4th shiur - R' Chaim Schwartz Likutei Moharan Torah 61.

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Okay, so picking up the Kutte Moron Torah Samach Aleph61.

And we're at the end of Beis Avokishamas Mikhim Rebbe Sheyna Hagan.

So when a rabbinic authority gives smicha to somebody who is unworthy, and through that our writings become weak and the strength of their writings, which means Ein Yehudim, etc.

Or the Maskilim etc, people that are against the Torah become strong.

And then what ends up happening is the mishpah, the rule, right?

Is through their rule, secular authority will then control us.

Okay.

In essence, he's painting a picture here of it being almost like a seesaw.

I mean, in a certain sense it's similar to the chazal.

Let's say when Yaakov is up, Esav is down.

When Esav is up, Yaakov is down.

But here it's the picture point is, it's saying that what's the cause and effect of that?

The cause and effect is, is because we weaken ourselves.

Therefore Eisav rises and Shubhinas mishpatim Bal Yida, which is like the posse says, mishpat and balyidom, they don't understand our mishpat bechinas, Mishpat M Ukal, they may issue a secular rule, but it's not in the context of.

And therefore they don't understand our tyrannize.

I think it's referring.

It's referring.

He's the context of this tyra is in Czarist Russia.

At the time there were.

The threat was that the Yiddin were going to have to learn secular subjects that were going to have to be fluent in Russian, etc.

And it was like the control of Chinook.

They were losing the grip of the control of Chinook.

So the short answer is yes and yes.

Because he also talks about the Maskilim.

We mentioned the story last week about the Maskilim and how even the Chavatz Chaim himself had to have his right.

We said the Chofetz Chaim himself had to have his svarm censored by like one of the King Maskilim's son.

So, but mishpat in Balyidom means the goyim don't know our mishpat.

It's not to say that they.

They don't do mishpat, but they don't understand our mishpat.

So he's saying it's a mishpat m', Ukal, which means it's a crooked mishpat.

Right?

Vaydezeh Garzim lagarish es yisrael mimokam shinis yashvukvar.

So now he says this is also a cause for exile.

So when there's Xavier that the Yiddin have to move in the.

And here, he's referring to the.

The pale of settlement that's there.

If there's Xera that we have to go into Golus.

So meaning we're already in Golus, but we have to be geila somewhere else too.

It's because of this.

He's saying it's a direct cause of this Kiba makam she Israel yeshrim shamikvar.

Because if you already have settled the place, for example, we settled.

We settled here and we've established Bati Midrashes and Batik naisi, where right now we're sitting in a place in the Makam, in a makam migdish ma', at, which is like we're sitting in Eretz Yisrael.

If God forbid, there should be a Gzera that we have to leave this place.

The point is, is that we also are going this Xer.

There's a new Xera of Golis on us.

Right?

Because the fact that we're here and we've established it, it's like already we're here.

Colloquially, we say, you know, it's a dangerous thing to say, but we say, or it has been said, that Baltimore is Yerushalayim de America.

Right.

Like other places have been called the yerushalayim of Europe, etc.

But so it's a dangerous thing, but it's also a blessing in the sense that, okay, we're here, this is the gazer of Golos that's on us, and we've established a place, and now we have this place.

God forbid, if there's a gazera of the government that something happens, somebody has to leave that Contextually, a person has to understand that that's Xer of Golos.

And therefore we have to ask ourselves, what's the cause?

Why are we forced to.

To go into Golis?

We're in a golis within the Gollus.

Right.

We're in gullus in America.

But we're, let's say the Parkite Spring Spring community is a separate Golas from.

The rest of Baltimore.

Right?

Right.

That's what he's saying.

Right.

And when somebody has survival in order to survive and throw in order to survive and thrive, what as.

As to maintain our cultural values.

Right, right, right.

We've established ourselves like, like, like Yaakov Avinu and The Shivim Nephesh that went down to Mitzrayim.

We've established ourselves in Goshen to survive and thrive and be separate and do the avayas hashem.

He's.

He's saying, if now the government says you have to move, then that's Xera of Golos.

It's yet another Xer of Gollus.

Because once you've already established yourself in Goshen and now you're going to be moved around, there's some issue, there's some avera, there's some.

There's something wrong.

And what he's saying here is that because the rabbis have conferred an authority upon a.

Upon somebody like gave smicha to somebody who's Aino Roy, who's unworthy.

Unfortunately, that causes.

That causes, number one is the control goes to the secular society.

And also we are forced to move and go into Golos, okay?

Because we're not in ours.

We're not doing the mishpat the right way.

We're not being shermim of.

Of mishpat.

And okay, so our land has become holy where we are, even though we're in Golas, the Eretz Israel.

So here he says, if you think about the land of Eretz Yisra's Machkim, when we've established ourselves in Golis and we have grown and developed ourselves and taught Torah, right, We've achieved a level of chochma, right?

So that's the place.

If we now have to move and re.

Establish ourselves, then he's making the point to say that it's because there's a problem with our chochma.

We have to like, re establish our chochma.

Right?

The great irony of Talmud, Babli and all Torah Shabalpeh is it was really established in the Chutzlaerts.

Everything that we do.

I'll pee.

The Messiah of Toreshmalpa is from Golis.

So some more modern example of this would be reformed, isn't it?

The rabbis took Mishp out of the core of everything.

And so that strengthened them, weakened us, because more left and went towards.

Yes.

Yeah, that's.

Yeah.

An excellent analogy, unfortunate one.

Now he says Ksav is the writing.

So the letters themselves are machimais.

Make us wise through the motions.

Here he's painting a visual picture through the motions of the quill as a person writes.

So the motions of the.

Of the quill, if you could visualize them, they write the wisdom.

It's etched in the air.

And so the avira is machima there it's Israel machkim.

It's a beautiful thought because when you write literally, the pen is causing, so to speak, this to be etched in the, in the, in the atmosphere.

Vaydek shepogmen biksav yodenu.

Now when, if you blemish your writing, which means you give a.

You convey a smicho on somebody who's unworthy.

Canal min ha yishuv.

Through that we're exiled from the area that we live, from the place that we've already settled.

Shu bechinas avira de Eretz Yisrael, which is the Bechina of Eretz Yisrael, Umegarshin ayesham Yishom.

And we get exiled from there.

El moka midbar Shema to a place that's desolate.

Shayn sham shum kedusha that doesn't have Kedusha, Hilo yashv Israel me' Eilam Canal, etc.

Okay, that's, that's the end of Bay's.

So, so far, what, what the Rebbe is telling us is that mishpat is, is our obligation is to bring Mishpat to light.

And unfortunately, if, if we, and if we have a munas chachamim, we bring that to light.

That's the imperative is munas chachamim is trust in the Chachamim and their.

And, and mishpat.

The minute when we question that, okay, we lack the faith of murush chachamim.

In essence, you know, for us, we create mishpatmuca, we create this crooked laws, which means we're confused.

We are.

And we unfortunately give Kayakh to the people that can control us, so to speak.

And we're subject to their mishpat.

So if they say that we have to establish certain secular.

His point here is if they force us to do, to learn secular subjects, etc.

Etc.

Then it's an awareness for us to say we're not true to our mishpah.

Now what's interesting is, okay, it's a phenomenon more by the Ashkenazim than by the Sephardim, because the Sephardim seemed to have much more than the Ashkenazim, right?

That's a Mitziyas hadover in terms of the nature and the Mahlaikas.

Right?

And they've lived in peace much more than the Europeans have lived in peace, meaning Ashkenaz Jews, we've suffered greatly, but they were not subject to that.

And, and if you Study that.

If you study that neighborhood, you go to Kibrit Tzedikim and you learn about the communities.

It's almost as if, as you had, it was like.

It's like the fairy tale story of Claude Yisrael.

The king loved the Jews.

The king put the Jews in.

Right.

The king loved the Jews.

He loved the faith.

He put the Jews in charge of the wealth of the, you know, the wealth of the kingdom.

It was like, it was like.

But as an Ashkenazic Jew, you don't hear that.

You hear about, you know, you hear about the destruction in Europe.

So the contrast is so amazing.

And could it be that part of the contrast is a munozuchamim and therefore we weren't subject to that.

The continuity that they've had since they've been there for.

Right.

You're talking since.

Since in Morocco was.

Cheney was, was, was.

Was it.

But it probably was even more.

I mean, it probably was, you know, even earlier than that.

But for sure, Khurbanbayashini was.

Was Jews in Morocco.

So, Rabbi, what's the end?

We can't compromise the Torah because that.

And yet right now we're supposed to have Bibles among all Jews.

When the majority of them go to the Torah and water down the Torah and, and try and they want to live their life the way that, the way they want to live it, how is the conflict resolved?

How is the optimus achieved within Claud Yisrael?

When you have these two really opposite forces?

I mean, the challenge is that it's not something that's fixed overnight.

Right?

So the nisayin is that we have to understand that there's part of it is a long game, but that we can't compromise the mishpat.

So whereas in the previous generation the reform and conservative, etc.

Took that as an imperative that we have to modify the mishpat to meet the needs of the people.

And we brought the Torah down.

So it was mishpatmukal.

And therefore, unfortunately, all those people were gone.

They're just, they're not here.

It's not.

It had its kayak for a little while because the theory, you know, made sense in the short term by virtue of the challenges that existed, but it didn't make sense in the long term.

Right.

Maybe one of the drivers was the fact that that money was a factor and where was all the money going and the resources and people are going to go chase the money.

You know, that was.

And there were a lot of Rabban.

We said that unfortunately, also chased that too, even though they were Shamishabas, but they were stuck.

So it was an Isayan.

But those Isayas are short lived.

And the unfortunate reality is that one generation in one generation, it's gone.

The same thing happened to Babel.

If Ezra spent, if.

One of the biggest challenges for Ezra was say, for Yuksin, was figuring out where Kalah Yisrael who intermarried.

Intermarried, you're talking about.

It was only 70 years.

For.

Khurban, Bayas Shayni, I mean, Khurb, Bayes, Rishon, it was only 70 years.

Hobbes Rishon.

Right.

Meaning and now you have huge rampant intermarriage.

That's it.

It's only one door.

So.

And that we see from Adam, you know.

Right.

His grandson already went off.

Okay, whatever.

It's a slippery slope.

So the short answer is you have to be able to be, you know, you have to be Dicha and Makariv at the same time.

You have to stay strong to the principles and you have to Makarev people and bring them into the fold.

Ultimately, you know, they'll come around.

Not everyone will come around.

In that diaspora, it would have been very easy to just start creating your own because you're isolated.

The Torah, the mitzvahs is what kept us amongst any other culture that's ever existed, as dispersed as we were we were before because we kept the correlation.

Right, Good example.

Right.

Even Native Americans, which still are prominent today, don't have the same cultural connection that they had.

And that was 100 years ago.

Right, Right.

We still are able to reading the exact same words that were read in that diaspora, that immediate diaspora.

Right.

And we had six yeshiva guys out of a class of, I don't know, 25 or 30.

And he made a point to say, you know, we as a community.

He was talking about his black inner city community.

He says, you know, we're culture, you know that.

He says you have something that saves you.

And he says you have a bar mitzvah.

We don't have that.

You have a barn about mitzvah, which means you have a ceremony of a rite of passage into manhood which establishes a person as an adult, a responsible adult.

We don't have that.

So the mishpat keeps, keeps us.

He says, he says, if you don't have the mishpat, he says, he won't keep you.

And you know, that was one of his, you know, he felt that that would be a prescription for, you know, much of what ails that culture.

Okay, so this is a very interesting point because he's usually, by the way, is Xavier of Gullus.

We say, you know, Ritzicha is Xera of Golos.

Somebody, God forbid, is a roizach.

They go into Golos.

This week's Parasha, right?

This week's Parasha is the Shesh ari Miklot.

And somebody isaige.

So it means if you meddle in somebody's life, God forbid, you could be subject to Golas.

It's a great essay by the Mikht of Melio where you can imagine he's writing this in the 30s, okay.

Or whenever it's pre war, World War II, or during that era, you know, he had escaped to England.

But he was asking, how is it that we're running all over Europe, like, afraid that God forbid, somebody's gonna chase and chase us down and kill us?

It's like the Xerai.

He calls it Kill us Kayin, the curse of Cain.

And the curse of Cain is really a curse of Gullus, right?

And he said.

He says he can't handle it.

It's too painful of a punishment.

It's.

His essay is called.

It's in Mikhail Dalit.

It's called Kill us Kayim Civilization.

He asks this question, and he says, he presents the reason is because we're yared lechay chaveira.

If somebody meddles in somebody's life, imagine lush and hara.

Anything that's considered meddling in somebody's life and affecting them, their peace, their livelihood, etc.

Unfortunately, he says is like the curse of kayyim, because to whatever degree, you know, they've killed a person.

And that's a curse.

That.

That.

That's a curse that begets a consequence of Gullahs of exile.

On a personal level, well, you know, he's saying on a.

On a national level, this is the Nisayim.

So the Rebbe here is saying something slightly different.

The Rebbe here is saying that the Gzera of Golos is also for, you know, he says, because Osius or ma avira de' eret Yisrael Machkim.

And if you get kicked out of Israel, it's because you don't have chachma.

He's presenting yet another reason for it, which is interesting.

Okay.

Okay, Gimel.

Yeah.

Now here he.

The Rebbe goes into something very, very fascinating where he suggests that the astronomy and astrology.

And you can imagine when he's writing this and what's coming out, you know, in terms of secular wisdom, in terms of that is something that the goyim are now controlling and people are going to Vienna to the universities to study and it's basically becoming this like this topic of education that we no longer control, but they control.

And he's basically saying, hey, wait a minute, this is our chochma.

They stole it.

So he says.

He says for this reason they stolen the wisdom of astrology, astronomy, rekiya.

To be able to know, you know, what can predict to whatever degree the future based upon the, you know, the celestial beings, the planets, and now it's in their control.

The truth is he says this was given only to us.

Posse says in tabarim.

He says, this is your chachma.

This is your.

This is your.

This is your chachma.

And bina, okay?

Now chachmamina is the content of the knowledge.

Bina is the application of it to the eyes of the, of the nations.

And Vidarshu rabbi say no zecharinam levrocha eze chachma uvina shilay neham.

What is that?

This is calculating the seasons and the constellations literal level.

This is talking about control that we have establishing the calendar.

Right.

And relating to the time.

Right.

The quodesh or the shana.

Right.

And reminds me that I think I did Discovery seminar.

One of the might have been a physicist was working in a lab with a Chinese colleague who said that it's like seemingly humanly impossible that someone could have established the calendar.

That was Hill, was it?

Hill III Hill, yeah.

Right.

That was accurate like to the second until fairly recently.

And this Chinese scientist somehow still dismissed it.

He must have just sort of guessed correctly or gotten invited way of like, you know, not considering the implication that maybe this divine origin.

Right, but that was one of the discovery seminar points, is that the enormous brilliance was, you know, recognized by the.

Non Jewish world by Jewish.

Right.

Scholars is something that is astounding.

Right?

Yeah.

Amazing.

Okay.

And kiyesh baza seikel.

Like you're saying this is great wisdom here.

He translates it as cleverness, that that secret should be our secret.

Even though we, you know, we can tell them about the Chachma.

Ki bavadai tzarak la deal.

Because we're of course we're going to share the chachma with them.

They should know about chachma Shanu yaydem chachmazu that we know this, but it's ours.

But once we tell them it's no longer a sayyid.

It's no longer a secret.

Kihalay gamhem yaydim.

Now they know it.

He says, but shichol hadi elohem ha.

You know, this is a.

It's a seichel to share with them the chachma, but keep it as a hidden portion, you know, so that we know it's.

It's ours.

Which means they could see that it's our chachma, but.

But only it's.

It's only their eyes.

They understand it when it's shared, but then they don't know it.

They're still drawn back to Klai Yisroel to help figure it out.

We don't give them, you know, the chochma b', atzem, meaning we don't give them the secret of the secret.

Right?

Shih sayd haibor, which is what you said, the understanding, how you establish the Ibrah chodesh, the calculation of the months, etc.

But they're like, wow, look at this.

This is so amazing.

And they see what it is to know that we own it.

Aval etzamasoit hachakhman nisharatzleinu.

But it stays with us.

It's like the Hungarian recipe.

She gives you everything except for the one ingredient that's gonna make it really good.

It's analogous to, like cheating on a test where you see all the answers from the guy who knows, but you don't understand what you're getting.

You're just getting the answers.

You're just getting the.

You don't understand the methodology on how to get to those answers or where they are.

Excellent.

So speaking about a related point, you know, we more in the translation of the satuagin, we more the translation of the Torah into lush and Yavonis.

Because the problem was is that once it's written down, they can go off, establish universities, study themselves, and create mishpatmuka.

They'll have their own interpretations.

They'll manipulate, you know, the chachma, and then they'll carry forward.

So the problem is that we no longer control it.

They no longer come to us.

That's why it's a terrible.

That's why it's something that we suffer now in a certain sense, one of the ironies of this is, I believe it's Rambam that says, ultimately, Christianity is a way to tame avoidazara and have the ghayim, so to speak, be prepared for Yemaisa Mashiach.

Right?

It's like Judaism light.

So in a certain sense, like, while this is, you Know, this is a bad thing.

Not the ultimate, but in a certain sense, the question.

And this is a question, it's a bad thing with a silver lining because, you know, hopefully at some point, you know, the goal is in the long game, is to pull them back around, but they're already conditioned in a certain sense to understand it.

You know, I mean, they may have taken the New Testament and modified it to the Old Testament, but they know that the Old Testament.

They've modified the Old Testament to the New Testament, but they know the Old Testament is there.

And if they just get pulled back around, they'll understand why that's flawed and this is true and what the truisms are.

Yeah, it has not worked to date, but, yeah, it's a good idea in theory.

Okay, so let's see.

Let's do just a little bit more.

We'll stop.

We'll stop here.

We're gonna get back deep into this, God willing, next time we learn.

He says, the mystery said ha iber, which is of the most complicated of chachmas.

Shayna nimsa rakligdela hadar.

Only the greatest people of the generation, the greatest chachamim, shishlem neshamas, gedos that have great neshamas.

They have the ability to understand it.

Ki taluchas hagal galem hu alydei sichlim shehem hamalochem.

Because the planets move and these are malachim that are in charge then.

But it's.

It's through the wisdom.

So it's like a.

It's like a different level of heavenly wisdom.

Each one has its own intelligence, which is in essence, the mawak shemis noeg al yada vaidezehu heshtanas hilucha gagalim.

And through that, they move the month, the revolution of that sphere in a month in this particular way.

So it travels at this speed.

It travels at this trajectory, travels, you know, in this direction.

All of those things that great chochma, zagalgo, mahalach bashana, oh, yosh.

It goes over a year or more.

And some even, you know, or light years, whatever have you.

Some are very, very slow.

Come alpha alpha nevishona ad shemisabev.

It takes thousands of years until it actually does a full orbit.

All of this hakola fi ishtanas asichlim shemishtanem lefi rihukdim richukam mei meiho elah.

So these are all kumoke misnagim hagagalim.

These are all things that they're very.

These are varied intelligences, right, that change based upon their distance of a particular cause.

And they all.

All of these receive from, so to speak, the all encompassing Manheg, which is the Chachma, which is the.

The seichel hakaela.

There's a.

There's an entire.

You know, there's like a.

There's a view at different levels of space, which is the soul, which basically is control.

Controls all.

We'll stop here.

The neshama of the Almighty, who is the Shindal Yud from Apostle Bohem.

Okay.

All right.

So we're obviously going to get into a fairly deep prep, a more technical discussion, but we'll come back and hazard that next time.