2nd shiur - R' Chaim Schwartz Likutei Moharan Torah 61.

Subscribe to our WhatsApp status for exclusive updates, short clips and more. We are also available on Youtube, Spotify, Apple Podcasts.

Download the English pamphlet here

Download the hebrew pamphlet with Likutei Halachos here

Okay, so we're holding the Kut e Meran Samach Aleph 61.

And we're.

We're basically at Beis Yesh Manhigim Shinnik Royim B' Shem' E'rebbe but to review briefly what we said before in the first year in Aleph, that there's Nidaim ben Maisaris, somebody who lacks is Nidaim ben Maisarisachas, right?

So that means that's extra.

Just as somebody considers the words of the Chachamim, extra, extra, not relevant, so they're judged by that which is not relevant, that is extra waste.

That's the Rebbe's point over here.

He's going to.

He's going to continue in this vein and he's going to talk about Mida kanegen mida, and in particular allude to the nishness of his time, which was the decrees of the Russian czar and the fact that they had to have secular education, the fact that they were moved to different places, meaning their challenges that were happening in their time.

The Rebbe attributed them to the fact that there was a lack of that was there people that were given, so to speak, the title of Rebbe or their Torah was, you know, they were given the COVID of a Rebbe, were people that were undeserving.

And his point, he makes a point about doyg, which is interesting, right?

We said last week, we said last time in Aleph, he says, he said you could reach a proper mishpat through emunah Chachamim, because the Chachamim are going to tell you something like zasr, right?

They're going to tell you something.

And you're not supposed to move to the right or left, which means they're going to give you the right K. They're going to set you on the straight path.

And he, he says here about D. Okay, was.

Was somebody who was subject to this extra or unnecessary.

He was the vahinas, the sham, ishmay avdesh, netzar.

So he makes a play on this word.

Nezar is to be an.

Is to withhold, so to speak.

So withholding is considered in this context.

He's saying is nidaim ben maisaras.

And Rashi says he held himself back la ASAI butira.

But he was saying that this was not the proper tyrant.

Okay, so what did he go.

In other words, the story of Dayeg was he went to Nov, right?

He really went to bring Korbanis.

He ended up staying for learning.

And then he witnessed this.

This event that David Amalek ends up staying over in.

In Novi or Kohanim.

Because David Hamel was running from Saul.

And ultimately his loyalty was to Saul.

And since Doeg's loyalty was to Saul, he reported this to Saul, which was his indiscretion of Lashon Hara.

And ultimately Saul then made a decision that all of these, the Kohanim and Novi or Kohanim, were mar.

They were rebellious to the king and they deserve to be killed.

And mar is to be killed, right?

In a certain sense, like, just like we say, ur who was Mary Bam.

Because he didn't listen to David.

He was really chaev misa.

That's why he died on the front lines of battle.

Okay, so D was a.

Was a person who was in charge of the Sanhedrin.

Very interesting.

He's a young man.

He only lived 34 years.

He died when he was 34 years old.

This is the.

Take a look at the Gamara in Sanhedrin.

And there's an interesting link to the Parasha about.

So the Gemara in Sanhedrin says that loyalist to shawl.

And the.

The Gemara here in Sanhedrin says there were.

There are three.

What do you call them?

What do you say?

Ahedy is plebe.

What do you.

What do you call them?

Freshmen.

You call them.

Is a non royal.

Okay?

That's generous.

Ordinary people.

Is included in this group with Daig.

So like, what's interesting is, like.

Is like, you know, these don't really belong together, right?

And then you have.

Right.

And that's an excellent point.

Meaning, you know, but he was a guy, right?

He was a guy.

The Mishnah in.

In.

In.

In.

In Sanhedrin is the mission Sanhedri, right?

And then it lists all the people.

Somebody says that there's no.

Right.

Somebody that reads philosophy books, okay?

And here it says.

Okay, so this is your point, right?

Three Malachim and Shlesha.

He.

So three Malachim.

So to Shmuel's point is valid and non royal because the mission is contrasting the worlds and the non royals.

Okay?

Yeravam achavumasha don't have a chela.

Okay?

And Rabihuda argues Manasseh does have a chile.

What?

So that's the point of an argument.

And.

And Arba had yites is bilam Dyg and nachit.

So Daig had a power over the San, over the Sanhedrin, okay.

His problem was, is that he donned the halacha of Mayavi Valo Moavis.

Right.

He said that it was in Ma' avi includes everything.

And therefore David Hamelech is not, is not included in Kla Yisrael.

Right.

Shola Melech promised whoever, whoever overtakes Goliath is going to be given his daughter.

So now he immediately had a shayla.

Can you, can you, can he take David Amalek as a son in law?

Can he give Michal to him?

To him?

So he went to Dan the Shayla and Dag, who's head of Sanhedrin, went to Dan the Shayla.

And in the Sanhedrin they had this big argument.

Now he did not know the halacha, that it was a Kabbalah from Shmuel Hanavi, that.

And they had a big argument in the base matters about it.

But he was on the wrong side.

Say it again.

It wasn't revealed at that time.

The, the, the, the.

So, so this was a point of an argument that existed.

But Dag was on the wrong side of the halacha.

So when the Rebbe says Nidaim bin Maisar is because he wasn't macabre, that.

So he was, you know, he was on the wrong side of the halacha and therefore he ended up veering off the path.

He was actually the head of the Sanhedrin.

Yeah, I think that.

I believe that he was in charge of the Sanhedrin.

What does that mean, that he was in charge of the Sanhedrin?

What?

He was a tamakhochem.

Daig was a tamakhochem, but he was, but he was off.

And he, and he unfortunately was.

His life was cut down when he was 34 years old because he was.

The problem was that in other words, the, the, the, the issue was that they, they were loyalists to shul, and therefore they were misled, misguided, and they.

And, and, and I think the Rebbe's point here is, is that it was a lack of a munasachamim and that therefore the halacha was off.

You had a mishpal, you had a crooked mishpat, and therefore they just went off.

So therefore what they said was considered lashon hara.

It wasn't Merida bamalchus.

In other words, the choice was, is what you're saying, is the guy rebellious or is the guy, you know, you know, is he, is he, is he on the right path?

So you're literally making, making a decision.

And the decision is a life or death decision.

And without a, you're, you're totally off.

So here is a.

Let's see as a it.

The.

The.

The medra says that d came to show vayage.

They told him, meaning vayage is.

Is deeper.

Kosha says the madrash.

This is what David Ameloch did.

David who was Nishal, but we're in Bethumim.

But only the melech should be nishal.

But we're in Betumim.

So miyad nichtas ruh kin of a shoal.

So immediately there was.

There was a jealousy that took over shoes.

And on that day it says so 85 ish NASA Efaibad 85 Kohan died.

So this was.

This was the.

So the Rebbe is making this point to say that the diag was needa and Ben Mysara is because that's how far off he went.

So I think what's upshot in the.

In the Mishnah, when the Mishnah says bilaam, we include bilaam in all of these.

In all of.

With this four.

This group of four, these people.

Bilaam by right, was.

He was.

He was a mushkis.

He was a.

He was a person who was a radeif.

He was.

You know, if we go through the chazal, almost every aveira that he was over, he was greedy.

How do we put such a guy.

How do we put such a guy in the whole.

In this group?

I mean, the kasha is a deeper question because you ask, why should a parsha be named after him?

Bilaam Parasha should be named after him.

He should have that kind of COVID that a parasha is given a name after him if he's so far off.

So you have to say, the only thing you have to say that he obviously reached a madreg of Navua because he was worthy in some regard.

And since he was worthy in some regard, he was a valuable person.

He reached a madreg of tzidkas.

Whether he needed all of the madregas that a person needs to be kaine Nuvua is a different story.

But the fact is that he was in this regard, he was a good person.

But all of these things pulled at him and it was a slippery slope and he ended up going off the rails.

It was a slow decline.

Maybe at the end it was a rapid decline, but it was a slow decline in terms of him and his power.

He had the same potential as Maisha Rabbeinu for the umm as whatever that means.

So he could be comparable in that regard.

But he eventually went off.

I think perhaps the mishnah what the Mishnah is saying, therefore here as well, is there's much to learn from Bilaam.

And that how kinna taiva and covet can pull a person away.

And these are really all the things that.

Right, the three primary things that pull a person away.

And they gnaw at a person slowly and they could literally, they could take you down and they might see Mina Islam.

And that's why the Mishnah in Where's a Sitter?

Mishnah in Avis says the Mission Abbas is also a pella because the bilim gets so much publicity, it's unreal.

Thank you.

The Mishnah abba says the fifth parish, The Mishnah says.

Right, so what do we say?

If you're a Talmud of Avrahaminu, you have ayan taiva, you have a good eye, you have a low spirit, or you have a subdued spirit.

And nefesh shephelah is that you have an unwanted nature.

So nefesh is your body.

Some say it's your soul, but it's really your body.

You're not needy.

So the ayatova means when somebody does.

When somebody gets something, then it's an ayatova.

You're happy for them.

Somebody gets something that you want, you're happy for them.

That's a big madrega.

When a chaver gets something that you want and you're happy for them, that's a mido of Avraham rabinoach nemucha.

A subdued spirit means that you're humble, you're not arrogant.

Nefeshefola means that you're not greedy, meaning, you know, you're not a baltaiva.

Okay?

These are not necessarily all absolutes, but this is, in essence, this is kinna taiva and khabbud, right?

That's what this is.

The three primary crimes of passion, you know, or causes for the crimes of passion.

That's what this is.

And that's talmidoshal aravinu.

But if somebody has an ayin ra or ruach kuvaya or and or nefesh ruhava, which is that you're jealous of somebody, that you have haughtiness and that you're wanton, then you're telling me, there, she'll build him on Russia.

So what?

We.

How are we even putting these two in the same category?

It doesn't make any sense, right?

Bilam is such a bad guy.

You cannot compare him to Avro Movino.

Unless the point is, is that.

So you're saying just there's beauty in contrast.

Okay, but you know, he's.

So far, he's.

You would be a Talmud of bilam harasha, meaning and therefore what?

And therefore what?

You know, I'm saying.

Yeah, you're attributing your Talmud of Bill and Russia.

I'm saying, I'm just showing you two extremes.

You could pick.

You could pick many people to be, you know, bad people.

Pick another bad person, Bill, think of another bad guy.

Right.

I guess you could.

Right.

I think point.

Maybe you're suggesting that had this potential to be.

To be like mushroom.

Right.

Because of these character traits, deficits in his character, he was pulled in that direction.

Right.

That's what you have to say.

Excellent.

You have to say that he had this great potential.

He was going to be somebody to whatever degree on par means in terms of prophecy.

But unfortunately, these things just pulled him in a slow decline away from greatness.

That's tragedy because that's.

That's a lost potential.

In terms of the Torah.

So far, the Rebbe is telling us that this is middle path.

Like I said at the video where Kivak was talking about.

Right, right.

That these, these, these tr.

Selfishness, you know, greed, haughtiness, having a critical eye, they can sway a person so easily that on your own, without a munas vochamim, you can easily swing too far to the right or too far to the left.

We need a middle path that we can't discern on our own.

And that's where munisaddhikimun.

Right.

So rid of.

Right.

Because our own judgment, very much along the lines of what you're saying that these qualities in the Mishnah, they.

They affect our lens.

Right.

They distort our lens.

And therefore we.

You can't.

You can't see where the truth is.

You lose your bearing.

Right?

Right.

And so Achitropho is a great spirit scholar, but because he has these biases, these nagias personal agenda and these problematic character defects, he went completely to this point where he has no paleo canal power.

Right, right.

Excellent.

And at every point he rationalized it.

Even Bill and Mirage rationalized it.

Meaning he wasn't, you know, this evil, you know, the evil vizier who has pure mal intent.

Even Bullock had a purity about him.

He had a purity about him of what he wanted.

Meaning that's why he was to have Rus generations later.

Because his argument was, why should you be the only ones that have a chilek, you know, with Hakadosh.

Baruch Hu says that you guys are so great.

Why is it that we can't also have a relationship with Hakodesh Baruch Hu?

Why is it.

Why we can't be the ones that have relationship with the Kodosh Baruch hurt?

He wasn't all bad.

Bilaam and Bolek, meaning their intent was the Yiddin are going to move into town and they're going to sweep everybody up.

Did he care about them when they were in the midbar?

He didn't come to attack them in the midbar.

He didn't care when they were in the midbar.

Why?

I feel that people like this have a major wire crossed or some major issue that causes this lens to be referred to.

Okay.

Because even along the lines that.

We'Re saying.

There'S room for everyone to be great.

I mean, just because Ramosha Feinstein is great doesn't mean Yaakov can't be great.

Also.

Two people could both be great.

Yeah, but it's a big me, though.

It's a very big.

It's a very big madrega to be on to say that it's very hard.

And beyond someone else.

They can.

It's very hard on their own.

Yes, you're right.

But it's a very complicated thing to achieve.

Meaning, you know, a healthy person realizes that they don't need to put other people down to become great.

Okay, so.

So then.

So then what?

Why didn't.

Why didn't mean more than one person.

Can have a spot.

Why didn't, why didn't Bullock hire Bilam just to give them a brucha, not a claw?

Thank you.

Why didn't, instead of hiring him to curse Claude Yisrael, why didn't he hire him to bench the, you know, them and Mo.

Right.

That he had to put down people.

It's not enough for him.

Excellent.

Right, Excellent.

In other words, that was, that was where he went wrong.

Meaning he only looked for the bad.

The Chavitz Chaim says this shot that he asked that Kasha.

Why is it that a person, why is it bench them?

Don't, don't, don't curse them.

Because the Russia is always looking to put somebody down and in that way build themselves up.

Right.

They can't lift themselves up, so they have to put someone else down.

Right.

If someone just lifts themselves up, then.

Right, but that is really, in essence, that's, that's a big museum.

Meaning it's easier.

A person doesn't have to knock out their opponent to win the race.

They can just run faster and win the race.

That way.

Meaning if a person can run faster, why would they.

You know that joke about the bear, you know, you know the joke about the two guys, you know, the bear is chasing them and, and, and they're, and, and, and, and they're running away and, and the one guy says, let's make sure we get to this end, you know, what do you call it?

So he says, he said, you know, he's saying, wait for me.

Like, wait for me.

And the other guy is like, you know, all I really have, I don't have to make it there.

All I have to do is outrun you because then the bear or the bear will take him.

And some people don't think that way.

People think in terms of relative terms and they compete.

So that's the big Nissanian.

So you're right, but that is either par for the course or basic meaning.

That's a Nissan that we all have.

I'm saying that's a whole human motion.

But each one was happy for the accomplishments, right?

They were on an entirely different madrega, right?

And each one shown in their own way.

Each one had their minds, right?

So, but we have to say that Bilaam had this, that he was somebody who had this great potential, was a great person.

But unfortunately, this is the slippery slope that pulls us all away.

So we could relate to Bilam just like we could relate, you know, Lahav Dalta, Avram, Avinu.

And that's the contrast of the Mishnah in Avis.

And that's the contrast, that's the comparison of the Mishnah in Sanhedrin about Chileglil and Habo.

And that's this point that you could literally go off Shavuov.

The Rebbe's point, which is in a certain sense, as Shmuel is saying is even more powerful, is this fine line of amunasachamim can be the difference between your trajectory is here or you're over here.

You could be in an entirely different world.

You could be lost if you don't follow a mu n because all these things will naught you.

So if you are meshuchad because you have a jealousy and you can't be objective about it.

If you are meshuchad and you have haughtiness and you seek Covid and you can't be objective about it.

If you ever shoot bad because you're some, there's some sort of taiva that you have, there's some pseudo addiction that you have and you can't be objective about it.

The problem is is that those are things that are the most dangerous things.

They'll be mighty as other men island.

They'll literally take a person out of the world.

And that's what, that's what happened in essence, according to the medvish for Saul and therefore his followers.

Because it was a jealousy, it wasn't an objective nature of it.

Now you can imagine Saul is a very difficult nisayim because he was a man who had fallen from grace, big nisayim.

But those who followed him were lost and they didn't have.

So they had the wrong halacha.

And because they had the wrong halacha, it was life and death.

It's like a five minute or three minute piece on this Torah because they're learning this all over the world.

And he was talking about this on the, like just being normal me in the middle.

I think very often if you look at it, we just come on our own Eidza.

We try to figure out our own in responding to.

We often want to just do something extreme to break it.

And maybe like Rambam says, at times we need to use an extreme measure to combat certain caricature.

And so but very often it is this like very middle path, very normal middle path that needs to be followed that the Tam kakam sade can help a person figure out what is exactly that middle path for you.

It seems that like Sho and Doeg, their solutions were extreme.

Wipe out the entire city of no, all the kohada.

You know, I guess it was binary.

David Melech is not Roy.

He's.

A mamizar.

He can't be part of Claudia's role.

It's like their reactions were extreme reactions.

We weren't like nuanced middle of the road reactions.

So I read that point.

He has an interesting point.

I think the middle of the road argument is a complicated argument.

Meaning I think his message was.

In terms of.

In general.

But I mean, for one's own, you know, one's own thinking, we tend to be reactive, to be kind of very all or nothing.

And I've seen stuff like my experience is when I go to a often the advice I get is very sensible, very nuanced, very subtle, much more less.

Extreme than I would have come up with.

You know, I think his point in that, in that video was you want to make a change and you want to, you know, you want to be, you know, you want to be perfect.

Don't let perfect be the enemy of good, meaning just do something small.

His argument is it doesn't have to be that you have a wholesale change to one side.

You don't have to go totally to the right.

Just do it in, you know, do a small.

Do a small thing.

Right.

That was his.

That was.

That was his point.

He was saying.

He was saying he was using that as me.

The hama mutza.

Okay, he's taking that literally.

In the Rambam mentioned that the Rashiva or Weinberg was just his yard site.

Who learns in the Rambam?

The midama mutza is it's the frequency of your response.

So if in 10 situations, you know, you're angry, you know, your response is anger 10 times or 9 out of 10 times or whatever, have you.

The proclivity of your response to a situation is what the Rambam is talking about.

Not that you have to be not too hot, not too cold.

His argument was, is that you have to always have the right response for the right situation.

Being in the middle of the road, you know, the majority of the time is a challenge because you end up never taking a position on a stance.

Here.

There was no middle.

There was no middle.

The Rashiv or Weinberg would say this when we learned the Rambam because he would say, you know, it's not like if you're in the middle of the road and then you don't have a decision of what's right and wrong.

So in this situation with D and what do you call it, there was no middle of the road.

It's right or wrong.

Either David Amelach is the king and they're in the wrong, or Davamelch is rebellious and they need to be killed.

It's not.

There's no.

The question is, which side are you on?

But middle of the road is, you know, is not the right decision.

It may be a stay of whatever the just the judgment should be, but it's not a.

So Rashiva took issue with that people, how they.

How they explained the midam and mutza of being not.

He was saying that if nine times out of ten, you're a Balkas, then you have to go to the other end of the spectrum and you have to reduce the frequency of your response.

But there is a potential time where that is appropriate.

By the way, Kass is excluded because Kassi says you should only feign it, you should only fake it, but other things like, you know, other character traits.

But his point was a different point.

He was using it as, you know, you don't have to totally change.

You can just do a little bit.

You don't have to go all the way to the right.

That's a different point.

Okay, so base.

Yeah.

Okay.

Elsewhere, Rabbi Nachman says, right, Robin Shal Yisrael Rebbe is a kinoi is a mnemonic for Robin Rebbe, you know, Rosh or Rosh B' Nai Israel, head of B' Nai Israel, Rebbe Shalimudam Meilu Hamasaras.

There are those who study from this Mysore, which is waste.

It's not enough.

Forget that they can't lead others, they can't lead themselves.

They are not a master on their own Kinna Taiba coven.

They're not a melech on themselves.

And for sure they can't lead others.

And they take the honor and the authority for themselves.

Lahaini Ga' Ilam to lead the world.

So he says we have to be careful not to give them smicha can't give them.

We cannot give them any power.

They should not be called Rebbe, he says, because they themselves are.

They're not chayev, which means they have this yetzer hara to lead the people.

So he's saying they're not really chayev, which means they are.

They're under duress of their own yetzer hara because they have this yeshara to be amane.

But we have to be very careful.

We can't give them the power.

It's like this.

The politician that seeks the power to lead him.

You give them the power and we know that they're off, right?

This is their challenge.

Because those who you give power to Taikov aisle strength and empower them, and they receive smicha sheyu nekroim b' shem Rebbe hem asid and litein becheshbo, meaning ultimately the people that are masmach them, right?

The ones who confer upon these people who are inappropriate leaders, they're the ones that are going to be judged.

It's very interesting.

There was a.

My father was in the first chagas mikha of.

I mean, we all know by virtue of our gray hair, we know that our current, you know, the life that we live now is totally different then, okay?

But even before that, two decades before that, in the 50s and 60s.

So my father was of the first groups of the Ms. Mochim of the Yeshiva of Israel.

In that group included Rabbi Hello.

Kleven Zatzal.

You had Rabbi Leif, Rabbi Shatovia, Leif's father.

There were the Shulman brothers from Queens who were big time, huge.

Tamikham Schmerl and Gershon Shulman.

You had.

There's Robbie Singer, there's a whole picture of them.

They were fighting a battle with conservative.

All of the power was going to the conservative governor.

The Conservative shules were packed.

They had all the money.

And you know, you're talking about an era where people didn't have money.

It wasn't like you had college, didn't have wealth.

So if the wealth was consolidated, it was consolidated with the people that were not right.

And it was a big Yates horror to join for a fourth act rabbi to be the rubber of a Conservative shul or to put in a microphone or whatnot.

Many of these rabbanim, yeah, were guys that learned yeshivas, knew better.

They were Shermer Shabaz themselves.

But it was too powerful, a yetzer hara.

And they took over.

This is what they were trained in.

They were good at it.

They were excellent speakers, speakers, and they were very powerful.

And they rationalized it that they were doing good because at the very least, they're saving people from going off the darach.

The whole point of Conservative Judaism was if you don't concede in some part, you're going to lose everything.

The whole package is going to unravel.

And that theory, in hindsight, we see, was a fallacy.

Conservative Judaism is dead.

It's gone.

I was at a bar mitzvah, my brother's bar mitzvah.

And there's a fellow named Nelson Obis, a successful guy who has a hedge fund.

And Nelson is one of my brothers, Talmidim.

And he flew in for the bar mitzvah.

And he said, I was.

Nelson is 70, I think, or in his 70s.

Nelson said, I was.

Now he's speaking in Ramad Bethemesh at a bar mitzvah of my brother's son, my nephew.

And it's obviously very different kind of a world than he's used to in Philadelphia.

Nelson said, I'm just here to testify that everything that we thought that could serve Jews in is false.

And I was full in.

I was the guy who was the youth leader in the synagogue.

I was the one, one who was the head of the camps.

I was lock, stock and barrel.

I was bought in.

I believed in the theology of it and mission.

And I see that it's wrong.

So it was rationalized, right?

Much like, you know, Bilham rationalized because we're too close to it, we're not objective about it.

But this was the fight, you're right.

So unfortunately that was, you know, that was the argument.

That's exactly the point.

The point is, is that do you water down Judaism and do you make concessions and then you're totally off and you lose the whole package, you know, but, but you're right.

That whole argument itself is, is the fallacy of the argument because the minute you, you're off, the minute you compromise the halacha, you're going to be off.

It's just a matter of time.

You just don't know it.

So the yeshiva, so this was the challenge of that era.

Now my father was a clean shaven rabbi.

You had to look like a movie star.

And you also had to speak like, you know, one of the fantastic orators to capture people's attention.

This was pre the era of television.

It was just starting.

The point is, is that to gain mind share in America at the time of Yiddin, you had to, you had to be drawn in.

You had to draw them in through that.

So they trained the Rabbanim to speak.

They had these, you know, fantastic orators, so to speak.

You didn't want to wear a beard because if you wore a beard, then you're old European.

Rabbi, I can't relate to you.

And obviously the yeshivas wanted to give smicha to them because we needed, we were fighting the battle.

I mean, this was pre chabad.

This was chabad.

And as a kid I remember, you know, seeing all those people in my father's Shulem Perth Am in New Jersey with no shaykhas.

Okay, they were so far off, but they were still at least members of an Orthodox synagogue.

And they came Roshan Yom Kippur.

And my father had a kayak about it.

And slowly their children and grandchildren made their way back.

Not all of them, but they.

You know, what's interesting is that at that time many of these rabbonim went to become conservative rabbis and the like.

And there was a period of time over those number of years where we were the only two guys that were learning in the whole yeshiva for Smicha.

There was no official semicha program.

You had to change, you had, you had to chase Rav Kalevsky to a wedding to get a bechina.

It was the most inconvenient thing.

Not only that, there was no.

There was no order of Lima.

There was no.

There was.

There was no seder.

There was no makarus.

You learned.

You had to learn, you know, basa, bacola ta, rubis, Malika, nida, and the four.

You know, and you know, all of the chelke mishnah, except for helig dalit.

You take that.

That is a bachina from rev, from Rabbi Mins.

But the other stuff, you just learned it.

We didn't even know who to ask to go learn.

And no one in the yeshima was learning it.

And.

Yeah, why?

That's a good question.

So I'm gonna.

I'm gonna explain.

And we had to go chase Rabbi Klefski to a wedding.

I had to chase him from Malika.

It took me six months to get a bachina because I went to four weddings.

And each wedding says, not a good time.

And then afterwards I said, rabbi, it's not.

I said, it's not fair.

Said, I'm going to forget what I've studied and I need to take the mechan.

I need to move on.

And he said, okay, come to the office.

And I came to the office.

He broiled me over.

He rolled me over the coals.

I could tell you.

I said, I like it better when Rebbe's at the wedding.

But I was like, why?

I don't understand.

Like, what do you mean?

Shiva, you know, okay, why you is pumping out rabbanum?

Why can't they Yisrael pump out rabbanum?

Lakewood is pumping out rabbanum.

Even so the answer that I was given, okay, and not necessarily official answer, but it was for this reason many of the Ms. Mochim.

And this is true not just of, you know, of the yeshiva here, but many Muslim went off and to whatever degree, you know, did they lead conservadox organization, Conservative synagogue, or did they, you know, and so they didn't want to have en masse, a program.

They had a certificate of synagogue.

They were an official professional rabbi, and they could take that and use it.

It was marketable, and they often didn't show.

And so if there was an official program, then more people would go into the program and more people that were, you know, not Roy for the job would receive smicha.

Whereas if you left it as, you know, the people that have to hunt, that really want it, get it.

So it weeds out, qualifies the candidates.

I mean, now in the yeshiva, there's a much more Masooda track.

I understand there's burgers in charge of the.

There's haburas.

You know, it's a different ball game, but that's a sign of the times.

It's a different change.

I was at a wedding last week.

Not last week, two Sundays ago I was at a wedding and I had not seen this before, but you know that the man walked around the girl, the chasan walked around the collar seven times.

No, she didn't walk around him.

He walked around her and they had holes.

Ceremony with a ring and a whole.

That she gave him a ring.

It was a whole separate ceremony.

That was afterwards.

I'm saying these are very complicated things.

Decided they were going to pump out rabbis because they saw what was happening.

Part of that would be they didn't have kahilas where there was a Muniska Florida.

In other words, if you.

If maybe the reason now is the community is so large, newly minted, you know, Ramim who are coming from.

They have a kahila people who were brought up in the yeshiva system and they believe in.

In what.

What the record says.

But in the 50s and 60s, seven even maybe 80s, most of the mispalim were not from.

So they didn't have.

What was it.

What was it like for your father to be a.

Who didn't have.

Like, how do you.

How do you negotiate?

I mean, just.

What do you remember?

Like, you know, I mean, you know, it's a good question, you know, and I was young, so, you know, what do I remember?

I remember my father.

My father used his charisma and his.

And his love of people to win their hearts.

And, you know, he had low expectations.

So, you know, he tried very hard to win people with, you know, to have them, you know, love him and therefore love Yadis.

He took the opposite of approach.

It's a very different approach from strict, you know, follow the laws.

Tariq, somebody who goes off, you know, the European mentality was still in people's mind.

That's the model of right tradition.

And you know, if you don't follow it, but.

But not that he bent the rules with anyone.

But, you know, my father would say he would take us as little kids to somebody's house.

You know, we'd walk home from shul and he would say, let's stop in and say hello to this person.

And this person did not come to shul.

And they're in the house, you know, with TVs on, they're smoking a cigarette, whatever have you.

You know, my Father stops him and this big dog.

I'm like.

I'm like 8 years old, 7 years old.

I don't know.

I'm like this high.

And this huge Afghan dog that's as big as me, like, comes, you know, is in my memory.

Like, I can even still remember the block.

So right around the corner from the block, Angel.

And he came in to say hello and say, good Chavez.

So.

And I remember he said the following, you know, he said to them, you know, when he noticed the dog, he goes.

He goes, there's a proof in the Torah that you should have a dog.

He said, what's the raya and the Torah that you should have a dog.

Because if something is traf.

Right, salach is.

So he says, after the Torah, tell somebody that you have to go out and find a stray dog.

He had a dog, okay?

Whether that's pshat or not.

Pshat meaning they had dogs because they had sheep, they had other.

They had a utility.

You want to make an argument for.

Against the dog, we can have an argument about it.

But the point is that he used the Torah to bring them in and to make them feel like, oh, I can relate.

Because they were.

So far, they had no shaykhas.

It's a very low expectation.

Expectations.

And he brought them in.

But it was, you know, it could be very exhausting, and it could be very, very depressing.

At the end of the day, you know, at the end of the day, the shul that he, you know, blood, sweat and tears, fought for, that he built and rebuilt when it.

When it had a fire.

And, you know, those people ended up selling it to some Guru Ganesh for $900,000.

Now, they rationalized that sale.

We went up to there to fight that.

We asked them if they would, you know, consider, you know, doing something else with the money, etc.

Etc.

Meaning doing something else with the opening of having yeshiva come in and take it over.

Like, there was a yeshiva that was there for a period of time.

But they rationalized this.

We're going to take the money and we're going to use it to fix a retaining wall in the base Islam and have perpetual grass cutting.

That was their.

They weren't going to listen to anybody else.

They weren't going to listen to.

We begged also that they should.

They were auctioning off the seferotaira.

We begged that my father should get a sefer tyre wouldn't get a sefera in the end.

By the way, it's very interesting shul here, got two seferetera from that.

I didn't know.

This is years later, 14, 15 years later.

And he called me and run the Rabbanim gave us a sefer Torah.

So technically in our possession as a sefer Torah from that shul.

But that was the point they didn't appoint, you know, after a period of time, they realized after two decades, three decades, you know, in the 70s and in the 80s, they're like, okay, time out, we gotta stop this.

We can't have wholesale Rabbanim going out and getting caught.

And that's his point over here, is that that was what was happening.

And we'll continue, God willing, next week over here.

But his point is that the suffering of what they're seeing in Russia was because that was what was happening.

And therefore Mita Kanegamita were getting caught with the requirement of secular, secular studies and the like.