trust this can also be introduced here how you say it was individual issues and when the video relations they could say oh maybe my sin affected it so how could you compare it to marshall wasn't asking for himself he was asking for the jewish people so his sin couldn't affect the pain of all the jewish people the answer to that is on a deeper level of madrish the others are beyond sin so they can't justify you that way so how could they justify it they have to just accept god so therefore it could be introduced as a contrast to martial because since their entire entity they're a merkava a chariot for the will of hashem all the days of their life so therefore when this happens to them they can't attribute it to their own sins so how did they accept it they accepted it because they understood that they don't have to understand now you'll ask in 24 why couldn't moshe say the same thing maybe the sin of the jewish people caused that it shouldn't happen maybe not his own sin both here we're talking shot and rashi himself says in shema's pairing base pasta that that's a madrish that moshe felt that the sins of the jewish people may be preventing redemption especially later in hashem tells them go back to mitsrayam because all the people who want to kill you have died who are these people the people is those who gossiped and slandered to parry about mushroom and they're gone so therefore these sins are also god so therefore mushroom doesn't have a justification oh their sins are preventing the gula so therefore you can't al-pip shot contrast him to the others besides of rama when it came to the arcade who so this is the first part of the system that deals with explaining rashi on a literal level very very big question i hope you understood it's not you have to halt cup here if you didn't understand learn it again one second one second ah so this finishes this concludes the first half of the sick that deals with the literal understanding of this tremendous contradiction in russia where at the end of shemes he sees hashem lamenting and contrasting moshe to avram avinu about one particular incident moshe complaining about mitsuram and avram not complaining about al-qaeda and parishes of aria suddenly rashi brings the same lamentation of hashem but here he's quoting stories of all the others and even with avraham a different story at the end of shema is it's parachute it's madrid that he rejects so the rebel gave two different ways of understanding this contrast in rashi one is that at the end of schmoys he's talking about maisha's complaint not only that things are bad but that things became worse because of the divine intervention the divine intervention made it worse and the contrast for that would only be the arcade not the other stories we're in the parishioners of area she can introduce also all of the stories of the obvious because there is the general concept that moshe is second guessing god not just that things got worse and then in sivagimo the second explanation in rashi that avraham and maisha are not experiencing personal pain it's something that affects the jewish people and therefore there's an appropriate contrast when pasha's va'era where he brings madrish he introduces all of the obvious of ram taken because the fact that they're not second guessing god even when it comes to individual aspects of their life is an appropriate contrast to my shabbat because you're talking about people who are complete conduits for hashem's will and therefore even their individual experiences as a mercava they cannot going to say there is sin over here and still they accept it the reborn now he goes to the deeper layer of rashi which is going to introduce the story of the margaret and the balsham that we spoke a few minutes ago and this we're going to continue 7 30 thursday morning beijing hashem i'm going to take some questions before i take the questions i want to remind you that tonight 10 o'clock there's going to be a zoom with myself and rabbi chase taub it's in tribute to the bjoy khan and it's going to be about learning and teaching tanya in our times that's 10 o'clock p.m it's going to be on the yeshiva.net or on the zoom but you have to have the special zoom link tomorrow tuesday 12 45 p.m we have the women's class it's going to be live streamed tomorrow night nine o'clock in muncie in person there's going to be a yiddish shirt and fabrega in honor of the outside of the belatania in the vision it's on maple thursday morning 7 30. let's take some questions i didn't see it but maybe look around in the car less today was in there yeah i saw it but i didn't take it out so it's probably yeah right but i left it there the crevice it's not there so i have to look i don't know i left it there right there i didn't even put it in the you know no we'll find it i'm sure we'll find it okay questions let's take some questions sorry oh a lot of questions okay let's go we'll do some questions for a few minutes just a lot of questions i'm trying to get my bearings here [Music] okay question a lot of questions okay number one i'm waiting here for the deeper meaning this sounds so familiar appreciating the previous generations over the current one can this be coming from hashem two i need a deeper meaning here okay we still have to get to the second half of this next question but rabbi can we say that the israelites in egypt paid off with their pain and slavery which is much more than the money of ram isaac and jacob paid in money and therefore mashrabena was so agitated because hashem was so much more harsh with them you can't compare it to what the others went through right exactly that's what i mentioned this the moisture was a such a deep pain the others didn't have such deep pain besides that he was losing his son and that's not just losing his son losing his only son from sarah and it's losing the entire future of the jewish people that was exactly my question hard to understand how maisha was wrong avram was letting go of his own shattered dreams but maisha was advocating on behalf of the people it wasn't about him isn't that the job of a jewish leader was it a mushroom right to complain it wasn't about his personal issue that god did for him he was advocating on behalf of the jewish people great question great question i just want to emphasize that avraham avinu was also because who didn't complain but he could have because this was not just on behalf of him this is on behalf of the jewish people that would never come into existence because yitzhak would be slaughtered and that day would be the death of the jewish people so this wasn't just a personal issue this was something that affected the future of claudius but you're asking shouldn't the jewish leader complain so we're going to get more into this but generally on the most simple level what rashi is teaching us here based on the sages is that hashem is telling moisture that avraham avinu and yitzhak avenue all went through difficulties in their life but they understood that they don't understand me they understood that they don't have to wrap their brains around our ship they didn't second guess me i think i made an error they had this trust that god knows what he's doing and this was their challenge to martial even though moshe was speaking from deep pain and deep anguish more more about this later next question with afram of the nation was only a theory it was only a promise with maisha was like the parent who already had the child maybe moshe was right to have a different reaction than avramovino good question excellent question you're saying that my moisture was much worse because the people in the thousands hundreds of thousands they left egypt six hundred thousand between twenty and sixty were suffering so so badly with avraham avinu he would lose this one child with al-qaeda with martial abandonment with so many children that were lost and it wasn't just the future in potentiality but it was already the present so avraham would also lose a child that was already there it's not just a child in theory from who didn't have a child in theory at that he had a child yitzhak was alive and he would have lost him so that's beyond painful and he would do it himself as the seeker points out he himself would do it but you're saying still martial was dealing with so many more people but i don't know if one can compare the pain of avramovino to actually sacrifice himself martial abandon is not killing the jews para is killing the jews aframovino was told that he himself has to slaughter and sacrifice the child that was already around so that's a pretty pretty profound thing you're saying still maishnabenu is dealing with a whole nation so therefore his reaction is perhaps different but nonetheless al-qaeda does have very striking similarities without the interpretation of siddhis so many of these parenting techniques from hashem were hound were handed down generation to generation at face value and i don't think they're always so beneficial for the jewish people such as here is a statement why can't you be like why can't you be like and i don't think that's helpful for children why can't you be like and i think here too we need a deeper interpretation of what is going on okay point well taken we're not done yet where is the zoom link from the month for the monday evening share on tanya so sign up to our whatsapp and you'll get all the zoom links if you go to the yeshiva.net there's contact us or sign up to our newsletter and over there sign up to the whatsapp and you'll find you'll have all the you'll have all the you'll you'll get you'll get each time there's a there's a class you'll get the zoom link to say that i'll also ask them to put it on the item in the yeshiva.net so if you go to the yeshiva.net where it's going to be aired they're going to put in the comments the zoom link so you'll be able to find it there as well okay next question does this not understanding and trusting everything work the same between people and conflicts and relationships if yes how do you advise it's possible to attain for the human brain which needs clarity and understanding and how can we get the special zoom link for tonight okay again the zoom link sign up to our whatsapp if you go to the yeshiva.net join our newsletter you could sign up you'll get it if not come to the yeshiva.net and they'll have the zoom on the page so before the event they'll have i'll tell them to put the zoom on the page in the comments so you'll be able to link and go on to the zoom there'll also be live questions tonight and when do you say we should try to understand and when should we not try to understand and how does this work in relationships okay great question i think it works in relationships also in a very profound way because even though our spouse is not god and should not be considered god nonetheless i think there's a concept where i have to respect your experience even if i don't fully understand it and that's fine it's called respect respecting the space of another person and really tuning in to where they are and i may understand that i may not understand it so i think there's a certain element where i could appreciate the fact that i don't understand it and i don't have to i don't have to wrap my brain to understand your moods and your emotions and everything that you're going through i can just be there i can be present for it obviously in the case of god that presence means knowing that there's a plan that's beyond me and there's a mystery here that i don't fathom and that's fine but i think in all relationships we need an aspect of that now when should we try to understand things when we could understand things when something is given to us to understand we should try to understand it our brains are blessings our brains our tools to be used constantly our brains should not be squandered and wasted and our brains are not negative we we cherish wisdom and we cherish understanding but there comes moments in life when we can't wrap our brain around reality most of reality we can't wrap our brain around you know i spoke yesterday we had a sheer the revolution of the altarebin irene saif basilagani 5722 number two if you uh if you have a chance try to learn it it's very powerful the revolution of the altareba about seif the light of infinity it's on the shiva.net basilagani's 1962 class number two so he spoke about the fact that most of you know light is what allows us to know the universe but most of the universe is invisible because we don't have the vessels to be able to experience that type of light so most of reality we can't wrap our brain around we can't see it so i have to have the awe and the respect and the knowledge that i don't have to have the knowledge i'm okay that i'm not okay that i don't get it it doesn't fit into my box doesn't fit into my brain it still may hurt but i don't have to grasp it and even if i don't grasp it i can be fully present in that moment in that relationship whatever i could understand i want to understand this is probably what i have learned most from all of our classes to understand that we don't understand and to understand that we don't have to understand it's ironic but it's true to really understand that you don't have to understand and really understand it and be fine with it the way i understand it is that trusting is much more important than anything else maybe we can't understand hashem maybe we can't always understand our spouse but we can trust them that's beautiful target we do understand pain we don't why well even tighter there's a lot of tighter we don't understand trust me tita is infinity so there's certain aspects that we god allows our brain to grasp which is but the the toyota has layers of infinite depth that's why moisture is in ghanaian for three thousand years and he's still learning he's not bored of ram it's they doing for thousands of years they're learning because it's infinite it's godly the divine is infinite terror is infinite and pain is in pain comes from the place of infinity that's why we don't understand it look in tanya chapter 26 alma discussion the motto is let go and let god let go and let god sometimes i feel it's the opposite we do understand pain we don't understand tyra okay you see different people experience different things what he meant was that we don't understand pain in the sense that we don't understand the reason for so much of the pain that we or people experience beautiful questions my dear friends beautiful questions okay so again if you go to the yeshiva.net and you go to the live bar and you go to tonight's event a little later they're going to have in the comments the link to the zooms even if you don't have whatsapp you'll be able to find it i wish you all a beautiful day sending love and blessings to each and every one of you may you have an uplifting inspiring meaningful day filled with joy sincerity earnestness authenticity and trust thank you thank you for joining us [Music] this is called the pittsburgh march rabbi twersky would sing this shabbos [Music]