Monday, December 1, 2008
Tanya Notes
Here's the notes I have...a bit incomplete...
PEREK YUD CHES
We’re in a marriage with Hashem – how can we have this relationship if we don’t have an emotional connection?
It is close to you – to do all the mitzvos. It’s so close to you, you’ll want to do it, from the depth of your heart.
Until perek yud ches the rebbe covered the long short way – learn learn understand it all. But what about a person that doesn’t have that ability? Not smart enough or emotional?
3 things you need: 1) Brain to think & meditate 2) there has to be knowledge 3) be able to bring it down so it affects your emotions
Perek Yud Ches comes and says you don’t need your brain – and it’s me’od – VERY close! You have an innate love, you just have to tap into it.
How is this ahava mesuteres/tiviis different from an ahava sichlis?
(story: guard took oath to stand through anything in front of the palace, and feet froze. Was being whipped ‘if you would have been excited about that oath you took it would have warmed you up so you wouldn’t freeze!)
A. where does the love come from?
B. what defines it?
C. how did we get it as a yerusha?
D. you also have to have fear
flow of Tanya
ki karov elecha – it’s close to you. You have 2 nefashos – there’s a love & fear for Hashem in both – you can start to love Hashem by really really learning about Him
But what happens if someone isn’t so bright? How can the pasuk say ki karov elecha hadavar MEOD?
Is belief higher than understanding?
Our brain understands that we don’t have to understand everything.
Until now we were talking about an intellectual love. Now we’re going to tap into the ahava misuteres. What’s the difference between these 2 loves?
Shlomo says to his lover: “my sister my life” – this seems like a contradiction.
Wife = manmade love – complicated – divorce, hate each other – passion – because it’s manmade it could end, more intense BECAUSE it’s manmade
= AHAVA SICHLIS
Sister = natural love – calm love, nothing will tear them apart, deep down it’s always there, it’s deep = AHAVA MISUTERES
You just have to know you have it! Example: people don’t know they’re siblings – there’s no feeling – then find out they’re siblings – there’s feeling there, it can develop to love
love passed down from our avos – the truth of truth –
again – 4 questions:
A. where does the love come from?
B. what defines it?
C. how did we get it as a yerusha? How is it possible?**
D. Where does Yira fit into this?
**if you inherit something from a person, it’s the same but expressed differently. If father is an angry person- you may be angry too but doesn’t mean you hate the same person.
The avos were chariots – chariot has no identity of its own – goes wherever the horse takes it - “vyaal elokim ME’AL avraham’ Hashem left from on top of avraham – US we are our identity and we give in to G-d – but that’s who they were, no choices in it. Therefore, they had the ability to draw down nefesh, ruach, neshama to every single one of their children.
Nefesh – living soul – what gives life to your body, most gashmius
They didn’t put the love in us – they put the nefesh ruach neshama & us and that triggers the love.
Yira question- with method #1 I’ve worked on creating ahava so I’ve also created yira. But here, we’re saying we already have the ahava – so where does the yira fit into it? Do we have to cultivate it, we’re born with it, etc?
In husband and wife – can’t just want to be passionate – have obligations to each other.
* * * *
Merkova – just like someone doesn’t have to tell/motivate you to wake up & breathe – the avos, their very makeup was that they serve Hashem
(question about free choice – they molded themselves so that Hashem became their whole existence)
Answer C: They don’t give us the love. They give us a nefesh, ruach, neshama that intrinsically has this love.
Our sould comes from the 10 sefiros of holiness from the 4 worlds – given to each of us based on our level and our actions – even the simplest people.
Chesed - kindness
Gevura – judgement
Teferes – unity, harmony
Netzach – endurance, conviction, perseverance
Hod – humility
Yisod – bonding
Malchus – leadership
Malchus expresses it to the next level – bring it to action - speech (like it is in seder hishtalshelus)
Idea goes through this process
When Hashem has the idea to create a world it goes through this process also – everyone’s neshama comes from a different level in seder hishtalshelus
Based on our FUTURE ACTIONS – if later we change, we can change the level of our neshama. When a soul is conceived, it could be from the lowest, lowest, level – nefesh, dnefesh, dmalchus, dasiya – but even so, the highest level is also found in the lowest
everything comes from the chochma
“KULAM bchochma asisa”
“Hashem b’chochma yisod aretz” – aretz = malchus – goes from chochma to malchus – chochma impacts the very bottom – just like your brain impacts the way your toes move
sometimes the sinners of Israel draw down very high neshamos because these neshamos were found in the depth of klipa
why are we so crazy about chochma?chochma is the source for any intellectual thought or understanding
seichel = the idea
Havana = understanding it
chochma = koach ma
life all boils down to relationships – 2 identities coming together.
What is a perfect relationship?
Working together for a common goal –
You don’t understand something because your brain is a person and doesn’t want to have that relationship.
Chochma comes into play – it pushes the YOU away – that was the impedement – chochma is bittul – then you can understand – then something else can come in. But then it has to register it in your brain – that’s binah.
YOU didn’t get – the concept got YOU!
3 differences between chochma & bina:
1. chochma sounds clear & nice but you don’t really understand it – binah you understand it
2. you’ll always forget chochma – once you think about it & understand it then you remember it.
3. chochma is less words – bina is more words.
Why doesn’t or ain sof enclothe itself in chessed first? Because it’s already an identity – binah’s already an identity – chochma is the ultimate of the lack of identity – that’s why or ain sof goes there.
A fool’s not smart, so he believes everything. So if you understand anything, it can be much much harder to believe. But everyone’s like a fool relative to Hashem – NO ONE can understand Hashem.
Even though I’m like a b’haima – I don’t understand anything – ani tamid imach
The VERY FACT that you don’t understand is where faith is expressed.
What’s the difference between someone who’s moser nefesh and some other martyr who kills himself for his faith?
Mesiras nefesh is emunah above chochma, the other is emunah below chochma
If you try to explain to them how they shouldn’t kill themselves they don’t want to hear because they’re scared it will lower their faith – it’s an intellectual decision they make based on what they know/think – calculate the reward they’ll get its, all about YOU – its even below chochma (because chochma is where you don’t exist)
Mesiras nefesh is you’re not there – no intellectual decision – Hashem dominates you
If you have a secular muslim he won’t blow himself up if someone tells him to – you can have a yid that had nothing to do with yiddishkeit and he’ll be moser nefesh all kiddush Hashem
That’s why even ignorant people can have ahava mesuteres – even if they can’t contemplate it – because it’s NOT about understanding (binah) – it’s about chochma where you don’t exist
The fact that I’m like a bahaima – that’s why I’m with you all the time
The ahava mesuteres illuminates the WHOLE person – it’s rooted in chochma but it spreads to bina, daas, even middos. Starts in chochma because it transcends daas – above understanding.
PEREK YUD TES
We have to explain like it says ner Hashem nishmas adam. Jewish people are called adam ‘atem kriyum adam’ and not the goyim. Their neshama is like the flame of a candle that constantly, naturally, strives to go upwards. The flame naturally wants to leave the wick, it wants to cleave to the universal element of fire. Once it goes up and leaves the wick it doesn’t exist. That’s the nature of a flame. Nature is something that can’t be understood, that’s just the way it is.
Why a mashal of fire?
we try to find the most refined example of gashius
so too our neshama wants to depart and leave our body, and if not for the body it would cleave to.
Ner Hashem nishmas adam – Hashem’s candle is our neshama – what does Hashem want to see? He looks into our life with the candle of our neshama.
We’re constantly searching for the meaning of life – using the candle of our neshama.
1st 3 months: sheep, bull, twins
3 types of marriages – one marriage to each type
marriage of sheep – 1 dominating person & the other persons like a sheep
bull – 2 bulls
chose twins – they look exactly alike, but when you look in the other person you see yourself
all the 4 elements you can contain – fire you can’t, its always trying to break away from it’s existence – it consumes whatever’s containing it
fire is the only thing that’s close to non – existence – it doesn’t want to exist – doesn’t scream out ‘ I exist ‘
the definition of teva is that we don’t understand why
the nefesh is being feuled by the ohr ain sof in chochma – chochma = I don’t exist
goyim come from klipa – that’s why they do things for themselves – have a YESH – I want
poshei yisroel – this nitzutz is in golus – trapped by the nefesh habahamis
Whys it called mesuteres? It’s hidden – most of the time not revealed because in golus
Why isn’t chochma powerful enough to free the ahava?
The chochma itself isn’t chained up
It’s usually asleep – when in a sitch of mesiras nefesh then it’s awakened
What controls us? A ruach shtus
2 forms of ruach shtus:
1 – we know who we are, we know it’s wrong – just insanity
2 – it distorts – convince yourself its not wrong etc
what's the diff between golus & shina
1- golus – you take that energy/quality and use it for klipa
2- that energy/quality is not being used
SUMMARY
up till perek yud tes the person was struggling to feel a love for Hashem. Comes with a new method – don’t have to be smart, it’s automatically there. It’ll come up at certain times. Concealed and natural. Every person is born with it. In the neshama there’s chochma shebinefesh – koach mah – it’s not existent – you finally get the chochma when you put yourself aside. Just lik a flame – always strives up towards non existence. That’s the level of mesiras nefesh, rooted in the chochma shebinefesh. Since it’s natural that means it’s unexplainable. Ruach shtus can always be dominating us, and then it comes to do or die and everyone will give up life for Hashem. The chochma can be asleep or in golus.
PEREK YUD CHES
We’re in a marriage with Hashem – how can we have this relationship if we don’t have an emotional connection?
It is close to you – to do all the mitzvos. It’s so close to you, you’ll want to do it, from the depth of your heart.
Until perek yud ches the rebbe covered the long short way – learn learn understand it all. But what about a person that doesn’t have that ability? Not smart enough or emotional?
3 things you need: 1) Brain to think & meditate 2) there has to be knowledge 3) be able to bring it down so it affects your emotions
Perek Yud Ches comes and says you don’t need your brain – and it’s me’od – VERY close! You have an innate love, you just have to tap into it.
How is this ahava mesuteres/tiviis different from an ahava sichlis?
(story: guard took oath to stand through anything in front of the palace, and feet froze. Was being whipped ‘if you would have been excited about that oath you took it would have warmed you up so you wouldn’t freeze!)
A. where does the love come from?
B. what defines it?
C. how did we get it as a yerusha?
D. you also have to have fear
flow of Tanya
ki karov elecha – it’s close to you. You have 2 nefashos – there’s a love & fear for Hashem in both – you can start to love Hashem by really really learning about Him
But what happens if someone isn’t so bright? How can the pasuk say ki karov elecha hadavar MEOD?
Is belief higher than understanding?
Our brain understands that we don’t have to understand everything.
Until now we were talking about an intellectual love. Now we’re going to tap into the ahava misuteres. What’s the difference between these 2 loves?
Shlomo says to his lover: “my sister my life” – this seems like a contradiction.
Wife = manmade love – complicated – divorce, hate each other – passion – because it’s manmade it could end, more intense BECAUSE it’s manmade
= AHAVA SICHLIS
Sister = natural love – calm love, nothing will tear them apart, deep down it’s always there, it’s deep = AHAVA MISUTERES
You just have to know you have it! Example: people don’t know they’re siblings – there’s no feeling – then find out they’re siblings – there’s feeling there, it can develop to love
love passed down from our avos – the truth of truth –
again – 4 questions:
A. where does the love come from?
B. what defines it?
C. how did we get it as a yerusha? How is it possible?**
D. Where does Yira fit into this?
**if you inherit something from a person, it’s the same but expressed differently. If father is an angry person- you may be angry too but doesn’t mean you hate the same person.
The avos were chariots – chariot has no identity of its own – goes wherever the horse takes it - “vyaal elokim ME’AL avraham’ Hashem left from on top of avraham – US we are our identity and we give in to G-d – but that’s who they were, no choices in it. Therefore, they had the ability to draw down nefesh, ruach, neshama to every single one of their children.
Nefesh – living soul – what gives life to your body, most gashmius
They didn’t put the love in us – they put the nefesh ruach neshama & us and that triggers the love.
Yira question- with method #1 I’ve worked on creating ahava so I’ve also created yira. But here, we’re saying we already have the ahava – so where does the yira fit into it? Do we have to cultivate it, we’re born with it, etc?
In husband and wife – can’t just want to be passionate – have obligations to each other.
* * * *
Merkova – just like someone doesn’t have to tell/motivate you to wake up & breathe – the avos, their very makeup was that they serve Hashem
(question about free choice – they molded themselves so that Hashem became their whole existence)
Answer C: They don’t give us the love. They give us a nefesh, ruach, neshama that intrinsically has this love.
Our sould comes from the 10 sefiros of holiness from the 4 worlds – given to each of us based on our level and our actions – even the simplest people.
Chesed - kindness
Gevura – judgement
Teferes – unity, harmony
Netzach – endurance, conviction, perseverance
Hod – humility
Yisod – bonding
Malchus – leadership
Malchus expresses it to the next level – bring it to action - speech (like it is in seder hishtalshelus)
Idea goes through this process
When Hashem has the idea to create a world it goes through this process also – everyone’s neshama comes from a different level in seder hishtalshelus
Based on our FUTURE ACTIONS – if later we change, we can change the level of our neshama. When a soul is conceived, it could be from the lowest, lowest, level – nefesh, dnefesh, dmalchus, dasiya – but even so, the highest level is also found in the lowest
everything comes from the chochma
“KULAM bchochma asisa”
“Hashem b’chochma yisod aretz” – aretz = malchus – goes from chochma to malchus – chochma impacts the very bottom – just like your brain impacts the way your toes move
sometimes the sinners of Israel draw down very high neshamos because these neshamos were found in the depth of klipa
why are we so crazy about chochma?chochma is the source for any intellectual thought or understanding
seichel = the idea
Havana = understanding it
chochma = koach ma
life all boils down to relationships – 2 identities coming together.
What is a perfect relationship?
Working together for a common goal –
You don’t understand something because your brain is a person and doesn’t want to have that relationship.
Chochma comes into play – it pushes the YOU away – that was the impedement – chochma is bittul – then you can understand – then something else can come in. But then it has to register it in your brain – that’s binah.
YOU didn’t get – the concept got YOU!
3 differences between chochma & bina:
1. chochma sounds clear & nice but you don’t really understand it – binah you understand it
2. you’ll always forget chochma – once you think about it & understand it then you remember it.
3. chochma is less words – bina is more words.
Why doesn’t or ain sof enclothe itself in chessed first? Because it’s already an identity – binah’s already an identity – chochma is the ultimate of the lack of identity – that’s why or ain sof goes there.
A fool’s not smart, so he believes everything. So if you understand anything, it can be much much harder to believe. But everyone’s like a fool relative to Hashem – NO ONE can understand Hashem.
Even though I’m like a b’haima – I don’t understand anything – ani tamid imach
The VERY FACT that you don’t understand is where faith is expressed.
What’s the difference between someone who’s moser nefesh and some other martyr who kills himself for his faith?
Mesiras nefesh is emunah above chochma, the other is emunah below chochma
If you try to explain to them how they shouldn’t kill themselves they don’t want to hear because they’re scared it will lower their faith – it’s an intellectual decision they make based on what they know/think – calculate the reward they’ll get its, all about YOU – its even below chochma (because chochma is where you don’t exist)
Mesiras nefesh is you’re not there – no intellectual decision – Hashem dominates you
If you have a secular muslim he won’t blow himself up if someone tells him to – you can have a yid that had nothing to do with yiddishkeit and he’ll be moser nefesh all kiddush Hashem
That’s why even ignorant people can have ahava mesuteres – even if they can’t contemplate it – because it’s NOT about understanding (binah) – it’s about chochma where you don’t exist
The fact that I’m like a bahaima – that’s why I’m with you all the time
The ahava mesuteres illuminates the WHOLE person – it’s rooted in chochma but it spreads to bina, daas, even middos. Starts in chochma because it transcends daas – above understanding.
PEREK YUD TES
We have to explain like it says ner Hashem nishmas adam. Jewish people are called adam ‘atem kriyum adam’ and not the goyim. Their neshama is like the flame of a candle that constantly, naturally, strives to go upwards. The flame naturally wants to leave the wick, it wants to cleave to the universal element of fire. Once it goes up and leaves the wick it doesn’t exist. That’s the nature of a flame. Nature is something that can’t be understood, that’s just the way it is.
Why a mashal of fire?
we try to find the most refined example of gashius
so too our neshama wants to depart and leave our body, and if not for the body it would cleave to.
Ner Hashem nishmas adam – Hashem’s candle is our neshama – what does Hashem want to see? He looks into our life with the candle of our neshama.
We’re constantly searching for the meaning of life – using the candle of our neshama.
1st 3 months: sheep, bull, twins
3 types of marriages – one marriage to each type
marriage of sheep – 1 dominating person & the other persons like a sheep
bull – 2 bulls
chose twins – they look exactly alike, but when you look in the other person you see yourself
all the 4 elements you can contain – fire you can’t, its always trying to break away from it’s existence – it consumes whatever’s containing it
fire is the only thing that’s close to non – existence – it doesn’t want to exist – doesn’t scream out ‘ I exist ‘
the definition of teva is that we don’t understand why
the nefesh is being feuled by the ohr ain sof in chochma – chochma = I don’t exist
goyim come from klipa – that’s why they do things for themselves – have a YESH – I want
poshei yisroel – this nitzutz is in golus – trapped by the nefesh habahamis
Whys it called mesuteres? It’s hidden – most of the time not revealed because in golus
Why isn’t chochma powerful enough to free the ahava?
The chochma itself isn’t chained up
It’s usually asleep – when in a sitch of mesiras nefesh then it’s awakened
What controls us? A ruach shtus
2 forms of ruach shtus:
1 – we know who we are, we know it’s wrong – just insanity
2 – it distorts – convince yourself its not wrong etc
what's the diff between golus & shina
1- golus – you take that energy/quality and use it for klipa
2- that energy/quality is not being used
SUMMARY
up till perek yud tes the person was struggling to feel a love for Hashem. Comes with a new method – don’t have to be smart, it’s automatically there. It’ll come up at certain times. Concealed and natural. Every person is born with it. In the neshama there’s chochma shebinefesh – koach mah – it’s not existent – you finally get the chochma when you put yourself aside. Just lik a flame – always strives up towards non existence. That’s the level of mesiras nefesh, rooted in the chochma shebinefesh. Since it’s natural that means it’s unexplainable. Ruach shtus can always be dominating us, and then it comes to do or die and everyone will give up life for Hashem. The chochma can be asleep or in golus.
Sicha Level 3 - Vayetzei
tzon is from the shoresh of yetzia – you go out & try to elevate the world
and this avoda brings forth the emeseh bittul of a yid to Hashem (not necessarily when he’s learning torah)
yaakov had 2 stages in life:
1 – learning in yeshivas shem v’ever – involved in torah
2 – im lavan garti – totally absorbed in his job, taryag mitzvos shamarti, 12 shevatim conceived there – charan – the place where Hashem’s wrath is – that’s the bittul of tzon
he walked away with tzon – a new level of bittul he never had before
vayifratzu bimod meod – broke out of the boundaries of yeshiva & went into the world – then you have bimod me’od
(MISSING PART IN THE MIDDLE)
vov: tzon has to have a little ben, and ben has to have a little tzon. You can’t be a nothing – have to have some identity. But can’t be all identity – have to recognize asher nasan lanu.
Has to be middas ha’azus – strength. Not to be embarrassed from those that mock you, and to have gibbur over his yetzer hara.
You are so strong BECAUSE of your bittul,
If the gevura comes because of your yeshus – you can lose – yeshus is the opposite of kedusha – this turns into a bad personality that doesn’t let you serve Hashem properly
When your identity comes from from Torah (bittul)
This is why the tur brings the baal hamaamer: r’ yehuda ben tayma
Hints to the hora’ah we get from it
Yehuda = hodaah – bittul & gratitude
It’s not enough to just start with bittul and then become an identity, you have to have “ben tayma” – to be said. Constantly being said, expressed, during the ego and personality – you see that behind it there’s bittul – it’s not about himself, it’s about torah telling him to.
Zayin: it wasn’t enough for him to just deal with tzon. Has avadim, shfachos, gamalim – bigger things with more of an existence.
2 points:
1. although he dealt with these bigger animals, he acquired them through tzon
2. even after he had the other things, he kept the tzon and that was is main thing – bittul is always the main thing, even when you have to have ego
ches: now we understand why it says all these things before the tzon – it all comes from tzon but you’re not just bittul – you have an existence. First show the strength & boldness he has – shor, chamor etc. on the outside you look like that, but on the inside it’s all coming from bittul.
Tes: the horaah: you have to spend time in yeshiva, but also go out and conquer the world – especially at this time right before moshiach. In the era of the Talmud the main thing was learning – people were really torasu umnaso. Now in our generations in golus – have to go out into the world – it’s saving neshamos.
He doesn’t care where or how, wherever Hashem takes him he goes out and tries to save neshamos. You’re on the aibishter’s shlichus – doesn’t matter the age, who they are – every jew is Hashem child (doesn’t matter if they’re spotted, (tzon), or not) Yaakov took care of all the tzon.
This will prepare all yidden for moshiach – where no jew will be left behind.
and this avoda brings forth the emeseh bittul of a yid to Hashem (not necessarily when he’s learning torah)
yaakov had 2 stages in life:
1 – learning in yeshivas shem v’ever – involved in torah
2 – im lavan garti – totally absorbed in his job, taryag mitzvos shamarti, 12 shevatim conceived there – charan – the place where Hashem’s wrath is – that’s the bittul of tzon
he walked away with tzon – a new level of bittul he never had before
vayifratzu bimod meod – broke out of the boundaries of yeshiva & went into the world – then you have bimod me’od
(MISSING PART IN THE MIDDLE)
vov: tzon has to have a little ben, and ben has to have a little tzon. You can’t be a nothing – have to have some identity. But can’t be all identity – have to recognize asher nasan lanu.
Has to be middas ha’azus – strength. Not to be embarrassed from those that mock you, and to have gibbur over his yetzer hara.
You are so strong BECAUSE of your bittul,
If the gevura comes because of your yeshus – you can lose – yeshus is the opposite of kedusha – this turns into a bad personality that doesn’t let you serve Hashem properly
When your identity comes from from Torah (bittul)
This is why the tur brings the baal hamaamer: r’ yehuda ben tayma
Hints to the hora’ah we get from it
Yehuda = hodaah – bittul & gratitude
It’s not enough to just start with bittul and then become an identity, you have to have “ben tayma” – to be said. Constantly being said, expressed, during the ego and personality – you see that behind it there’s bittul – it’s not about himself, it’s about torah telling him to.
Zayin: it wasn’t enough for him to just deal with tzon. Has avadim, shfachos, gamalim – bigger things with more of an existence.
2 points:
1. although he dealt with these bigger animals, he acquired them through tzon
2. even after he had the other things, he kept the tzon and that was is main thing – bittul is always the main thing, even when you have to have ego
ches: now we understand why it says all these things before the tzon – it all comes from tzon but you’re not just bittul – you have an existence. First show the strength & boldness he has – shor, chamor etc. on the outside you look like that, but on the inside it’s all coming from bittul.
Tes: the horaah: you have to spend time in yeshiva, but also go out and conquer the world – especially at this time right before moshiach. In the era of the Talmud the main thing was learning – people were really torasu umnaso. Now in our generations in golus – have to go out into the world – it’s saving neshamos.
He doesn’t care where or how, wherever Hashem takes him he goes out and tries to save neshamos. You’re on the aibishter’s shlichus – doesn’t matter the age, who they are – every jew is Hashem child (doesn’t matter if they’re spotted, (tzon), or not) Yaakov took care of all the tzon.
This will prepare all yidden for moshiach – where no jew will be left behind.
Sicha Level 3 - Chayei Sara
3 people got their answer right when they finished davening: moshe, shlomo, eliezer
moshe: davened to Hashem by korach that the earth should swallow them up
shlomo: fire came down
seems to say that its based on their personality, these are great people –they all share a common thread
Q: Where does eliezer come in? And he even surpassed them & got it while he was still finishing davening.
Q: If it’s a personality thing, these are the ONLY 3 people that were answered right away?
Q: If it has to do with what they were davening FOR, then what was so special about what they were davening for?
Beis: What does it mean to be answered just as you finish davening?
Rambam: a baal teshuva may surpass a tzaddik because he’s so intense he cries out and right away he answers.
“Hateshuva mikareves es harichokim” yesterday this person was far & disgusted – now he;s loved and close to Hashem – but why does
Why does the rambam separate the being close to Hashem and being answered right away into 2 separate halachos?
To show that there are 2 levels in teshuva:
1. you become close with Hashem
2. you become ONE with Hashem with dveikus – therefore your requests are answered right away
When you take something from someone and it takes time – you know you’re not one with that thing. It doesn’t take time to move your food.
time and space are dependant on each other.
daled:
maybe it’s dependant on the type of thing they were asking for.
Shlomo: asked for shechina to rest in bhmk
Moshe: asking to get rid of Korach
Eliezer: marriage of Yitzchak
these are the 3 types of unity in the world:
the bhmk – the ultimate of Oneness in the world
korach – ki Hashem shilchani
THE BHMK – the very first time there was an expression of something physical – defined by time & space – this had an expression of G-dliness
Makom screamed out bilti makom!
Korach – when is a person united the most with Hashem? During nevua – not saying his own words. They become one with Hashem to the point of what they see, think & speak is Hashem. This is expressed through Moshe Rabbeinu – ki Hashem shilchani – I’m not here on my own – You sent me. Moshe asked for it & the earth opened up. What does it show us? That Moshe was One with Hashem.
Tefila of Eliezer: sometimes the servants of avos had greater speech than their sons
Chassidus explains:
Who are the banim of the avos? Me, you… - this was matan torah
Who are avdei ha’avos – eliezer etc
Matan Torah was the ultimate expression of the unit of elyon & tachton.
Before matan torah elyonim & tachtonim couldn’t mix.
Unified it with something that transcends our world – elokus
Matan torah happened because of the 2000 years before it – but everything that happens after matan torah also is affected by what happened before it
The very first time there was an idea of elyonim & tachtonim was the marriage of Yitzchak & rivka.
Yitzchak avinu was the very first child who had a bris at 8 days old – past all of avraham’s tests – akeidas Yitzchak – olah temima – never left EYH
Rivkah came from the exact opposite – outside of eretz yisroel – her family
‘vahuya lbasar echad’ – that job was entrusted to eliezer
When avraham & sara got mitzvah he didn’t have the bris yet so he wasn’t an olah temima – they lived in charan in a state of impurinty
Mayseh avos siman lbanim – the sign & nesinas koach of this is that it gives the power & strength for matan torah
zayin: shlomo & moshe were answered when they finished davening
eliezer was answered while he was still davening
shlomo & moshe – a person being unified with Hashem – still 2 separate things – 3 stages – before nevua, during nevua, and after nevua
Same with BHMK – there can be a time when we can’t see giluy elokus in the bhmk
But torah is even more unified – can never be changed – from the beginning its one and it will always be one – torah is the ultimate of oneness – oraysa vkudsha brich hu kula chad – totally one with Hashem
It has a higher quality than the bhmk & nevua – they were 2 things that were made One
Torah was always one – therefore elizer was answered even before he finished asking
Ches: on the pasuk – vayihi hu terem kilah ldaber – unifying the world with gdliness
Rebbe rashab says 2 types of unifying the world with gdliness
Hasholaich imarto aretz: the hamshacha that comes down through seder hishtalshelus, level by level, until it gets down.
Mhaira yarutz divaro: its so fast – comes right down to the bottom
What's the difference between them? It depends where its coming from – if its from a level that has a shaychus to seder hishtalshelus, it goes down through seder hishtalshelus
If it’s an above & beyond level it can just jump over the whole process
Their davening was so great that it reached the above & beyond level & therefore they were answered right away
Elizers asking for Yitzchak – who’s shoresh is in gevurah – the gevurah ‘expedites it’ – comes even faster – while he’s still davening
When we get something down here from the level of seder hishtalshelus its like when you unite 2 things. But when or ain sof comes down – what's higher than seder hishtalshelus – it’s only always Oneness – the world is completely one with Hashem
moshe: davened to Hashem by korach that the earth should swallow them up
shlomo: fire came down
seems to say that its based on their personality, these are great people –they all share a common thread
Q: Where does eliezer come in? And he even surpassed them & got it while he was still finishing davening.
Q: If it’s a personality thing, these are the ONLY 3 people that were answered right away?
Q: If it has to do with what they were davening FOR, then what was so special about what they were davening for?
Beis: What does it mean to be answered just as you finish davening?
Rambam: a baal teshuva may surpass a tzaddik because he’s so intense he cries out and right away he answers.
“Hateshuva mikareves es harichokim” yesterday this person was far & disgusted – now he;s loved and close to Hashem – but why does
Why does the rambam separate the being close to Hashem and being answered right away into 2 separate halachos?
To show that there are 2 levels in teshuva:
1. you become close with Hashem
2. you become ONE with Hashem with dveikus – therefore your requests are answered right away
When you take something from someone and it takes time – you know you’re not one with that thing. It doesn’t take time to move your food.
time and space are dependant on each other.
daled:
maybe it’s dependant on the type of thing they were asking for.
Shlomo: asked for shechina to rest in bhmk
Moshe: asking to get rid of Korach
Eliezer: marriage of Yitzchak
these are the 3 types of unity in the world:
the bhmk – the ultimate of Oneness in the world
korach – ki Hashem shilchani
THE BHMK – the very first time there was an expression of something physical – defined by time & space – this had an expression of G-dliness
Makom screamed out bilti makom!
Korach – when is a person united the most with Hashem? During nevua – not saying his own words. They become one with Hashem to the point of what they see, think & speak is Hashem. This is expressed through Moshe Rabbeinu – ki Hashem shilchani – I’m not here on my own – You sent me. Moshe asked for it & the earth opened up. What does it show us? That Moshe was One with Hashem.
Tefila of Eliezer: sometimes the servants of avos had greater speech than their sons
Chassidus explains:
Who are the banim of the avos? Me, you… - this was matan torah
Who are avdei ha’avos – eliezer etc
Matan Torah was the ultimate expression of the unit of elyon & tachton.
Before matan torah elyonim & tachtonim couldn’t mix.
Unified it with something that transcends our world – elokus
Matan torah happened because of the 2000 years before it – but everything that happens after matan torah also is affected by what happened before it
The very first time there was an idea of elyonim & tachtonim was the marriage of Yitzchak & rivka.
Yitzchak avinu was the very first child who had a bris at 8 days old – past all of avraham’s tests – akeidas Yitzchak – olah temima – never left EYH
Rivkah came from the exact opposite – outside of eretz yisroel – her family
‘vahuya lbasar echad’ – that job was entrusted to eliezer
When avraham & sara got mitzvah he didn’t have the bris yet so he wasn’t an olah temima – they lived in charan in a state of impurinty
Mayseh avos siman lbanim – the sign & nesinas koach of this is that it gives the power & strength for matan torah
zayin: shlomo & moshe were answered when they finished davening
eliezer was answered while he was still davening
shlomo & moshe – a person being unified with Hashem – still 2 separate things – 3 stages – before nevua, during nevua, and after nevua
Same with BHMK – there can be a time when we can’t see giluy elokus in the bhmk
But torah is even more unified – can never be changed – from the beginning its one and it will always be one – torah is the ultimate of oneness – oraysa vkudsha brich hu kula chad – totally one with Hashem
It has a higher quality than the bhmk & nevua – they were 2 things that were made One
Torah was always one – therefore elizer was answered even before he finished asking
Ches: on the pasuk – vayihi hu terem kilah ldaber – unifying the world with gdliness
Rebbe rashab says 2 types of unifying the world with gdliness
Hasholaich imarto aretz: the hamshacha that comes down through seder hishtalshelus, level by level, until it gets down.
Mhaira yarutz divaro: its so fast – comes right down to the bottom
What's the difference between them? It depends where its coming from – if its from a level that has a shaychus to seder hishtalshelus, it goes down through seder hishtalshelus
If it’s an above & beyond level it can just jump over the whole process
Their davening was so great that it reached the above & beyond level & therefore they were answered right away
Elizers asking for Yitzchak – who’s shoresh is in gevurah – the gevurah ‘expedites it’ – comes even faster – while he’s still davening
When we get something down here from the level of seder hishtalshelus its like when you unite 2 things. But when or ain sof comes down – what's higher than seder hishtalshelus – it’s only always Oneness – the world is completely one with Hashem
Sicha Level 3 - Lech Lecha
Alef: Avraham got the reward of the 10 generations before him to show the erech apayim of Hashm.
Whos reward did avraham get? They were BAD, whys he being rewarding for them?
Ten generations till noach and they were killed in mei hamabul. But noach didn’t get their reward.
Meforshim answer that every person has their own chelek in gan eded before he comes to this world. If he gets a chelek in gehennim, then when someone who’s worthy comes along gets his spot.
But then why didn’t Noach get the first ten generations schar? Noach was a tzaddik in his generation, so he should have gotten everyone else’s schar.
Beis: Some meforshim say that noach didn’t do ‘kiruv’ and avraham went out to the other yidden, so that’s why he got all their reward.
So if noach didn’t get the reward then were did those cheleks in gan eden go?
You can’t say that no one got it, because it says that adam & chava were put in gan eded “l’avda u’lshamra’. Then chet etz hadaas happened, they were thrown out, and gan eden became the schar. Gan eden is a place where a person gets his ultimate place. So you can’t say that no one got the place.
We have to say that from the beginning those generations didn’t have any schar to start with.
What is the chiddush that the mishna’s trying to tell us that Hashem is erech apayim? We know this already – Hashem has his compassion & he doesn’t pour out his wrath we know that it refers to tzaddikim & reshaim. But KAMAH erech apayim – but the question is how long? He is erech apayim for even ten generations!
Q: What do we meen EVEN ten generations?
Q: What’s special about TEN?
Daled:
First we have to explain another concept – the order of the mishnayos is exact. What’s the connection between the 10 generations from adam to noach to the previous mishna that 10 maamoros the world was created? It’s not that it’s in chronological order b/c then it says about the things created on erev shabbos
Why 10 utterances – he could have done 1? To punish the reshaim that destroy the world, and to reward the tzaddikim who are mikayem the world
Now apply it to the next mishna.
From adam to noach – reshaim
noach came and was mikayem the world – make a kiyum to all those 10 generations before him –
Hey:
What's the difference between the 2 sets of 10 that one gets destroyed & 1 avraham gets their reward?
When they came & conquered a town some things had to be left & couldn’t be touched & some could be taken back with them.
Apply this to our war with bad in the world. There’s 2 types of bad. Certain things that can only be elevated by staying way from them – and actually BREAKING them, and certain things can be elevated.
The concept of the para aduma was of something totally evil – to be mechaper on someone that sinned. You consume it completely – not like you eat some if it. It’s takana is completely destroying it. Then you’re left with the ashes – the koach hamisava – basically the essence – and you can take that and use it to purify something.
Vov: Certain things can be transformed & elevated by using them for good. The first 10 generations couldn’t be elevated & had to be destroyed. But from Noach to Avraham the source was klipas noga. Avraham realized that there was a spark of goodness in them, and he came & changed the world and got all their schar.
Zayin: 10 is shleimus – that’s why a minyan is 10. Everything in kedusha is mirrored in the opposite of kedusha. There are 10 sefiros dklipa – the ultimate of klipa. That’s why Hashem waits 10 generations b/c it represents 10 bechinos – gives us the opportunity to walk away before it’s COMPLETE bad.
A person is an olam katan. In the world there were 10 generations then 10 generations. A person could be up to 10 days of not good involvement
“v’hisbarech blvavo laimor shalom yehiyeh li ki brshirirus libi elech”
Don’t say well I did it till now and nothing happened. Hashem is waiting for your teshuva - you never know when the “mei hamabul” will hit. But instead of just getting rid of the bad you did, you have to make up for all the good you missed doing.
“Get up and change the world”. There will never be a hey cheshvan tof shin samach tes again. You have to busy yourself with the lessen of the 2nd 10 generations, how can you retroactively elevate those 10 days that you were sunk into evil?
Whos reward did avraham get? They were BAD, whys he being rewarding for them?
Ten generations till noach and they were killed in mei hamabul. But noach didn’t get their reward.
Meforshim answer that every person has their own chelek in gan eded before he comes to this world. If he gets a chelek in gehennim, then when someone who’s worthy comes along gets his spot.
But then why didn’t Noach get the first ten generations schar? Noach was a tzaddik in his generation, so he should have gotten everyone else’s schar.
Beis: Some meforshim say that noach didn’t do ‘kiruv’ and avraham went out to the other yidden, so that’s why he got all their reward.
So if noach didn’t get the reward then were did those cheleks in gan eden go?
You can’t say that no one got it, because it says that adam & chava were put in gan eded “l’avda u’lshamra’. Then chet etz hadaas happened, they were thrown out, and gan eden became the schar. Gan eden is a place where a person gets his ultimate place. So you can’t say that no one got the place.
We have to say that from the beginning those generations didn’t have any schar to start with.
What is the chiddush that the mishna’s trying to tell us that Hashem is erech apayim? We know this already – Hashem has his compassion & he doesn’t pour out his wrath we know that it refers to tzaddikim & reshaim. But KAMAH erech apayim – but the question is how long? He is erech apayim for even ten generations!
Q: What do we meen EVEN ten generations?
Q: What’s special about TEN?
Daled:
First we have to explain another concept – the order of the mishnayos is exact. What’s the connection between the 10 generations from adam to noach to the previous mishna that 10 maamoros the world was created? It’s not that it’s in chronological order b/c then it says about the things created on erev shabbos
Why 10 utterances – he could have done 1? To punish the reshaim that destroy the world, and to reward the tzaddikim who are mikayem the world
Now apply it to the next mishna.
From adam to noach – reshaim
noach came and was mikayem the world – make a kiyum to all those 10 generations before him –
Hey:
What's the difference between the 2 sets of 10 that one gets destroyed & 1 avraham gets their reward?
When they came & conquered a town some things had to be left & couldn’t be touched & some could be taken back with them.
Apply this to our war with bad in the world. There’s 2 types of bad. Certain things that can only be elevated by staying way from them – and actually BREAKING them, and certain things can be elevated.
The concept of the para aduma was of something totally evil – to be mechaper on someone that sinned. You consume it completely – not like you eat some if it. It’s takana is completely destroying it. Then you’re left with the ashes – the koach hamisava – basically the essence – and you can take that and use it to purify something.
Vov: Certain things can be transformed & elevated by using them for good. The first 10 generations couldn’t be elevated & had to be destroyed. But from Noach to Avraham the source was klipas noga. Avraham realized that there was a spark of goodness in them, and he came & changed the world and got all their schar.
Zayin: 10 is shleimus – that’s why a minyan is 10. Everything in kedusha is mirrored in the opposite of kedusha. There are 10 sefiros dklipa – the ultimate of klipa. That’s why Hashem waits 10 generations b/c it represents 10 bechinos – gives us the opportunity to walk away before it’s COMPLETE bad.
A person is an olam katan. In the world there were 10 generations then 10 generations. A person could be up to 10 days of not good involvement
“v’hisbarech blvavo laimor shalom yehiyeh li ki brshirirus libi elech”
Don’t say well I did it till now and nothing happened. Hashem is waiting for your teshuva - you never know when the “mei hamabul” will hit. But instead of just getting rid of the bad you did, you have to make up for all the good you missed doing.
“Get up and change the world”. There will never be a hey cheshvan tof shin samach tes again. You have to busy yourself with the lessen of the 2nd 10 generations, how can you retroactively elevate those 10 days that you were sunk into evil?
Sicha Level 3 - Rosh Hashana
Alef: Chana – through davening at Shiloh – she had shmuel.
Need to learn a lesson from the haftorah. The reason we read this on Rosh Hashanah – because on RH she conceived – her avoda – her davening – is what gave her the child. So lesson = tefilla. (sheloh says she not only conceived on RH but also davenen on RH)
Beis: first delve into her davening
-1st eili thought she was drunk because ‘medaberes al liba’ different than customary davening – lips moving – ‘how long will you be drunk’? She said ‘NO’ – I’m pouring out my heart.
Gimmel:
How can we say eili thought she was drunk?
If Eili made a mistake, how is the torah bringing out Eili’s mistake?
Why did Eili wait for her to finish davening & not stop in the middle?
She was ‘drunk on prayer’ – stayed longer than usual, it’s not respectful to go on and on in front of a king – supposed to be straight to the point
I’ll pour my heart out before Hashem –
This is the connection to tefillas chana & rosh Hashanah. This conversation between Eili and Chana about how one should daven in a house of Hashem
ki chok lyisroel hu, mishpak l’elokei yaakov –
chok – gashmius things “lechel chuki”
elokai yaakov – how much elokus is going to come unto my life
the whole idea of rosh Hashanah is kabbalas hamalchus
BITUL – so how can you ask for your own needs when you don’t exist?
Tikkunei zohar – someone that comes on rosh hashana and asks for his own needs & health & forgiveness etc is like a dog that just asks ‘give me, give me’
but it was put in the nusach of the siddur – you have to really want it
On Rosh Hashana it’s very nice to just be batul and nothing – but maybe youre needs for a month later are realistic needs. The challenge is to be able to take the excitement of Rosh Hashanah back with you into everyday life.
Hey: Seemingly it’s a question of every day of the year. Shemona esrei is k’omed lifnei hamelech – when you stand before a king you don’t show any existence – but we have 12 middle brochos that are asking for all MY needs.
But there’s a difference between Rosh Hashana & the whole year – all year Hashem is like a king that runs a country – but there’s still some existence & needs – you’re not standing in the King’s chamber
Before you crown the king you want to have a high high level of bittul – to show the King that he should become king. So Rosh Hashanah is a much more extreme example. So how can this be a day for us to ask for all our personal needs??
Vov: The explanation:
It’s really one thing: By the fact that you’re existing it’s not that you’re asking for your own needs – it’s a continuation of crowning Hashem – we crown Hashem as king, who rules over the whole world – the ultimate of ‘molo kol ha’olem bichvodecha’ is a yid asking for gashmius things to serve Hashem. Every person has a spark of kedusha in him – wherever you’re put means that you have sparks to elevate there. So we’re asking for gashmius so we can use it to make a dira for Hashem – the ultimate expression of Hashem’s kingship.
When you’re asking Hashem for something – it’s not for YOU – you are batul and it’s for the king.
You need the money for birur hanitzitzos – birur hanitzuztos is your etzem haneshama – It’s not YOU – etzem haneshama means you don’t exist!
Zayin: The machzor is not written for the elite – it’s written for everyone. It sounds like a nice answer – but when we ask for gashmius, truthfully, is it totally for HASHEM?
The objective of davening is the outcome: your goal isn’t to daven for a person to get better, what you want is the person to be healed!
If you want to say wipe out all gashmius, don’t ask for money, and all I’ll think about it Hashem, that’s easier
“bringing the luminary close to the sparks” – Rosh Hashanah – we come close to Hashem
You really want to ask for your needs, and you really want Hashem to fulfill his request, but at the same time – how can he not be there?
Ches: “Ri’evim gam tzmeim nafsham bahem tisataf”
The Best explanation: the hunger and the thirst that your body has to a food or drink is because your nefesh wants to elevate the sparks in it – tisataf- to enwrap in it
The same applies here – if you want something – even if you don’t think you want it for Hashem – your desire for it might stem from something spiritual that your neshama needs that for Avodas Hashem, to elevate sparks, etc
During davenening we get so much more emotional & touched about who will live, who will die, etc much more than ‘Hashem melech, Hashem yimloch, etc”
The fact that you got inspired by the part about material things, that’s because you’re a soul in a body and you have to have a healthy body
Tes: Now we can understand why we say this haftorah on Rosh Hashanah. Eili’s saying ‘this is LIFNEI Hashem’ – only spiritual things here – how can you ask for your own requests, for a child? It’s not about you! You’re going even longer and longer asking for yourself, you’re intoxicated in your own ego
“Bakshu panei lifnei Hashem” – ‘eshpoch es NAFSHI’ – it’s only my PENIMIUS crying in front of Hashem – my neshama wants a child to serve Hashem.
Now we understand why right away at the beginning she promised that if she had a child he’ll just be for Hashem – it’s not for her, it’s for Hashem.
Yud:
The Horaah: its not enough to just have your penimius, you have to express it – you’ll ask for all these things and the “eili” inside you will say what are you doing asking for all this for yourself? You have to tell him, yes at that moment YOU want it – but your neshama wants it. Just like Chana answered Eili so he agreed with her and gave her a brocha & promise – Hashem should give us all the brochos in abundance.
Need to learn a lesson from the haftorah. The reason we read this on Rosh Hashanah – because on RH she conceived – her avoda – her davening – is what gave her the child. So lesson = tefilla. (sheloh says she not only conceived on RH but also davenen on RH)
Beis: first delve into her davening
-1st eili thought she was drunk because ‘medaberes al liba’ different than customary davening – lips moving – ‘how long will you be drunk’? She said ‘NO’ – I’m pouring out my heart.
Gimmel:
How can we say eili thought she was drunk?
If Eili made a mistake, how is the torah bringing out Eili’s mistake?
Why did Eili wait for her to finish davening & not stop in the middle?
She was ‘drunk on prayer’ – stayed longer than usual, it’s not respectful to go on and on in front of a king – supposed to be straight to the point
I’ll pour my heart out before Hashem –
This is the connection to tefillas chana & rosh Hashanah. This conversation between Eili and Chana about how one should daven in a house of Hashem
ki chok lyisroel hu, mishpak l’elokei yaakov –
chok – gashmius things “lechel chuki”
elokai yaakov – how much elokus is going to come unto my life
the whole idea of rosh Hashanah is kabbalas hamalchus
BITUL – so how can you ask for your own needs when you don’t exist?
Tikkunei zohar – someone that comes on rosh hashana and asks for his own needs & health & forgiveness etc is like a dog that just asks ‘give me, give me’
but it was put in the nusach of the siddur – you have to really want it
On Rosh Hashana it’s very nice to just be batul and nothing – but maybe youre needs for a month later are realistic needs. The challenge is to be able to take the excitement of Rosh Hashanah back with you into everyday life.
Hey: Seemingly it’s a question of every day of the year. Shemona esrei is k’omed lifnei hamelech – when you stand before a king you don’t show any existence – but we have 12 middle brochos that are asking for all MY needs.
But there’s a difference between Rosh Hashana & the whole year – all year Hashem is like a king that runs a country – but there’s still some existence & needs – you’re not standing in the King’s chamber
Before you crown the king you want to have a high high level of bittul – to show the King that he should become king. So Rosh Hashanah is a much more extreme example. So how can this be a day for us to ask for all our personal needs??
Vov: The explanation:
It’s really one thing: By the fact that you’re existing it’s not that you’re asking for your own needs – it’s a continuation of crowning Hashem – we crown Hashem as king, who rules over the whole world – the ultimate of ‘molo kol ha’olem bichvodecha’ is a yid asking for gashmius things to serve Hashem. Every person has a spark of kedusha in him – wherever you’re put means that you have sparks to elevate there. So we’re asking for gashmius so we can use it to make a dira for Hashem – the ultimate expression of Hashem’s kingship.
When you’re asking Hashem for something – it’s not for YOU – you are batul and it’s for the king.
You need the money for birur hanitzitzos – birur hanitzuztos is your etzem haneshama – It’s not YOU – etzem haneshama means you don’t exist!
Zayin: The machzor is not written for the elite – it’s written for everyone. It sounds like a nice answer – but when we ask for gashmius, truthfully, is it totally for HASHEM?
The objective of davening is the outcome: your goal isn’t to daven for a person to get better, what you want is the person to be healed!
If you want to say wipe out all gashmius, don’t ask for money, and all I’ll think about it Hashem, that’s easier
“bringing the luminary close to the sparks” – Rosh Hashanah – we come close to Hashem
You really want to ask for your needs, and you really want Hashem to fulfill his request, but at the same time – how can he not be there?
Ches: “Ri’evim gam tzmeim nafsham bahem tisataf”
The Best explanation: the hunger and the thirst that your body has to a food or drink is because your nefesh wants to elevate the sparks in it – tisataf- to enwrap in it
The same applies here – if you want something – even if you don’t think you want it for Hashem – your desire for it might stem from something spiritual that your neshama needs that for Avodas Hashem, to elevate sparks, etc
During davenening we get so much more emotional & touched about who will live, who will die, etc much more than ‘Hashem melech, Hashem yimloch, etc”
The fact that you got inspired by the part about material things, that’s because you’re a soul in a body and you have to have a healthy body
Tes: Now we can understand why we say this haftorah on Rosh Hashanah. Eili’s saying ‘this is LIFNEI Hashem’ – only spiritual things here – how can you ask for your own requests, for a child? It’s not about you! You’re going even longer and longer asking for yourself, you’re intoxicated in your own ego
“Bakshu panei lifnei Hashem” – ‘eshpoch es NAFSHI’ – it’s only my PENIMIUS crying in front of Hashem – my neshama wants a child to serve Hashem.
Now we understand why right away at the beginning she promised that if she had a child he’ll just be for Hashem – it’s not for her, it’s for Hashem.
Yud:
The Horaah: its not enough to just have your penimius, you have to express it – you’ll ask for all these things and the “eili” inside you will say what are you doing asking for all this for yourself? You have to tell him, yes at that moment YOU want it – but your neshama wants it. Just like Chana answered Eili so he agreed with her and gave her a brocha & promise – Hashem should give us all the brochos in abundance.
Sicha Level 3 - Teitzei
Alef: There’s a mitzvah to make a fence around the roof of your house – bayis = heichal - the BHMK
Q: the jewish law states that a shul/beis medrash are expempt from putting a fence on their roof – it says gagecha – your roof – to exclude shuls & beis medrash. So why is the mikdash obligated in this mitzvah?
Beis: The rogitchover {gave the Rebbe sicha} answers: right when you inaugurate the building you have to put the fence up. Before you enter & use it. By a BHMK before it was build it wasn’t mekudash yet – “bonin b’chol v’achar kach makdishin”. When the BHKK was being built it wasn’t holy yet.
This answer needs a lot of explanation:
1) A shul/beis medrash isn’t exempt because it was holy – it’s just because it says gageCHA – its not YOURS. Everyone paid for the BHMK, so that should apply there also. Even if it was build in a mundance level, that’s not what we’re talking about here.
• We can say that the rogitchover said this because of what the Rambam said that the reason why a shul doesn’t need a fence is that it has to do with the fact that it’s not a home. With the BHMK, when it was built it was chol, so it could have been used as a home.
Not a good answer – 1)the whole point is that you’re building it to be the future site of the BHMK! Technically, maybe not, but that’s what it is, don’t pretend it could be a home.
2) If someone wants to buy a home and turn it into a shul, and there’s already a fence on the roof, you can tear down the fence, because now it’s a shul. So even if you want to say that it was build b’chol, it’s not relevant.
Gimmel: Rashi explains that everyone has rights to a shul, that’s why this is different from the halacha that if 2 partners build a home they do have to make a fence. Because it doesn’t matter how many people own, someone could still fall off! So why can’t someone fall off a shul?? With a shul someone across the ocean has the same right to the shul – so who does the blame fall on?
The pasuk gives a reason: ki yipol hanofel mimenu – doesn’t matter how many people own it, we’re worried that someone will fall off it.
Q: So why is a shul different from any other place? A person can fall of it also!
True, but we’re talking practically – this has to be the Jewish courts – who will be blamed?
Pertaining to other laws we do find people of the city being responsible for the shul, but that’s not a contradiction because in regards to makeh it’s only a question of a) ‘makom ladur’ – is it a place you could live? No. b) it belongs to every jew in the world, not to one person. These 2 things exempt anyone from being liable.
They got the money for the mishkan from the shevatim – we helped pay for it! We also gave money and gifts to building it. So aren’t we all partners?
But that’s not what it says in the gemara about it – everyone donated money and then their individual identity ceased to exist – there was just a communal total.
But the individuality is still there – Moshe Rabbeinu asked that the chelek of Korach (korban) should not be accepted by Hashem – everyone paid communally.
So then there must must have been an individual aspect also. So they DID have to build a fence on the roof because everyone was individual partners. They are owners.
SUMMARY:
A shul has NO ownership – everyone owns it & is welcome
The BHMK DOES have ownership – everyone that gave money to it is an owner – every single yid – like the concept of partners that build a house
One final question: The obligation to put a guardrail is only for a home – because you’re dependant on it – need to live there.
Is the BHMK a home?
The main idea of a home is eating – like the din by sukkah is that you have to LIVE in eat = the main mitzvah is eating. The set place to eat the bbq after the sacrifice is the BHMK. But you’re supposed to eat it in the azara, not the heichal! If there were a circumstance that you can’t eat it in the azara, then you’re supposed to go in the heichal.
But what about a shul? The truth is, you’re not allowed to eat in a shul.
(A talmid chacham can eat in shul if it’s an emergency situation – but that’s just a one time allowance, it doesn’t define the shul as a dira – but by the bhmk it’s a MITZVAH to eat that meat – it’s not just allowed, you’re obligated if you have to do it in the heichal).
Vov: PNIMIUS HA’INYONIM
The difference between a shul & a bhmk.
What’s a maakeh in our lives?
Gagecha – is your gayva – you have to limit your gayva. Put a guardrail around one.
So why does the BHMK need one?
You might think ego only has to do with when you’re out doing your business & gashmius – but IN the BHMK – in the depth of holiness – you still have to watch out for gayva
“talmid chacham has to have one 8th of an 8th” – he has to have some personality – you might think that it’s okay to have an ego if it’s for kedusha. So comes the parsha and says that even the kodesh hakedoshim needs a fence – as high as you may seem, you always have to have bittul.
“a keili that’s completed btahara, to bring it into the BHMK you have to dip it in the mikvah” – if you feel like you’re the perfect vessel, you STILL have to cleanse it first.
Mikvah = bittul bkodesh. When you immerse yourself in water you don’t exist.
Zayin: You have to make sure to put up a fence around ego ESPECIALLY when you’re dealing with another person – involved in shlichus. To build a new home = to build another person’s life, you already have your home, go help someone else build their home for Hashem.
Shouldn’t think well I have an ego, but at least I’m doing good things – but that’s a problem too – because you can harm the other person.
If you show beauty & clarity & simplicity – words from the heart – without your ego, then the other person will accept it properly. But if you give them words full of your ego, it’s not only an impediment, but it can push the person away.
“Ki yipol HANOFEL mimenu” – he was destined to fall,
someone can say ‘he’s a ‘faller’ – he’s already a hopeless case, no matter what I say he’ll disagree, etc. ‘ if he was a normal person, he’d accept what I’m saying even with my ego”
Doesn’t matter – the obligation is on YOU – it’s his problem what happens after that, you have to do your part. You shouldn’t be the one that this person’s fall had to come through.
Q: the jewish law states that a shul/beis medrash are expempt from putting a fence on their roof – it says gagecha – your roof – to exclude shuls & beis medrash. So why is the mikdash obligated in this mitzvah?
Beis: The rogitchover {gave the Rebbe sicha} answers: right when you inaugurate the building you have to put the fence up. Before you enter & use it. By a BHMK before it was build it wasn’t mekudash yet – “bonin b’chol v’achar kach makdishin”. When the BHKK was being built it wasn’t holy yet.
This answer needs a lot of explanation:
1) A shul/beis medrash isn’t exempt because it was holy – it’s just because it says gageCHA – its not YOURS. Everyone paid for the BHMK, so that should apply there also. Even if it was build in a mundance level, that’s not what we’re talking about here.
• We can say that the rogitchover said this because of what the Rambam said that the reason why a shul doesn’t need a fence is that it has to do with the fact that it’s not a home. With the BHMK, when it was built it was chol, so it could have been used as a home.
Not a good answer – 1)the whole point is that you’re building it to be the future site of the BHMK! Technically, maybe not, but that’s what it is, don’t pretend it could be a home.
2) If someone wants to buy a home and turn it into a shul, and there’s already a fence on the roof, you can tear down the fence, because now it’s a shul. So even if you want to say that it was build b’chol, it’s not relevant.
Gimmel: Rashi explains that everyone has rights to a shul, that’s why this is different from the halacha that if 2 partners build a home they do have to make a fence. Because it doesn’t matter how many people own, someone could still fall off! So why can’t someone fall off a shul?? With a shul someone across the ocean has the same right to the shul – so who does the blame fall on?
The pasuk gives a reason: ki yipol hanofel mimenu – doesn’t matter how many people own it, we’re worried that someone will fall off it.
Q: So why is a shul different from any other place? A person can fall of it also!
True, but we’re talking practically – this has to be the Jewish courts – who will be blamed?
Pertaining to other laws we do find people of the city being responsible for the shul, but that’s not a contradiction because in regards to makeh it’s only a question of a) ‘makom ladur’ – is it a place you could live? No. b) it belongs to every jew in the world, not to one person. These 2 things exempt anyone from being liable.
They got the money for the mishkan from the shevatim – we helped pay for it! We also gave money and gifts to building it. So aren’t we all partners?
But that’s not what it says in the gemara about it – everyone donated money and then their individual identity ceased to exist – there was just a communal total.
But the individuality is still there – Moshe Rabbeinu asked that the chelek of Korach (korban) should not be accepted by Hashem – everyone paid communally.
So then there must must have been an individual aspect also. So they DID have to build a fence on the roof because everyone was individual partners. They are owners.
SUMMARY:
A shul has NO ownership – everyone owns it & is welcome
The BHMK DOES have ownership – everyone that gave money to it is an owner – every single yid – like the concept of partners that build a house
One final question: The obligation to put a guardrail is only for a home – because you’re dependant on it – need to live there.
Is the BHMK a home?
The main idea of a home is eating – like the din by sukkah is that you have to LIVE in eat = the main mitzvah is eating. The set place to eat the bbq after the sacrifice is the BHMK. But you’re supposed to eat it in the azara, not the heichal! If there were a circumstance that you can’t eat it in the azara, then you’re supposed to go in the heichal.
But what about a shul? The truth is, you’re not allowed to eat in a shul.
(A talmid chacham can eat in shul if it’s an emergency situation – but that’s just a one time allowance, it doesn’t define the shul as a dira – but by the bhmk it’s a MITZVAH to eat that meat – it’s not just allowed, you’re obligated if you have to do it in the heichal).
Vov: PNIMIUS HA’INYONIM
The difference between a shul & a bhmk.
What’s a maakeh in our lives?
Gagecha – is your gayva – you have to limit your gayva. Put a guardrail around one.
So why does the BHMK need one?
You might think ego only has to do with when you’re out doing your business & gashmius – but IN the BHMK – in the depth of holiness – you still have to watch out for gayva
“talmid chacham has to have one 8th of an 8th” – he has to have some personality – you might think that it’s okay to have an ego if it’s for kedusha. So comes the parsha and says that even the kodesh hakedoshim needs a fence – as high as you may seem, you always have to have bittul.
“a keili that’s completed btahara, to bring it into the BHMK you have to dip it in the mikvah” – if you feel like you’re the perfect vessel, you STILL have to cleanse it first.
Mikvah = bittul bkodesh. When you immerse yourself in water you don’t exist.
Zayin: You have to make sure to put up a fence around ego ESPECIALLY when you’re dealing with another person – involved in shlichus. To build a new home = to build another person’s life, you already have your home, go help someone else build their home for Hashem.
Shouldn’t think well I have an ego, but at least I’m doing good things – but that’s a problem too – because you can harm the other person.
If you show beauty & clarity & simplicity – words from the heart – without your ego, then the other person will accept it properly. But if you give them words full of your ego, it’s not only an impediment, but it can push the person away.
“Ki yipol HANOFEL mimenu” – he was destined to fall,
someone can say ‘he’s a ‘faller’ – he’s already a hopeless case, no matter what I say he’ll disagree, etc. ‘ if he was a normal person, he’d accept what I’m saying even with my ego”
Doesn’t matter – the obligation is on YOU – it’s his problem what happens after that, you have to do your part. You shouldn’t be the one that this person’s fall had to come through.
Subscribe to:
Posts (Atom)