The Rebbe & His Father Debate the Power of Thought

good evening everybody bruce and welcome to all those who are joining us literally from across the globe for this special evening of learning and for bringing an inspiration dedicated in honor of the art site of hagon schneidersen the father of the labacher whose yard site is tonight the 20th of augh he passed away in tough shandala 1944. so tonight and tomorrow we commemorate his yard site i want to dedicate this class also to two special people in my life first is my uncle whose first yard site was yesterday shalom ben rip simon jacobson we commemorated the first yard site this week the second person is somebody whose first yard said was commemorated just a few weeks ago someone who i merited to be a student and a disciple for many years whose first yard site was commemorated on the sixth day of of tahinism i sat many years in his classes and learnt much from him but i specifically mentioned him because over the years he would share with us gems and insights from the very mystical and very profound works of the yard sight of tonight levitzkenerson the father of the rebel and he in his unique inimitable style made it palpable and relatable so many of the wisdom of the rebbe's father oblivitizak i learned through the lenses and from rabiot because these teachings are so profound and mystical but he knew how to who apply it and explain it and elaborate on it and even as young students in the yeshiva he opened us up somewhat to the majestic universe of uh the baalhayat obviously the person whose yard said we commemorate this evening the father of the labachereb was one of the unique rabbinical sages and personalities and one of the most difficult periods of jewish history in the last century was obviously a russian jew he was a great grandson of the tamaksadek he was born in tahrir islamic in the middle of pesachinis and that would be would that be 1878. and he married his wife robert senhana he sat for 10 years in the home of his father-in-law after his marriage learning just learning day and night besides all of his learning until his wedding day and night he was a brilliant brilliant mind his son's mind did not come from nowhere an extraordinary mind his knowledge and his depth both pacquias and amkus his mastery of all the parts of tyra and his depth and understanding are incredible you could see it from the few works we don't have a lot but the few works that he has you could sense his unique unique genius and kindness in literally all parts of tita he later became in 1908 still during the czarist era he became the chief rabbi of one of the largest ukrainian jewish communities still a very large ukrainian-jewish community yakutrinislav then came the bolshevik revolution in 1917 and of course the names were changed because catherine the great was persona non grata so it became the nepa petrovsk it's on the nipper river and rebellivitrick served as the rabbi of this community an incredible sage an incredible mind but also a very profound heart the city was divided and many many of the jewish youth in that city as generally in russia have drifted away into various movements socialism communism was very appealing to the jewish youth then you had those who went to the enlightenment movements and the bundes movements and the various socialist movements and secular zionism had that unique skill both a mind and a heart to be able to truly unite and uplift so many people then came the dark years of stalin and most of the rabbis of russia and ukraine either went underground or escaped you simply could not live as a jew in the soviet union under joseph stalin and they have section the jewish section of the communist party their persecution and ability in 10 years to undermine judaism in a way that the enlightenment didn't do in 200 years was incredible i spoke about this last year when i did a an event for the community in montana tonight it's on the yeshiva.net you can watch it it's called the rack of ukraine and one of the few rabbinic figures who stood literally as a spiritual rack as a compass and as a source of confidence and conviction and faith inspiring the jews of ukraine remember ukraine ukraine had i believe around two and a half million jews at the time maybe more most of them were wiped out by the nazis maybe even more and he was one of the unique figures of uh of the ukraine in fact his son his oldest son he had three sons his oldest son became the laboratory he had a middle son beryl he was killed by the nazis and he had a youngest on label he saw are you late he died very young in his early 40 died in 19 1952 in liverpool in england he was a mathematician a brilliant mind as well and so the rabbit once he wouldn't speak a lot about himself but there was two times once at his father's yard sites fabrega in 1979 tests and a few years before in 1971 he spoke about growing up in his father's home and he said that they have sexier the jewish section of the communist party they wanted to uproot every last vestige of judaism because he was the oldest son of the chief rabbi of this large city in ukraine he was sent to debate them nobody knew this about the rabbi he was sent to answer their questions and he said and therefore i'm not on accustom of people criticizing me and cursing me and attacking me and antagonizing me and i don't need i don't function based on validation of how many people respect me and then he said an expression you can hear it on tape of nineteen seventy nine of shalom tests the rebels said an expression he said nisht of them still i was not raised in my father's and mother's home that when jews are in danger and mortal danger i should remain quiet so this was the type of education he received from his father in 1939 during the stalinist purges obviously was arrested he was tortured very badly they wanted of him to confess and of course inform on others but he did not we know this from witnesses that were imprisoned who also survived somebody wrote a famous article rabbi diskin he knew it firsthand and uh ultimately he was sentenced to five years in exile in kazakhstan and he was uprooted from his home in his community and they end up in a place chile kazakhstan he didn't even have a place to live there was no community there he ended up on in some hut of a non-jew surrounded by pigs and swines it was very very difficult years of his life and from leadership and glory he really was an excruciatingly painful situation and his wife robertson hannah volunteered and she a couple she came she visited him and she stayed with him for those last years he had only a few books and she described in her diary later years different experiences which are very moving experiences one experience i'll share she writes how simphouse terror her husband had nothing literally nothing and he would dance for hours with the famous song that i sang earlier uh yeah yeah yeah which is a from the altareb she said and there he was literally alone and he took amashinayas and he danced for hours he said and his face was glowing as he said atahiresan she didn't know will he celebrate but he started this song and he went on dancing for hours he fell ill ultimately they allowed him to move to al mata in 1944 and there he passed away of in the summer august 1944 that's where he's buried in almata in kazakhstan i want to make one more historical observation before we get into our discussion most of his writings were confiscated when they came to arrest him in april 1939 testness and tafe started right before pesach the kgb came into his home like they arrested everybody my grandfather was arrested and exiled and so many others jews and non-jews you know stalin murdered millions in 1938 1939 with the worst year those were the years of the purges they came in and oblivious was a gun he was a genius and he wrote a lot he wrote tons and tons of writings but they were all confiscated and they're lost maybe one day they'll be discovered somewhere but we don't have them what do we have when he was in exile he had a few books and his wife knew how much he loved to teach and to be creative and to learn so she literally but there were no pens there were no pencils and that's hard for us to imagine so she went i heard this from her from the red buff directly he said it off she went i guess you heard it from his mother and she literally made her own ink she took herbs and she developed it into ink and she got ink for her husband and on the margins of his books he wrote his ideas now we had a zohar so he wrote it on the zoey it had a mishnays he wrote it on eyes he had a tanya he had a few books and those are the only writings that survived because after he passed away she took those writings and she brought it with her to moscow and then she left russia the soviet union on false passports in 1946 so she was afraid to take his manuscripts because they would discover that she has schneiderlin's manuscripts that she couldn't go out as a schneier's and she went as false passport as a polish citizen so she left it in moscow and only in 1960 did the writings arrived to the lobov chair in brooklyn and over the next decade and a half he published them and we have today four four volumes his commentary on zohar and a commentary on tanakh and on mishnais and certain sections of gemara and we have another volume of letters letters that he sent to his son in berlin and paris la bachchara left russia in 1927. engaged to his wife mushrooms and the daughter of the 6th and he got married in wars and he moved to berlin he remained in berlin till after hitler became the fuhrer in 1933 and then he went from germany he moved to paris with his wife and that's where he remained until 1941 after the nazi occupation of france in 41 they escaped paris to vichy and ultimately he got out and he made it to the united states of america in june 1941. his wife survived even though much of his family perished in the holocaust ukrainian jury perished and his father died very young and 44 his mother survived till 19 she lived in 1964 she came to new york so the only manuscripts that are published from revlevitsk are those that he wrote without any books sick alone without any references without a library literally with the ink that was made manufactured by his wife in chile in kazakhstan and what you see is he quotes sources from all of the kabbalistic works these are primarily kabbalistic works mystical works and his knowledge he quotes it all from memory but you see what the man mastered and even under such difficult conditions his memory was so cute it's really astounding to read these foreign books the depth and the knowledge and the precision he had that approach of connecting all parts of torah and showing that there's a mosaic tapestry and a oneness and showing the precision and meticulousness literally in every word and expression and his son adopted a lot of that uh analytical style and way of thinking and approaching terror thoughts and yiddishkeit in general so the writings that survived were the letters that he sent to the red plus what he wrote in exile but all of the other writings that he wrote in his own home that was confiscated in 1939 we still don't have them hopefully one day the world will merit to see those writings as well so now let's begin what are we going to learn tonight we're going to i'm very excited about tonight's class i have to say that it's a very analytical it's talmudic so it's going to be on an advanced level although the application at the end is relevant to everybody but i'm saying you're going to need if you're not so familiar with this type of learning you know gemara and pysch it's going to be a little difficult but i'm going to try to explain everything we're going to study tonight essentially two letters that rebellionaire sin of blessed memory wrote to his oldest son who later would become the laboratory both letters are 1933 and the beginning of 1934 the end of 33 the beginning of these letters were sent from ukraine from the nepa petrovska katrinaslav to berlin to berlin germany maybe paris if they have already moved i'm not sure either germany or paris and it's really a fascinating debate between a father and a son very modest very respectful very beautiful and very loving but really a very intense and fascinating debate about how to reviews thought what is the power of thought from a jewish perspective the way the discussion is a halal discussion as we will see but as we will see later how the rebel applied it to all aspects of life so let's go right into it you need to have source sheets because this is going to be very textual and we're going to get into the texts we're going to get into the text so therefore please open your source sheet so if you're on the yeshiva.net you'll see that the first class featured on the home page they're source sheets you can open them up or you can download them if you're on youtube um there's also a link to the source sheets if you're on another website maybe on col or another website so you're probably tuned into either the yeshiva.net or or youtube please click on the link to the source sheets if you go to the yeshiva.net that's where the class remains and you could watch the replay there's always the source sheets that you can open up and follow okay it's a few pages of source sheets they're in hebrew but i'm going to translate them and let's move because i want to cover ground and i want to really cover the topic at the end bling eddie i will take questions so you could put all your questions in the comments either on the yeshiva.net or youtube and abilene there i will better the yeshiva.net put your comments and i will look at them and answer the questions berliner so here we go one of the most powerful teachings in judaism is about the power of human speech the kayak the power of human speech is not taken for granted in judaism it's seen as sacred we all know the famous mitzvah in the beginning of matas do not desecrate your words when you make a promise when you make a pledge it's called a nether or you make an oath a vow there's a mitzvah that a person needs to honor their words we are very meticulous about saying you know i'll do what blina do without a pledge without a promise because judaism holds us accountable for our words words are powerful words are sacred one of the expressions the manifestations in halakh and jewish law where you see the power of words is when it comes to what we call maktash being consecrating or sanctifying if i point to an animal and i consecrate this animal this is the during the times of the basal mites during the times of the temple when you can bring animals as an offering or not only animals you can bring wood as an offering you can bring meal offerings grain grain grain flour from grains you can bring those as an offering so do a various you can bring wine as an offering libations so there were animal offerings or other forms of offerings and i sanctified it just verbally i say this sheep say or this ox or this goat i i sanctify and i identify i designate a certain animal verbally and i say that it's an offering it's a carbon for example i'll point to an ox and i'll say hi reza oil this is a carbon island verbally a carbonyl is one of the offerings that was brought in the temple and it has its laws or i say here's a this is an offering called ashlamen this is a carbon called a sin offering whatever it is those words have power to the point that now the animal is consecrated it doesn't belong to me anymore it now belongs to the vasa mikdash it's called hectic it has it has it has holiness and there's many laws that apply to it as we will see let's see a few of the sources okay these are just some basic sources so you'll get familiar with it mishnays we're going to the missionaries mishnay is kin in parikh alif mishna base azo neder what's the definition of a nether of a pledge when it comes to an offering if somebody says i have an obligation i am making a promise i'm going to bring a carbon oil that's called a nether a zone of dover what's on the dover different type of pledge how many are a zoo oil if you point to a particular animal and you say this is an island what's the difference another in many ways is more stringent because if i say i am obligated to bring an illah so then even if this one gets lost i still have to bring another one but if i say result this is an eyeless i only designated this one to be a carbon so if it gets lost i don't have to bring another one because i didn't designate an animal to be an iola i didn't pledge that i'm going to bring another i pointed to this particular animal and i said here's let's call the nadava so if it's lost you don't have to bring a replacement because you never took the obligation on yourself you said this animal is going to be an island it means i oblige myself i say i am responsible to bring anoilla so even if i wanted to bring this one when it's lost i have to bring another one masek quesadilla freshness there was a gift that farmers brought to the basamiktus every year a basket with new fruits ripe fruits and they would give it to the cayenne how do you segregate this you heard the soda you go to your field you see a fig that became ripe a cluster of grapes that became ripe a pomegranate that became rape kosher and begemi you tie them so that you know which ones they are and you declare and you say verbally these are vicorium and now these fruits have to be brought to the base tomato should be given as a gift to a cayenne take down that speaks about the kind of kipper choosing two taking two goats and one of the goat becomes an offering that goes in that's offered in the miktus and the blood is taken into the holy of holies nostalgia takes a lot he takes two pieces of paper and he puts it on the two goats and he declares verbally this is a sin offering for hashem next when you want to designate an animal as an offering don't say to god on isla to god amin the goddess don't mention hashem's name first rather save the other way around this is an oil for hashem a minkha gift for hashem but here again he says don't say this say this and we learned it out from apostolic and vayikra in the beginning carbon russia these are just a few sources that all show us that halachically the tarot teaches us and this from where we learn this that you can actually purchase amber passes but you verbally sanctify an animal and it becomes a holy and sacred animal that's brought as an offering we now come to a mimer a discourse from the al-taraba the bellatonia river and he speaks there about the promises and vows that people make and the sanctification of animals and he says sorry patrick the reason you first have to sanctify the animal with your mouth this is a hasidic discourse and he introduces a kabbalistic text a kabbalistic idea that when we utter words we all know we create today we know very well that we create an impact the atmosphere is affected by our words what is in our mouth comes out and it has an impact sound waves are very real and based on that the whole radio revolution happened and many other revolutions as a result of that right if we can create the instruments in dr ebba's times they didn't have it yet but very soon a century later they had it less than a century later the ability the instruments to be able to pick up those sound waves and be able to allow me maybe living in new york hearing what somebody in israel or in australia or in ukraine is saying kabbalistically it says when you speak those words create an energy it's called an er makeup a transcendent energy literally those words so he says one of the ways in which a person makes a vow for example you could say this bread for me is gonna these carbs for me is gonna be like a carbon in other words a carbon i'm not allowed to use for my own benefits i can't eat this bread either so he says just the words creates the sanctity why because your words brings down a divine energy on this animal or on this piece of bread and that's why it's called maktish maktis doesn't only mean sanctifies like the word kidus which means betrothal everybody knows in a jewish marriage there's two stages worse first is kidushin a husband betrothes his wife harey atmikudashiously puts on a ring on his finger then comes the second stage when they go home and they can consummate the marriage what's the difference he says kidushin is an hermakif it's a general transcendent energy that unites them that connects them but there's still no internalization there's no intimacy they didn't become one then there's the second level called arapni this is he says so when you sanctify a carbon machdish it means sanctify it also is an element of kedushin your mouth draws down a divine energy on the animal and then when you actually offer it as an offering hashem now the energy permeates it it permeates it and the animal becomes actually a carbon it's not just holy but it actually becomes it goes up in the flames and becomes divine and the person also becomes sublimated that is what the alta rebbe says in likute now i mentioned earlier that in 1972 de la bhavasir ever published a safer called it has writings on tanakh and mishnays and it has letters and these are basically the letters that he wrote to his son from through 1939. why because that's when he left 1927 he left the soviet union and moved to latvia poland and then moved to berlin and then paris 1939 his father was arrested so there were no letters afterwards but this book has the letters and the rebbe had these letters because they were sent to him and he brought them with him to america and he published them in 1972. we don't have the letters that they ever wrote to his father those were confiscated in 39 we only have the letters that he ever gave out that his father sent him we don't have the other letters but we could see from his answers what his son wrote to him so 1934 there's a letter printed in igris kaidesh from the kudlibi from the rebbe's father oblivious and he mentions a question that the rebbe asked him very powerful question contradicting this likute toyota this miami they ever wanted to understand how the alternate could write to say this in a mimer when it seemingly is contradicted by an explicit statement in gemara entanglement which statement let's see let's see the next source when you make an oath you have to keep the oath but only if it's verbal if you make an oath in your mind it doesn't mean anything we don't care but if you verbalize the oath oh it's very serious that's what the gemara says they ask the question it says in parishes if you utter something with your lips you should do what you said it's talking about somebody who makes a pledge to bring an animal as an offering you have to do what you said if i point to the animal and i say this is a schlemming this is a carbon i have to bring it as a carpet if i say i am obligated to bring a carbonyl i have to follow through in the illustration that's only if i said it with my lips gamma believe by midnight but what happens if i thought it in my mind if i made a commitment in my heart i didn't verbalize it talmud lima we have a special possible comparison fascinating passage calling the div let's see the passage mushroom speaks to the jewish people on behalf of god and he says take from the jewish people a truman a contribution to hashem call nadiv anyone who has generosity in his heart should bring the contribution to god from gold or silver or copper what do we see from here coil medivh if you have generosity in your heart you bring it that means that even if i didn't verbalize it with my mouth i just felt it in my heart gamar belieber it was a thought in my brain still i'm obligated to bring it what a fascinating source from partial vayaka so from here we learn that not only if i make a pledge verbally but even if i make a pledge mentally i'm obligated to fulfill it so the gemara says so why does schmool say that by an oath you have to specify it with your mouth so the gemara is a shiny awesome dixie cognitive life small was talking about a regular oath an oath that i'm gonna eat something i'm not gonna eat something i'm gonna give money i won't give money you can't compare it this is talking about a contribution to the mishkan to the mesa somebody says let's learn it out from this case let it become an archetype says no no there's one more case where the toyota shows us that mental commitments are valid and that's why car bonus let's see rashi truma trumas malacca conceived by the truman by the contribution to build the mishkan the terrorist says whoever made a commitment in their heart whoever contributed in their heart brought so we learn that a mental commitment in your brain or in your heart suffices to obligate you the gabe koch in the book of chronicles section 2 chapter 29 the great king hiskey one of the greatest kings of the jewish people tells the people and he says anyone who made a contribution in his heart brought the carbon island what did we learn from here you don't have to say with your mouth it's enough if you feel it in your heart if i decide mentally in my brain and my heart is that you know what i want to bring this animal as a carbonyl do i have to bring it or not you could say i didn't say anything it says so by trauma by the mishkan we have it and by carbonus we have it the fact that the toyota says it in both of these cases it means these are unique if they would be archetypes the tether would say it once and then you would apply it to all other cases in fact the toyota says it in these two places it means these two places are unique and therefore when it comes to an oath about mundane issues only verbalization counts a thought if i think in my mind i'm making i'm swearing i will never eat cheesecake again i didn't do that but i'm saying if i do it shmall says doesn't mean anything it's not like the contribution in the mishkan and it's not like the contribution of a carpet so the rebbe asked his father oblivious question you understand the question what's this question how can the altareb is saying toyota empires matas that to sanctify your carbon you need to verbalize it with your mouth and he explains kabbalistically why that is because it's the deeper that creates a hevel it creates the sound waves it creates an impact which spiritually creates an energy that encompasses the animal even before you actually bring it as an offering we have here a clear gemare message called de vlave you don't have to say it your thoughts are suffice you can also say it we're not saying you can't say it but even even thought has this power not only words the alternative says sorry he's busy with the mouth tomorrow says you don't need a mouth this one is this was his question to his father and then he asked another question contradicting himself look at the next source there's a mishna in the second chapter of massachusetts the beginning of the second chapter of me the beginning of peric bismillah the moment i sanctify a bird as a sin offering those sin offerings you bring a bird the moment i sanctify it i'm not going to use it for any other purpose it belongs to the divine temple this means when you misuse property that belongs to the base of says rashi what does it mean when you sanctified what did you do even if the bird is still alive and you benefit from it you're going to makra for example you try to sell it to somebody you can't sell it why it's not yours i can't sell your bird i can't sell god's birth with my mouth i verbally declared and said this is a sin offering it's done it belongs to the besamiktas i cannot not use it for my benefit anymore twice for says the same thing pirush kedusha's pad what do we see from this mission in may allah what do rashi entice us tell us how do you make it holy through your mouth through your mouth so we have ever an issue this mission is supports the altar have been like the terror parachutes beautifully just like all the previous sources i brought mission and kidney mission in your mercy free housing beautiful they all speak about saying it saying it but here ashley clearly says how do you sanctify prepare but what happened to the gomorrah in schwa is culmina de vlave this was his big question to his father again we don't have the letter that he wrote to his father we have the response that his father wrote back to him and i have to tell you something about this response the response is very loving but at the end rebbe's father displays disappointment in the question and he justifies it and he said you must have been in a big rush when you wrote the question because you failed to make an important distinction and let's learn the fascinating letter of rebel avi yitzhak schneiderson to his son his oldest son the labacher then he was in the laboratory he was the son-in-law of the laboratory 1934. look at the next source of ignorance 301 everybody is with me see there's already a lot of comments okay i'll deal with the comments but let's get into the letter located i'm going to read it fast because you already know the background sources if you're followed you know the background sources so therefore you'll understand as well look at olivier igris kaidos page 21. hey tough rage sonic dalit this letter was written monday night parishes five five thousand six hundred and ninety four this means it was the night of the eighteenth of jeshvin tuffrey dalit and he in the english secular calendar would be november 6 1933 the end of 1933 writing a letter sending a letter from the nepa petrovsk in the ukraine to to uh i assume paris i assume you have paris let's see my beloved one he's writing to the rabbit his son my beloved one my cherished one mahamadi my treasure my my desired treasure beneath my son the colossi my daughter-in-law to have his wife rabbits in higher mushrooms the second daughter of the previous laboratory it's a long letter a lot of personal parts of the letter i see were deleted in print but it's a long letter about other topics the reba only kept in the book the parts of the letters that are not personal they're just hiduchi toyra they're basically ideas of torah in nigla and inister the samia mikhtav his father writes when i finished the letter i remembered her carbohydrates i remember it when i'm finishing this letter that you wrote to me a letter and you asked me a question how can the altar rabbit the bellatonia saying look at the torah that you have to sanctify your carbon with your mouth when the gemaran shru is 26 tells us your heart is suffices and you had another question rashi and chapter 2 tells us how do you sanctify your carbon with your mouth in order to reconcile the rashi and the gamora and schwas you decided to give an answer which he calls a deutsche which means it's a stressed answer it's not an easy answer and that is when rashi said sanctify with your mouth he doesn't mean you have to do it with your mouth he means that you don't have to do any actions you can do it with your thoughts as well when rasheed says sanctuary with your mouth he's trying to negate action you don't have to do anything to the bird you don't have to bring the bird to the basement you don't have to slaughter the bird you don't have to uh what's called malika behead the bird you don't have to do anything to the bird words are enough actually he's not trying to say thoughts are insufficient he just wants to say even in other words don't think that in order to transgress me illa the misuse of hectic you need to do an action in the birth no even just your mouth suffices this is how you how the rabbit tried to reconcile the two in the letter to his father says he gives him a fascinating answer he says in my opinion i don't understand how you ask such a question you're completely confusing two things you're confusing what the alternative says in the torah and what rashi says in me that a carbon has to be sanctified with its mouth to what the gemara says in schwas that the heart is enough and he makes here a very very important and powerful analytical distinction for those of you with a yeshiva education you'll right away be familiar with the distinction between what we call the gabra and the govern means the person have to mean objective for example when it comes to chanukah how logically not every person in the house has to lie to hanukkah manya mahadran people do it but you don't have to the house has to have a hanukkah it's a mitzvah in the house not on the person one person in the house has to light the hanukkam in there fill in it's not one person in the house puts on to fill it if my father puts onto phil i also have to plant my brother puts on phil and i have to put on a mezuzah it's not that everybody living in the house has to put up a mezuza on each door it doesn't work that way the house needs a mezuzah the owner of the house puts on a mezuzah we can all live there it's not like every person living in the house has to put up their own azusa it's an obligation on the house it's not an obligation on each person i'm just giving an example there's different types of alarms right shaking lula is not an obligation on the house every person every male adult has to shake little over even children because of education is going to tell his son he says you're mixing up two things and he's going to give us a brilliant distinction and show that there's no contradiction if you just break it into parts you'll see that everything works and he's basically making the following distinction there's a difference between the governor and the difference between the let's see inside if you're with our source streets where the first page of the source sheets the last paragraph is what the gemara says [Music] so oils it's enough to make a commitment in your heart that's talking about the obligation on the person it doesn't confer any change of status on the animal on the beast if i have in mind that i don't never gonna eat this food it doesn't mean anything that's when it comes to mundane issues but if i have in mind i say you know what i want to bring i am committing myself mentally to bring a sheep to bring a goat to bring an ox to bring a bull as an offering to the basal mitras i am obligated to follow through oh he was only in my thoughts that's the message you just thought it in your heart that's enough you're obligated to do it it's like when we verbalize another with our mouth in other areas when it comes to carbonace we have a special a special thoughts have a power to obligate the thinker the one who thought these thoughts i am obligated to bring the animal but the thoughts don't affect the physical animal nobody is going to say that if i have in mind that this carbon i'm going to bring as an oiler just in mind without words now the animal status changes suddenly it belongs to the bay samika it's sacred he says that's ridiculous there's no such a thing it's an obligation on the person my thoughts oblige me it's like a commitment that you make in your heart and you are obligated halachically to fulfill it we don't just say it's a thought a thought matters when it comes to karbanas go ahead and do it go bring the animal that yeah but then there's another and that is when you sanctify an animal with your mouth you change the status of the animal it becomes hectic there's no first of all you're not letting any more share the animal let's say you have a sheep the sheep has wool you want to cut the wool you want to share the sheep you want to share the wool you're not louder it's a carbon it belongs to the base amigos avoid the i have an ox i need to plow my field i want a plumb filled with my ax you can't once you sanctified it verbally once you said this axe is going to be a carbon isla a carbon schlamen it's a carbon it's not yours if you now use this ax for your personal benefits there are laws you misused hectares you use something doesn't belong to you it's a serious issue it's called meila this is about me that can only happen if you verbalize the nadar if you verbalize the nadavah if you said ah that words have a power and that's what alpha rabbi explains in the kuta tower words create an energy that is concretized in the object outside of you words have an impact on the world around you we know it physically right when i speak people hear what i say they may do it they may not do it the gemara has an expression omar malka kartura a king speaks and mountains get uprooted bidvar melech shilton the tanakh says the words of the king he rules by words words have concretized power if you're running a big company your words have power right you pick up the call you pick up the phone to your manager you pick up the phone to your ceo to your cfo you give them an instruction and boom words change reality but those are words words yes the titus says if you're mocked there's the carbon with your words oh i can't now shear the wool of this sheep i can't now work with this ox true but thoughts the oblivion successes sorry thoughts obligate me i have to bring the carbon but there's no change in the status of the ox if i think i look at the socks and i'm thinking to myself you know you know i want to bring this oxymoron this accident become holy nothing happened to that it's an obligation on me to bring it it's an obligation on me to bring the carbon but nothing changed in the ox the ox is not holy and therefore i could plow with ox and bring it tomorrow as a carbon in fact you usually brought it by the first uh as he says in the parentheses that the mitzvah was to bring it in the first of the three next holidays pesach do you have till then plow with the axe plow this week and next week and next month and when pesa comes around what's the next holiday where are we when suckers comes around you'll bring the axe that's fine till then the axe is a regular axe i i had a thought in my mind that i'm going to bring this axe as a carbon okay beautiful so you're obligated to bring it as a carbon but nothing changed it's not holy your thoughts don't change the axe i'm sorry so everything is beautiful rashi and meila is talking about sanctifying the animal the alterable third is talking about sanctifying the animal changing the animal the gemaran suppose is talking about the commitment on the person clear gabra versus hefts so he says i'm surprised how are you confusing these two things that's what he says it calls manchester um this is true with every offering it could be a bird it could be a mammal it could be two loaves of bread they used to bring on shivers two loaves of bread you sanctify this grain this flower if you do it with your mouth it's sacred if you make a commitment mentally you have to bring it if you make a commitment i'm going to bring this grain to the basement okay but it's not holy yet it's not holy and if you make a commitment i want to bring rain to the base of majors i'm committing for you have to bring green not this one any grain but no change in the physical object there's one exception there's one exception the first born male of the axe of the sheep of the goat the calf is called the prayer is naturally holy by default when it comes out of the womb there is a mitzvah for you to sanctify to say this is holy but even if you didn't it's still holy because god sanctifies the prayer by default you don't do anything so even if you didn't think it's still holy and therefore you can't use it for work the prayer is segregated on its own but that's an exception that's called the because it's born holy but every other animal is not born holy so if you sanctify it with your mouth it becomes holy so now finishes the letter he says and now everything is clear that's why rashi and tyson says you have to sanctify it with your mouth not with your thoughts and that's why the lakuta toyota of the balatanya says that you need to sanctify a carbon with your mouth and if you didn't do it with your mouth i'm sorry you could think for night bismarcking you could make a billion commitments in your brain nothing changed in the status of the grain or the wine or the wood or the animal the daily maven this will be enough for anyone who understands and then he writes these words to his son it looks like you were in a big rush when you wrote your question meaning you just wrote it in a rush and therefore you perhaps you didn't perceive this distinction that's what he writes to his son first he wrote i'm surprised that you write such a question at the end he says i understand you were in a rush this was one of these fast questions it was not thought through thoroughly the father writes to his beloved son the rebbe he finishes the letter kim admiration mikhail i believe i wrote everything um especially next week i'm planning to write another letter even if i didn't write everything there's another letter coming i beg you my beloved ones again write write write about everything that's happening to you and let's hope it's good things fail shalom be at peace as the desire of your father who loves you and longs for you and misses you and just craves your goodness all the days of your life and he signs levy yitzhak i should add that the rebbe's father ander they were big big minds but here you see also the emotional connection the vulnerable words the the beautiful expressions that he expresses himself you know first he says you know i'm surprised you asked this question you wrote it fast but you see how he writes to him you know how i miss you and i love you and all i want is you should have goodness it's just and right right right don't stop writing today we don't have so much the art of writing letters but remember this is 1933 the end of 33 and he's begging please write write write don't stop writing i want to know everything that's happening with you okay the laboratory living in europe receives the letter from his father no what would you do so the rebbe looks at the letter now when he received those letters from his father from 1927 to 1939 he would often add notes to the letter just his own notes his own commentary when the rebbe published these letters when he gave out the letters that his father wrote to him from 1927 to 1939 in europe he also had there his notes on the letters that were published as well so here it's very very interesting we have under the letter c unim the footnotes of the rebbe that he wrote in 1933 november 33 whenever the letter came probably the next month a few weeks later it had to come from ukraine to europe so he wrote footnotes to you might think that ebber would say oops okay my father clarified it but in very very succinct but decisive terminology so you don't make a mistake he's writing this to himself remember this is a comment he's writing on his father's letter he writes three words gam carbon kadesh which means i completely he completely disagrees with the premise of his father the carbon is holy gamma carbon kaddish it's not only i need to bring the offer an offering because i made a pledge mentally no gaamha carbon qaddish halal the carbon the animal becomes holy my thoughts transform its status from the mundane to the holy how do i know this is clearly the menstruative from the sugiya the discussion in gamora conduction the second chapter of beijing is paid a gimbal he brings three sources and he said there are other sources that demonstrate clearly that he cannot easily back off from his question my question on the couture remains intact because from these sources it's clear that mentally you could sanctify the carbon this is what he wrote on the letter so we have it printed at the end of the letter now what happens next almost two months later a new letter arrives from berlin to pat from paris and we learned from the new letter that that ever wrote back we just don't have his letter where he argues with his father when he tells his father he doesn't even tell are you he says my question i still have and we see from his father's second letter what he wrote in that letter but already here from his footnotes on his father's letter we already see a serious argument going on so before we learn the second letter from the rebecca's father i want to study these three sources that it eber provides to us to show us why fundamentally he understood the distinction that his father made he didn't just back off and say okay i got it wrong no no i understood the distinction of the mind i believe that the carbon is kundus and he brought three sources kiddushin mamala from beijirah and rashi truma's paragumo mishna has the commentary of rabbenu shimshin we'll discuss that in a moment and finally the pranayama shinyurushami let's see kedushin alif ahmed base i just want to give very brief background i'm not going to get into the details because i want to stick to our subject but many of you have learned this gemara this is the famous one of the very powerful ideas in halal is called schliches certainly a very powerful idea in the world of the laboratory but much before that the concept of schlichters means that halogenically there are many areas in which i do not have to do something on my own i can delegate i can empower an ambassador an emissary and give him or her the rights to act on my behalf and it's as though i did it it's a fascinating concept so somebody wants to betray the woman he doesn't have to go and meet the woman directly and betrother directly he could do it through may not be advisable but he could do it through ashley the same is true god forbid if there's a divorce he can give the get through the same is true with many other instances i have to bring an offering in the basement i don't have to do it myself i can send it through a through an emissary and the gemara there discusses one of the sources how do we know that schlichtas works maybe schlitz does not work maybe you have to do it on your own just like there are mitzvahs i have to do on my own right if i want to put on phil and i can't appoint an emissary to put on filling for me i want a fast onion kipper so i'll pay you a couple of dollars and you fast on your kipper for me right it's a shliyak doesn't work that way i need to put on villain i need to fast on your kipper i'm going to appoint the slayer you dave and myra for me yudhaba it doesn't work that way it's called mitzvah's triple goofy famous twice visualize mitsubishi there's certain mitzvahs you have to do with your own body i can't appoint yourself but so many other things i could have pointers what's the source so the gemara brings a source from truma it says an extra word every jew had to slaughter the carbon basically it's physically impossible it means you have to appoint to yeah the gemara wonders why we can't learn from truma and carbonis to everything else so he says mali truma is different because it happens through thought you don't need direct physical action to make trump what is trauma okay truma is i'm gonna i'm gonna say this briefly i want everybody to understand what is trauma there's an obligation in the tire that i have to tithe my grain my vegetation let's talk about grain you can talk about legumes we could talk about fruits we could talk about vegetables some are biblical some are rabbinic but i tithe my grain and my vegetation and i give a little part of it to the kaihanem to a cayenne the cayenne did not have real estate they didn't work they served in the bay samiters they learned and they taught they were supported by the community one of the ways we supported them was through truma usually it was two percent so let's say i have let's say i have 100 stalks of grain well let's do a thousand pounds of grain so two percent i segregate it i lift it up it's called truma i take it and i say this is truma and i give it to the cayenne and i'm not allowed to eat it it's called holy food only a cayenne is a lot eaten he can eat it his spouse can eat it his family can eat it even his ser everybody can eat it in his family but i'm not allowed to eat it a cayenne a straw candy or a lady canadian in fact it's missing shamayim it's very very holy food and it's anybody who's not a kind is allergic to it it's like very serious energy it's very holy energy it's toxic for somebody who can't deal with it you know like nuclear energy you have to be very careful there could be a mishimadesh a spiritual death penalty if i don't do truth this is called truman i don't have to give the truman myself i can appoint ashley i could say hey yankala do me a favor go to migraine you have to take a train you have to take a bus you have to take a car go to migraine and separate the trauma that's fine i don't have to do it myself i can do it through an emissary through ashley so the gemara says you can't derive from trauma when it comes to other laws you know why truma exists in thought someone said what about carbonus carbonus existent thought what does this mean wow let's see rashi rashi but noise a fascinating rashi i see the i see the the battery of my mic is becoming a little weak so my shove is not gonna help with my mic so i'm just gonna take a five six second break to change the battery so that you don't suddenly stop hearing me so i'm good it's gonna be a five second break beautiful we're back what does this mean let me explain there's a fascinating pasta comparison i quoted the whole pasta numbers chapter eighteen verse twenty seven veneka it's talking there about the obligation of a lady besides giving two percent of my grain and my fruits and my vegetables and my legumes to the cayenne after that i gave ten percent to the levium they also didn't work they worked in the bash and they were teachers and they were mentors and they were spiritual servants of the jewish people so they got after the trimmer they were more levied than kayan they got 10 of the grain called myself when the lady gets nicer he has to now give ten percent from his ten percent to the kind it's called trumas meister so the posix says the nexus of your trauma that the lady gives to the client ten percent of his ten percent that is considered kardaga min and it's considered like the regular dog on the grain that every jew gives from his silo or from his yakka from his wine press to the cayenne it has the holiness of truma very interesting language vine is considered very unusual term khazal picked up on each phrase in the bible in the tanakh what does the next mean and they decided they realized that toyota is telling us something very special trauma happens also through through thoughts through mahashava rashi says what does that mean it means i don't have to physically separate the grain in order to eat the rest of the grain generally if you don't separate trauma you're not gonna eat the rest of the grain it's called tevel it's not good it's not kosher it's not kosher you're not gonna eat it but i don't have to physically separate the grain i could do it with my mind mentally nice and ain't of bitsadza i can cast my eyes on one side of the pile and i can already start eating on the other side in other words i don't have to physically separate the truma in order to eat the rest of the fruits or the rest of the vegetables or the rest of my grain rather i can look at a certain section of the pile and think the next shelf this is going to be trauma and that's enough you don't need physical action that's what rashi says and then rashi continues carbonus is exactly the same yes carbonus ii happens through thought gamar beliba iloima oila if you made a commitment in your mind that this ox is going to be a carbon iola it becomes a carbon island called the dave lave oilers rashi compares truma to carbonas and says we see him as hecklers you don't have to verbalize you have to do it mentally what do we see from this gemara how does it work with trauma how does it work with trauma i put my eyes here and i eat from here what does that mean it means that i'm obligated to bring trauma i'm always obligated to bring trauma you're now letting eat the grain before you separate trimmer from it why it's called tevel it's not kosher because you have mixed into it through us you have to separate the truth comes the gemara and says vanessa rashi explains you don't have to physically do it you can do it mentally if my eyes are focused on this part of the grain i can already eat the rest of the grain one second i didn't say anything i just thought what does the thought accomplish it accomplishes that the truma is already existing i changed the status of the grain it's like the turmoil was separated even though i didn't physically separate it but that part of the pile is now trauma and therefore i can eat the rest if you say that mentally it just means that i'm obligated to give truma from that part how does it help me to eat the other part i'm allowed to eat the other part noise i'm obligated to give tumor that's not enough to eat trauma that's not enough to eat the rest of the food because i the cayenne has to eat the trim i'm not going to eat the rest of the food is called teva what do we see from this rashi what does it seem like that when you cast your eyes on a certain part of the pile that becomes trauma and therefore you can eat the rest of it even though you didn't do anything and then rashi clearly says carbonas have the same status and he uses the words hare who oiler it becomes an oil it doesn't sound like he's saying i'm obligated to bring the animal as an oil it sounds like he's saying it is an island it's nowhere near the hare who is what does it mean it means you're obligated to bring it as an ila rashi says harehu aylah and he compares it to truma and by truma what's the halal that is it seems like it actually becomes true it's like the trimmer was separated even though it's still in the pile and that's why you can eat the rest if it's just an obligation to bring trauma i look at this part and now i'm obligated to bring in a storm but it's not true me yet so that means it's tefl the tremor was not separated yet the grain is not trimmer and that's harassing explains the gamora was telling that how do you ask such a question to good morning troops is not talking about a change in the status of the animal the episodes look at rashi and kadusa he explains the gemaran shru is based on the explanation of truma truman kachima similar and by truma how does it work it works in a way that it becomes truman through your thoughts it actually becomes drama and that's why you can eat the other part of the pile also the greater actually describes shibuya says becomes a carbonyl it is a carbonyl not it's going to be a carbonyl when i bring it that's his first issue so that's why he maintains he says gamma carbon quadris the carbon is holy kid take a look in conduction if you study it well you could see that it becomes holy just like the trooper becomes holy now he has another source to disprove what his father said truma's peri-gym says a very simple allah if your mind and your words don't match up it doesn't count you don't have an obligation so for example if i wanted to say this piece of grain this stock of grain should be trauma but i said it should be my sir i thought one thing and i said something else well conversely i wanted to say this animal should be an illa by mistake i say it should be a or the other way around i want to make a vow i'm not entering into this house by mistake i say that house i want to make a vow i'm not benefiting from this person by mistake i say another person instead of yankel i say shmeddle instead of zundel i say it's worthless you're not obligated to do anything why because your mouth and your heart have to match up they can't contradict each other if i say one thing and i mean one another thing halal quickly that's not good it doesn't matter so therefore this carbon is not an island it's not a slum and why because you thought one thing and you said another thing and you contradict it your words and your thoughts have to work together peter shrabe comes up with one of the great french sages from the 12th century he lives in the 1100s he's one of the great ballets he's known as rabino shimshin mishans he lives in france and he has a commentary on mishnay's called pirusharash rabbenu shimshin and his commentary in sephis royam is very very well known and very basic and very fundamental says rebecca listen to his words says only if his mouth his lips and his heart contradict each other but if your mouth and your heart don't contradict each other by trauma and carbonace your mind is enough you don't need to say it in other words this mission is only talking about if your mouth undermined your mind your mouth undermined your heart but if your mouth didn't say anything you just thought that's fine by truman that's fine by kachem that's fine what do we see what is he saying he's comparing here thought to words he's saying if you're saying the words hare's oila you have to have that in mind as well if you thought that and the words are contradicting the more thought it's not going to work but but he's saying but if you don't say anything you just think it that's enough what does it sound like from abandoned shimshin that the thoughts have the same power like the words what would happen through words can happen through thoughts third source of the laboratory discussing this mission in traumas commentary on tamid urashami jerusalem talmud and i'm going to read it fast the problem is only if your words contradict your thoughts but if you say nothing if you just think you look at a certain part of grain and you think i want this to be trauma it becomes trauma thoughts have a power to create a status of truma the same is true with hectic as long as i don't contradict my thoughts if i'm thinking i want this axe to be an oil and i say it should be a slum it's worthless but if i don't say anything i just think i want this axe to be annoyed have a hectic it becomes holy the golly rahman because the turtle revealed us are you nica coyle medivh only when it comes to mundane oaths and vows you have to utter it with your lips because we don't learn hulen from katrina by carbonas and by truma do not apply to mundane reality and this is the conclusion according to aloha these are the laboratories three sources that he comments on his father's letter to prove that no the carbon is kadash kedus trumas pereira gimmel petersburg now let's come to the second letter of the laboratory rebecca's father of levi to him in which he is responding to the letter that he got back from his son who says you still didn't answer my question you'd aleph tavis tough phrase satigdala this is approximately two months after the previous letter a little less than two months after the previous letter ahuvai my beloved ones mahamada my cherished ones beni my son the colossi again he apologizes it's been a while i did not write any i did not write to you and i really almost don't have a reason for it the letters that came from you my son we received in the right time you raise again your question your old question from the first letter that we responded two months ago you raise it again what's your question it says that the only way a carbon is holy is through verbal declaration may omer bashville believe in sagittarius says mental commitment suffices you were not satisfied with my answer what was my answer my answer was that thoughts are sufficient to impose an obligation on the person my commitment in my mind to bring this animal as an offering suffices halachically to impose on me an obligation to deliver but it doesn't change the status of the animal you want the animal to become holy you need a verbal declaration that was my answer you write to me that you don't like my answer you're not satisfied with the answer and what was the rebbe's question in his letter to his father we don't have his letter but we see what his father is writing what he wrote back he said because rashi and the gomorian kidushin the sugya compares kocham to truma and by truma what's the halacha through thought are you obligated to bring trauma that obligation is whether you think or not the torah says obligated thought creates trauma like the rambam says in el castromas chapter four clearly and let's see the rambam he doesn't quote the rambam but i'm quoting the rambam here in the bold so you could see the rambam let's read the rambam's words he'll his prediction it says roma if you segregated the truma in your thought and you did not utter anything with your lips it becomes truma shinemar the next avalanche of you don't have to do anything you don't have to say anything if i think these two stalks of grain these five stalks of grain these ten style stalks of grain should be trauma it becomes trauma i raise it rumor and the gammarian conducion says carbonace is just like and actually equates them the gemara equates the mirage explains it so how could the episode how can you my diet how can you my father say that even if you think that the animal should be holy doesn't change the status of the animal the gomorrah compares it to truma rashid says the gamora in schwa is just like my true what's that by truma your thoughts change the status of the grain they become holy it's holy food it's truma harry is a truman so when it says carbonus is the same allah makes it a carbon it means it makes it occur it's just not it's not only an obligation i mean it's like trauma so therefore you don't like my answer it's not a good answer so your question on the kuta toyota what you say is explicit in the rambam in my opinion it's not explicit at all you're misreading the rambam wow you're miss reading the rambam you're proving me from truma and i'm telling you it's not even true by truma this is how far he's going he's saying thoughts don't change reality outside of you thoughts change your own reality very practical position my thoughts change me my thoughts don't change you sorry the rambo doesn't say this take a look is the great commentary of rabbi yosef bavard rabbi yosef bhavad from bending his commentary on sephirah encyclopedia of the six hundred and thirty minutes look at mitzvah of zion say for wow he says i'm sorry your premise is erroneous take a look at them quotes a safer called sharamela is a commentary on the rambam that was written in the 18th century by one of the greatest sages and rabbis in turkey his name was rabitskhok ben moisha noonish he was a great great mind and he wrote a brilliant commentary on their album and still studied with precision and meticulousness it's called sharamalik it's really a some special work on the rambam he passed away in the year 1774. he was a famous rabbi in turkey so the rebellion says i don't have the shah ramallah but i see the min because passed away in the early 1920s around 1920 22. that that that time so this he was a contemporary almost a contemporary this is this is 1930 this is 1933 34. so he says quotes dedicates a few pages to this rambam alex says i'm not so sure that means that thoughts themselves work and he says look at the words of the rambam he foreign if you separated truma with your thoughts how do you separate with your thoughts you can't he says maybe the rama means something else you actually physically took the truma but you didn't say anything you just thought that's what the rambam means the rambam doesn't mean that thoughts themselves make it truman no way hifish if you physically separate the grain even if you verbally said nothing but in your mind you thought this is truma it becomes truman but there was an action it wasn't just a thought sorry says my dear son what you are attributing to the rambam i don't attribute to the rambam trauma also doesn't affect the reality of the grain through thought just like carbonus doesn't when you think that something is true you have an obligation to bring it no question perhaps but it's not holy let's look at my and i have a source the rajba the great russian of an islamabad there is in his commentary on conduction of he brings two opinions and a second opinion clearly concurs with me let's see the rajba he doesn't quote but i quote it here in brackets and bold take a look at iran raj bakidoshi mamalov says what does it mean that shruma is done through thought says yes there is the one who holds which is you cast your eyes on one side of the pile and you eat on the other side of the pile and that's fine because makshava works vias me shapirosh number wow you have to physically take it out and even though you verbally didn't say anything it's already trauma because you physically did an action so the second opinion of the rajba concurs says with how the shahara malik understands the rambam thoughts don't change the reality i'm sorry thoughts change your reality not the reality and then he says let me go further even more radical maybe you're misreading rashi rashid [Music] i want to tell you even rashi is not so clear rashi says you look at this side and you eat the other side you're explaining what does it mean that this side actually becomes true i'm saying no maybe it just means that the other side is not devil anymore it's considered regular mundane food because the toyota says venakshev your thought alone that this should be trauma is enough to kasha the other side that you can eat the other part of the grain that's true in other words the other part is considered as though the tremor was separated but this part that you looked at it's not holy it's not holy yes your thought is effective in the sense that the other part you can eat already that's good and that one day you'll have to give this away to the client because you've made a commitment it's an obligation on you but the food itself is not tremor what does that mean practically that means if a israel eats this part that you're looking on he's not high of misibideshima usually a yesterday who eats trauma is absolute prohibition but this trauma that you separated with your mind does not become holy and therefore if you eat it it's no prohibition you're obligated to give it as trauma tomorrow not today today it's not trauma your thoughts help enough it's a kiddish that the other part of the poll you can eat already as though it was cashed away even though you didn't physically separate the trauma but the fact that you made a commitment that this part is truman is enough to make the other part kosher that's what rashi means so even rashi perhaps doesn't hold that the trimmer changes the status vida of shiman the precipitation but truman's who said that thoughts make it hectic i'm going to i'm going to follow the rambam as well here trauma makes it hectic it makes it makes your thoughts make a trumpet he doesn't mean it makes a trauma doesn't mean it makes a trauma it means if you think and you do an action that's when it becomes trauma not words not thoughts themselves according to the man maybe even a and the second opinion in the rajban the min and maybe even rashi thoughts don't make anything holy they make you obliged but they don't make it holy if you say it yes if you say this is truma it's holy now i'm not allowed to eat it anymore israel who eats it is a heavenly heavenly punishment it's you're allergic your soul is allergic to it unless you repent but thoughts don't do that thoughts don't do that if you physically take it out your thoughts help even if you didn't say anything your thoughts help perhaps according to rashi that you can eat the other side but this is not trauma this is not true and then he finishes his letter hey name is the los angeles brought one more source you remember he brought up shimshin and the said they don't mean what you said he brought rashi and truma kedushin he doesn't mean what you said he brought the rambam he doesn't mean what you said but there's one more thing rashid if you have in mind that this animal should be annoyed i raise a viola that means it's another doesn't sound like you have to bring anoilla it means this is an island he says you're right but i say let's impose our interpretation on rashi in order to make peace with rashi because rashid does say in mila that the only way to sanctify an animal is through your mouth so unless we want to create a war between two rashes it's better to say when rashford says i raise it doesn't mean this is an oiler right now it means you're obligated to bring this as an illa even though it's stressing it's it's it's stretching the words of nature it's not literal here he acquiesces the rebels source from rashford sounds like the red but not like his father but i say better to interpret rashi like i'm saying rather than having a big problem with rashi and me loose as you sanctify an animal through the mouth and here the rebbe's father finishes a second letter and maintains his powerful opinion and that is the al-turebin lakota turtle was absolutely correct when he said the only way to make an animal holy is through verbal declaration of kedusha either gomorrah says in schwa's thoughts are enough no thoughts are enough to make you obligated to bring an animal as an offering to bring this animal as an offering but not to change the status of an animal and even by truma thoughts are enough enough perhaps to let you eat the other part of the grain and to obligate you to bring these talks as truma thoughts are enough if you also do an action that's another way of learning it but absolutely in halacha no situation do thoughts change the reality of the animal or the reality of the grain they change you they don't change that which is outside of you and that's why the altered liquidator says you need verbal declaration and that's why rashi and mila says you need verbal declaration and when it says true men kachin it's talking about your personal obligation not a change of the status this is the end of the second letter did the ever answer this letter i don't know we don't know because again we don't have those letters they were confiscated we only have the letters that were sent from father to son 10 years pass it's now 1944. a lot of things happened in between including the fact that the rebellion was exiled and this year 1944 would be the year when he would pass away in al-matan kazakhstan on haft and that year the rebbe already moved to america he hasn't heard from his father in years remember he hasn't seen his father since 1927. he went out with his future father-in-law from the soviet union and he did not see his parents since his father passed away in 44 so they did not meet from 27 their relationship was through correspondence his parents didn't even come to his own wedding that ever got married in 1928 in warsaw his parents could not get permission to get out of the soviet union they were not at his wedding his mother survived the war and came out of russia and he met her in paris in 1947 he came from the united states to greet his mother who he hasn't seen since 27 20 years he reunited with his mother after two decades and he brought her back to america with him and she moved to new york till her passing ten years passed from this letter it's now 1944. a jew a great capitalist a great hostage a great gun his name was revolve gringlas some of us remember him very well writes a letter to the laboratory about learning mashnayas by heart and cleansing the atmosphere of the world when you walk in the street and you say mishnay is valpa and the reber writes back a long answer and the answer is printed in a booklet a little pamphlet that comes out then called kovetslavich later it's published in a secret called chuba sabirum later it makes its way into the first volume of the laboratory rep his letters igris koi deshre lakalev a long amazing beautiful answer and there suddenly we see the whole debate between father and son resurfaces ten years later 1944. fascinating let's take a look with top sunday minor lesser evolved gringos how do we impact the world through words through actions through words and through thoughts and we see in there are a few things in which thoughts can have an impact even on realities outside of the person entertaining these thoughts of course we know that our thoughts affect us when i think it affects me because everything is fueled by a thought study yourself and you'll see everything is fueled by a thought or at least a lot of things but in allah we see that thought can affect something outside of me and here he goes into a very profound brilliant talmudic analysis he says you can give different examples for this and different categories but the first one we're going to focus on aleph the mila makulam the highest level is indian shapu la nazis we see in halacha that an action outside of the person is created through thoughts without words or behaviors like on the dove of karpanas what's in the dhawa nadav is when you say herre zu euler this is an oil of this animal when it comes to carbonace we're going to have an example here that thoughts without words and without accompanied by actions or words has an effect 14 and you'll see it's clear it's demonstrative over there that the animal becomes holy through your thought not just that your thoughts create an obligation on the person to later sanctify the animal with his mouth and bring it as a carbon base you see in this one line written in 1944 the rebbe completely argues with the entire premise of his father's first letter when he wrote to the rebel i'm surprised how you asked such a question and you probably wrote this in swiftness and suddenly here you see he really fundamentally disagreed with the whole premise he says study the gemara study the rambam and you'll see that they believe that your thoughts make the animal holy just like the footnote he wrote on his first on the first letter from his father in 1933 he writes it again but this time he brings a naramba he didn't bring the rambam before interesting he brought to hiroshima he brought the play maisha he brought rabbenu shimshin and trumas he brought he brought massachusetts originally he brought schwarz massachusetts now he brings the rambam and he says from the gemara and the rambam it's clear that the animal becomes holy the animal changed not just when i think if i have a thought that this animal is an oil i am now obligated at a later point to sanctify it with my mouth and bring it as a carbon but till i do that it's completely mundane i can do whatever i want with the animal i just have an obligation to bring this animal no that's not what it means it means that my thoughts affected the animal even though i didn't say a word it was just a mahashava thought i want to study with you the rambam i want to study with you the number but before that let's just read what he says further he says i do have a question from rashi and toysvilla they both say mouth that was his original question to his father and he says sorry it's a big question because he already wrote to his father that maybe rasheed and twice was mean you don't need action words suffice but they don't mean to negate thought but it's it's somewhat of a problem sorry he includes us then he gives another example of roshastroma you could separate truman through thought even though he did nothing goes back and forth what the rambam holds and then he brings a new example of another fascinating example when you ever thought that this particular food should become a human food it changes the status of the food tyres there's more he doesn't say what the others are but he says there's more examples let's see the rambam what does the rambam say rambam is says when it comes to pledges and promises of carbonis of you don't have to say anything with your mouth elim gomar beliw if you made a commitment in your heart a conviction in your heart gamma doesn't mean you had a fleeing fleeting thought that means you make a decision in your heart like you decide something it's like a pledge in your heart even though you didn't utter it with your mouth you're obliged kate sat what's an example listen to the words of the rambam gamar believed by shazu aila if you decide in your heart gamar means you complete you finalize you make a decision in your heart shazoo oila that this animal will say this ox is a carbon island or you make another decision in your heart shayavi aila not that this animal is anoilla but you decide i am committing myself mentally to bring a carbonyl i raise a kaya of lahavi you're obligated to bring a carbonyl to bring this animal or to bring a animal chanema coil nadiv levia viel everyone who had generosity in their heart brought it benedivo slave yes just your generosity in your heart makes an obligation on you to bring the king advice and any similar example here he gave the example of an illah but the same is true with a slam in his hemisphere with akatas the same is true with an ashram whatever it is any other carbon any other neder or nadav zoo even if it's in your thoughts you have to bring the carbon says the laboratory study this rambam and you will see that the bomb holds that your thoughts sanctify the animal now this is interesting and i have to say this the rebbe was one of the greatest disciples of the rug at chavagon rabiose of rosen who passed away in 1936 sarah tour the rocket show gone and softness panna twice says that from this rambam you see that it doesn't become holy because the rambam says i raise the kai of lahavi you're obligated to bring he doesn't say the animal is an idol so the rebb is arguing with the rakatravagan but he says it's mukha he doesn't even say mashma he says it's clear from this rambam a lot of people quote this from when they don't they see other things the other other they see the rambam actually siding with the view that you have to bring a carbon not that it is a carbon but the laboratory obviously disagrees clearly even though he did not mention this rambam in the letters to his father he mentioned the rambam he mentioned the rambam and trumas but so my son mendel shared with me an insight of how the rebel learned the rambam he heard this from his rosh shiva hagan bisol but elaborated a little bit so i'm thankful to him to my son for bringing this to my attention and this is how he explained it and perhaps this is exactly what the rabbi meant he says look at the words of the rambam the rambam says two scenarios you made a commitment in your heart that this is a carbon island or that you're going to bring on isla so you have to bring an isla what does it mean gamar baliba ishizu aila you made a decision that this is a carbon island one second if your thoughts don't make it to carbon eye law they just make an obligation on you to bring a carbonyl so if you decided that this is a carbonyl it's meaningless how logically that has no validity why are you obligated to bring a carbonyl if you make a commitment in your mind i am obligated to bring a carbonyl okay you didn't contradict reality you decided something and the terrorist says follow your your mental commitment but if you create a mental commitment that contradicts reality it shouldn't have any halal validity let me give an example let's say verbally somebody takes a cup of coffee yeah and says this is iced coffee somebody says hi ray verbally haresa oil this is a carbonyl or i take my phone or i take my uh my microphone or my mouse and i say verbally high-resolution you think this becomes a carbonyl it doesn't become a car now you know why a mouse can't be a carbonyl not a mouse not a not a mouse and not a mouse not that mouse and not this mouse a cup of coffee can be a carbonyl you could dedicate a cup of coffee or a mouse or a mic or a telephone to the base amigadesh you could you can give it to the base amigurus you could say this is hectic it's holy and it goes to the base of my dish and they could do with it what they want they could sell the coffee they can sell the mouse they could sell the phone and that money goes to the base of mktosh that's fine but a cup of coffee can't become a carbon an animal could be a carbon let's say you say take a donkey and you say hi reza oila you think the donkey becomes a carbonyl of course it doesn't become a carbonyl you know why there's no such other reality there's no such reality you'll say the sun is a carbonyl the moon is a carbonyl ishikayaki it's not a carbon nylon a donkey can't be a carbonyl it's not a kosher animal and even most kosher animals can be a carbonyl carbonyl can only be very few animals so what happens to the donkey it's not a carbonyl why you didn't say anything you said something ridiculous you say yeah the daytime is a carbonyl it doesn't you didn't say it didn't say anything if you say i want to give this donkey as a dedication to the base i make a dish you can give the donkey it's not an offering the besan makers owns donkeys they can use the donkeys for whatever they need or they could sell the donkey and put the money into the casa into the treasury of the bay sami that's not a problem into the lich king to the room where they kept all the money that's fine but if you say this donkey is a carbonyl the donkey is not going to become holy why because halogenically it doesn't fill into that category if you say this acts as a carbonyl oh an ax could be a carbonyl if you say this watch is a carbonyl this computer is a carbonyl the computer is not a carbonyl it's not that locus of a carbonyl it's ridiculous a computer can be a carbon it could be a dedication to the base i make this it's called so my son says that shiva says when you decided in your mind that this is an island it's not an island according to rebellion and according to all those who halt that verbal words can make it a carbonyl but mental thoughts can't make it a carbonyl they can just impose an obligation on you so when you said ahrezu oila zuwaila you're undermining reality it's not an island gamma believer mentally i said this is on my it's nothing it's not it's a joke my thought that this is another doesn't make it a nylon so if you decided a peach is a carbonyl it becomes a carbonyl no why even if you say a peach is a carbonyl that's not gonna i decide my house this house is a carbonyl becomes a carbon either does it become a carbon why doesn't it become a carbonyl because it can't be a carbonyl so if thoughts don't create a status of holiness when you said aresu oiler you said nothing and if you think i raise aula you thought nothing you thought something that's simply not a reality it's not a carbonyl so if you thought something that's not capable in reality why are you obligated the fact that the rambam says you're obligated to bring a carbonyl is why because it's true and became annoyance and now you have to bring it as an idol the reason the ram says is because he's talking about both cases whether you decided in your mind that this is going to be an ila then this is taka carbonilla or you decided in your mind that you have to bring anila so then you have to bring one there's nothing that's holy yet but fact that the rambam says that if you decide in your mind you didn't think i'm obligated to bring an early you thought these were your thoughts this is an oiler if in reality it's not a carbon oiler because your thoughts can affect reality so why are you obligated to do anything you thought something that has no logic meaning has no unlocking significance no again if i make a declaration my computer is a carbonyl doesn't become a carbonyl i i said it words are powerful yeah their words are powerful you have to say something that has halachic legitimacy if i say words don't have a legitimacy they're very nice but it doesn't have a lack of legitimacy if you say that my thoughts don't make the status of an animal holy so stinking what does it do you thought this is annoyed it's not i'm sorry it's not why should i be obligated you thought it's an idola fine you had a very nice thought but it's not if you think i'm obligated to bring another okay cognitive life but if you thought that this is an illa why does that do anything so some are gonna say that's the kid is the kiddish is that if you thought this is gonna be an island you thought this is an island so that obligates you to bring it as an oil even though it's not an island that's not what they're saying they're ever says that's not how you learn that's difficult very difficult it's not reality so the rambam is teaching you that when you thought this is it became another if it became another it's holy because it became another so now you have to bring it as an island you have to bring it as another this is how he learns their amber rubios of engel and bay said and giliani are shastin conduction has a long discussion about us but i want to finally bring anarchy this is the famous observers of rebecca the love of vilna who they met he passed away in 1940. he was also very close to the rabbi rayats and he was one of the great captains of the ship of judaism in pre-war lithuania eastern europe childhood trivia today is hey he says as follows because this is the view that the rabbit maintains unlike his father and even though he doesn't learn that way in the rambam that your words to hashem is like physically giving it over to a person so if you say this acts as an illa this house is dedicated to the basal migration it's fine and the murderer says the same is true with thoughts so what do you see from this mardukai that by saying this ox is an oiler and thinking it is the same status that the hectic is kind of it he says kana hektis is kindness so the motherhood whenever you shine him clearly concurs with his position and says that the thoughts make it holy hectic acquired the house hectic acquired the ox hectors acquired the house if i thought this house should be a carbon meaning dedicated to the bay samitos doesn't mean i'm going to slaughter the house dedicated it becomes hectic i thought this act should be a carbon island it becomes a carbon island should ever brought to his father the gemara compares true man hectares by truma the truman itself became holy through your thoughts so by hector so so there's no difference between thoughts and words it concurs with this position i saw in those days i don't think the eerie was printed but i saw somebody quoting that the meiri actually gives the position of the laboratory of his father like the second view in the rajabic kadurashi malef so we really have different roshanim having different views of elud this is 1944 proving it from the rambam another 40 years pass 54 64 74 84. the rabbi has a fabrian 1985. it's already my times 1985 45 years after his father's passing right now 41 years after his father's passing the fabregan akiv shabbos after the yard said of his father and the rebbe gives then a shear on the rambam rambam rambam is i think pedric yodalit based on the mishna fascinating case you have figs okay is if you have tremor fig only a cayenne can eat it what happens if it falls into regular figs you can't eat any figs unless you have a ratio of a hundred to one so if you have a hundred mundane figs and a truma figs falls in it becomes nullified and you can eat the fix this is called bittel the may of a ratio of 100 to one got it here's the problem you have different colors of figs you have figs that are black you have things that are white you have darker figs you have lighter fix so the question is let's say you have a box a container and you have 50 white figs and 50 dark fix so you have 100 figs and then the trimmer fig fell in but if the tumor fig had a particular color so then it's one in fifty it's not one in a hundred but the view of rabbi akiva and this is that if you don't know what color the fig of the trimmer was so it falls into the box so even though the back says 50 white and 50 black but it's all fig so it becomes bottle and you can eat the fix now that's very strange because in reality it wasn't nullified in 100 it was only nullified in 50 they're different colors and they're not mixable so the rebbe explained this was a whole amazing talk then in shabbos achieve in his jam-bam and later it made its way into the cote city's volume 38 parshas kairak that the that a person's thought a person mindset affects the figs so since i did not know the color of the fig so even though in reality the figs are not mixed because they're different colors but since i did not know the color of the fig that fell in so my mind affects the status of the figs that it's actually nullified in a hundred and therefore you're allowed to eat the figs and even though one of them can be truman it could be misha made they shall allah said again here you see that thought affects the reality of the figs and any jews is even a jews not a great scholar he's a simple jew and all he's thinking about is the fig a very simple thing that he doesn't know the color of the fig he says that creates a change in the status of the fig that it's a din of bitters a whole sicker than shabbos eight kept option you could look it up and part of it went into look at this he says by truma it says so mahshava is very powerful to create rama and therefore marshall is also powerful to create a bittle of trauma which allows a jew to eat it now until this point it seems like the whole argument is about but in that sikh 1985 that ebba added another dimension and suddenly one realized that this was not just a view in he was arguing and debating with his father a fascinating debate how to learn the gemaran conduction and how to learn lakota toyota and how to learn the mission in mila and how to learn the sugi and shuis and how to learn the rambam etc but it's consistent with on the velt on xiaomi of the about the power of thought do my thoughts have an impact on the world outside of me or only inside of me the fact that your thoughts define a lot of your life of course if you think a certain way a thought creates a belief system thoughts create motivations in one direction or another direction thoughts create our system our operating system our neural pathways thoughts become the engine and the battery behind action or inaction that's obvious they used to make fun of placebo effects but today we know that science takes it seriously because if my thoughts have such an impact on my reality that's very powerful but the question is a deeper one what about outside of my reality what about the people around me what about the world around me here we have in that when it comes to carbonace when it comes to trim when it comes to kachin your thoughts actually make a change of status in an animal ingrained well i didn't do anything i didn't touch it i didn't even say anything there's no sound waves durability's father says no it's impossible sorry it can create an obligation in you that said no it affects the reality and this is an argument that goes on from 1933 to 1934 to 1944 to 1985 and many other times throughout the years when the devil would reference this idea of the power of thought and i want to conclude here with this line from the kute's sister islam from that talk shabbos ache of 1985. um what we learn from this is the power of people's thoughts the power of thought of knowledge of conviction of internal mental states shemizela made bits we learn from it both in the negative side one should be cautious and careful with a negative thought a negative thought is negative besides that it can damage the world around the person but let's focus much more on the positive which is always more powerful than the negatives in the tremendous greatness and need for positive thoughts lakshai of batavas azulus to think about the goodness of another person the noise of allah ezra myself i want you to know that says in addition to the help that you can provide to another person through behavior or through words encouraging words inspiring words loving words loving gestures just know how effective thoughts are what is he saying here he's saying here that this precedent in allah is not just a precedent in one area of allah it represents that in a certain element when we're dealing in the world of the divine the world of holiness don't underestimate thoughts thoughts affect me and they infect my environment and they affect my world and they create changes in reality even beyond my perception what is so fascinating about this is if you read up on this topic today in quantum phys in the the studies of neuroscience and quantum physics and mental health this has become such a fundamental thought and even though there's still debates and arguments between different scientists are we being too radical are we being too extreme are we going into denial are we becoming you know fantasizer superstitious but as we see with each passing month this awareness of the power of consciousness and internal consciousness how it affects me horizontally how it affects me vertically how it affects me and the people around me and the world and the environment and the community and of course family and loved ones it's becoming more and more and more obvious and this has been the thought process that the rebbe has been developing here analogically but he says realize the power of positive thoughts about another person when you think about your children how do you think about them when you think about yourself how do you think about yourself when you think about your spouse when you think about another any person when you think about a stranger there's words there's actions obviously those are effective but he says realize the power of thoughts and sometimes the opposite the negativity of the thoughts when we train ourselves and every jew learns to think only good one another what does this mean this doesn't mean that i can't have an honest conversation if i was hurt or there's a misunderstanding but it means my thought process goes into the positive spaces this also doesn't mean to deny if somebody hurt me and it hurts it hurts i need to be able to process that emotion i have to be able to acknowledge that emotion we're not talking here about naivete or living in la la land or suppression or repression or denial but we're talking about my ability to be able to go into my own powerful reservoir of thoughts first of all vis-a-vis myself and then vis-a-vis others this is part of what ghazal means says god combines good thoughts with actions so what does it mean usually it means that even when you have a good thought hashem rewards you it's like you get credit for that but he says it means something even more shakkadeshwar philip hashem shows us that thoughts have an impact the thoughts bring out into fruition and actualization reality um when i think positive thoughts about somebody that itself brings out in every jew in any situation he or she is the good that is inside this person even if the goodness is concealed just like words bring things to the fore thoughts also bring things to the fore they help a person identify in themselves things they did not know earlier that's what it means god combines your thoughts to actions sometimes me thinking about you in a certain way helps you discover those voices those dimensions those faculties those resources those powers that you were unaware of that it should be actualized in your thoughts and your words and your actions in your daily life in the celebration of terry mitzvahs that's the power of thought of makshava you're gonna know i'll call you all and may each of us realize the ability and the power of our thoughts and our words and our actions as the rambam says in chapter 3 look at yourself and the world is balanced and one mitzvah can tip it and the rebel will always repeat the rambam and say one thought one speech one word and one action not just words and actions but also thoughts thoughts matter thoughts are powerful use them well just like you should use your words and actions well i want to conclude with thanking red menachem ben shimon for facilitating this he came to me a few weeks ago a few months ago actually to request this and arranging it and all the promotion publicity i want to thank col for posting it i want to thank all the other websites i don't know the other website so forgive me for not mentioning all the names but i know there were other websites who posted it so thank you very much i want to thank the staff at the yeshiva.net i also want to share with you that today in the morning i gave a class to the women here in muncie it's titled a mind once enlightened does not become dark why the restlessness why the anxiety why the stress once you see truth there's no going back and it was a fascinating class in parishes akiv that was based on a talk on an address by the labor chief the 20th of of 1972 july 31 1972 5732 commemorating the yard side of his father afternoon bezos of the year i was born i don't remember that fabrega and i was a little young a few weeks old but that was the fabregan then and this today in our class we focused on that exceptional expression exceptional inspiring and heartwarming idea you can watch it on the yeshiva.net t-h-e-y-e-s-h-i-v-a dot net our next class is going to be bazel hashem thursday morning 7 45 a.m watch it live or replay on the yeshiva.net we're learning the maimer heihaltsu by the fifth the power of love and understanding why we hate and the topic of next class is going to be how god imprinted his imprint on the helix of every dna molecule and what that meant means physically scientifically and spiritually in our own lives have a wonderful evening thank you very very much for joining us good night oh questions questions questions sorry questions where was it ebb's father's born he was born in a city called pedro in russia his father's name was ribaru schneider his father's name was rebel ave yitzhak he was named after his grandfather rebellion's father his grandfather's father's name was rabar shalom he was the oldest son of the tamartzadek who was the third lubavitcheraba and grandson of the balatanya sirablev yitzchak was the son of rabarakshnayar a son of and i think you misread a word i'm just reading a comment no no i think i'm right i think it's shiny take a look again i'll look but i think i'm right you said that the rocket shover says that the rambam does not hold that the animal becomes holy and he says it twice that rakatrava says it three times not twice okay i saw it twice but thank you for the correction okay question i don't understand how did you answer the they'll look at the toyota if the rebbe is right with all these gemaras so then how did the altar ever write this yeah that was his question to his father he didn't have an answer i don't know you're right the rebbe's father answered beautifully that the kuta toyota and the gemara is not a contradiction the rabbit felt that there is a contradiction there i don't know the answer that that's what they'd ever struggled with maybe you could say that on some level by true men kochem the makshava can create an aramaica as well just like dibur in other words the pasa kona devleve and venakshev teaches you that in these situations the makshava creates sound waves just like dibor perhaps sometimes the consciousness can become concretized just like words perhaps i don't know but that that was that was just the question question what about rashi and meilo who says how do you how do you reconcile that yeah that's a question that's the question he asked and the only way to answer that is by saying either that rashi holds marshava doesn't do the job which is difficult based on rationing and trauma in kidusan and or you say that rashi means to negate action but not to negate thought in other words you don't need to do something words are enough but rashi includes also thought that's what you could say but it is somewhat difficult that's why we have these two sides that's why we have these two sides and it seems like brings from the mardukai like the laboratory understood that it actually becomes crucial right uh the guillotine of joseph engel quotes the advance of advance who says it's so exaggerated he frizz says some people are taking this too far when they say that thoughts change the status of an animal their advantage says i'm sorry this is too far and abios of engel challenges their advance like the rabbit challenges his father and he tries to reconcile holds that you only have to bring it it doesn't become kaddish but himself brings the murder height that it does become holy she also brings both sides um uh if you look at the rambam franco shopsy frenkel's rambam rip shops over there and he'll cast my second perique dollar in the back he brings around tana heroin and we'll all deal about this a huge dwarf rum a heavy heavy piece about this how you understand it is it is the saffros paneer there's a big aveni nasir on the topic there's a glyani ashas on the topic this is we have the rambam we have rashi we have thai swiss of course and we have the hirajuba the rajput we have the now we have the iri that was printed only in our generation who apparently the concurs with de la bavajra's father's position okay everybody thank you for the questions thank you for being here and have a good night um yeah