2nd shiur - R' Gedaliah Jaffe Likutei Moharan Torah 7 Tinyana.

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Okay, we are continuing now in Torah Zion.

We're up to Os gimel.

So just the continuation of it after we already explained that a manig has to be a Rahman.

So now I'm going to explain what's.

What is the main rachmonos that this manig needs to have.

It's going to be to save a person from avoinos, from sins, from averos.

And how does the man.

How does the tzadi do this?

It gives, he teaches, he instills in a person das.

And the das is the opposite of ruach shtus.

And because the ruachtus will cause the person to fall to chait.

So it begins now in the beginning.

We're holding by Os gimel.

Again, this is from the.

Using the commentary of the Ota or shlita ki icher rachmanos.

What the main rachmanos Ki who?

Kishi Yisroel am kadosh noiflim chas v' shom bavoinis Rochmon litzlon.

So I actually heard this piece of lakuti mahran in a Shabbos shuva drosha for Moshe Weinberger, probably over 20 years ago, and he quotes it.

We'll see the context.

I'm not going to explain the way he was doing it because he was, at a certain point he was bringing out.

But I believe that was the first time I heard this piece.

I was gamble over here.

Kizeha rachmanos, hagodo miko mini rachmanos.

What's the biggest rachmanos?

What's the biggest rachmanos is when Jews feel weighed down by their averos.

Kikol ha yisurim hakashim shava olam.

The worst types of suffering.

Einum nech shaving this load Hakaved shel avoinus has vashom.

The weight that falls on a person, how heavy they make a person that it feels like that's worthy.

The feeling of that avera is worse than any type of physical affliction they could ever have.

God forbid a Yid falls such a heavy load for him to carry.

Shef shar lisa klal hamosli hakav e haze.

It's efshar.

It's impossible to hold it bechin as the posse says.

Kemasri kaveid yich b' adu mimeni.

So this is from Tehillim.

I'm going to read actually the beginning of the posse also because it connects with Rabbi Nachvazin Kaavoinoisai my avonos, my sins of ro have gone over my head, have inundated me like a load that's so heavy, Yich b'.

Adumim.

It's so beyond me.

They're so burdensome.

That's the load that a Jew can't hold on to because of these avonos.

Because of these, a person has to work hard, very hard for Parnasso.

And that's a very big burden on the person.

What's the reason for this?

So look what he says.

Kimi Shiyodea.

That's going to come back to this again.

But let's just like, you know, if you're in the classroom, I'd say highlight that Kimishi yodea.

Anyone who knows Kedush Yisroel, the holiness of a Jew, may I inhale from where they're taken from Viode Aruchnias Vedakus Sho Yisroel.

They know the spiritual and the.

I would call like the refinement of them, the edelkai to them that they are so completely distant from any concept, any musag of.

Of an avera.

You have this already in the Mahara, where he writes that any chait that a Jew does is bemikra mashen came by a goy.

That's be'.

Etzem.

But here, the rachokim legamre me ovon.

Totally, totally distant from any ovon vein.

Ovon Shaikh lehem.

There's no shaikhas.

There's no connection whatsoever to a yida because of their holiness, where they come from and because of the refinement.

That's why all the burdens of the world are nothing vis a vis the heaviness, the burden, the weight.

The weightiness, right?

Like if someone's holding an object in Israel and you say kavedlacha, is it too heavy for you?

So you know what?

What's kavedlacha?

You know what's too heavy for you?

Avon Chas v' Shom Rachaman Salon if a person falls to this person has afflictions im ein Bahim avoinos.

There's no avoinos Einim Nachshavan Lisurim Cloud.

And there's not considered to be Yisurim Zebachin is what it says the Gemorin Shabbos anun.

Hey, Ein Yisrom belo Avon shekeshein bahen ovun.

When there is no ovon, there is of their own anim.

They're not considered Yisroel, considered, you know, afflictions.

Do you know what the main Yisrom are?

Is When a person falls into.

Into averos, and this is the main rahmanus, that everyone needs, specifically the manhig, to have compassion upon the Jewish people, the holy Jewish people, and to Lily Jimot, to pull them out of that, of that heavy burden.

They just feel that they're so crushed by the avera.

It's not the finances, it's not the health, it's not the shiruch, it's not the giddo bonim.

It's the avon for alkein moishe rabbeinu olavashalam be chol eishra, be' eiza avon.

Whenever the Eden would fall.

With daven and scream out on behalf of the Claw Yisrael, like we find in Parasha shlach when Moshe Beinu is davening for the.

For the Kala Yisrael.

What's the loshnav here?

Slach no la avoin ham haze.

Mimitzrayim vadhena hashem salakti kid varecho.

The Moshe davening is davening.

He's davening for the.

For the.

For the clay Kigoin b'miraglim chayotze kyoda shilafi kedusha sis Yisroel Kosmosha knows, according to the kedusha of the Klaisel Heimra choikim' oven ve' iv shalom lisa klal hamasa kave shel oven canal.

Okay, so you ask a question then.

Okay, so how's the shaykh you could ever find avonos to the Kla Yisrael.

But let's be honest, let's be brutally frank.

There are times when Klaasrail does so R. Nachman addresses that uv'.

Emes.

In truth, where did these come to them?

Right?

We have roshaychas to them.

Hurak alide shein lot the sinner das.

That's what caused it to happen.

Das left him Ki ein orem ovira vera elim ki nichnes.

They're going the beginning of.

Of sota.

It's talking, it's playing on the word of sote and shtus to.

How could a person ever come to this, you know, situation of being accused of being that.

Because it must be those ruach shtus that came into this.

But at the time of the chayt, then the das is gone.

So the das went out and the ruach shtus came in.

So that's how you could have.

You could have it.

But if the das would have been present, then the ruchstus never could have gotten in.

Right?

Like the displacement theory, this is the biggest rachman of Shitzrik and the rahima love on the sinner himself.

Ashri maskil el dal.

So in the dega machne ephraim in parashas b' shalach he says a lashin over there.

He says, ikar hatzedaka vahanina lidal.

What's the main tzedakah and the gift you can give to a poor person who kishmarachim alav.

Like when you have rachmosonim lahaskilo das vi' hosh be das to make him a wealthy person.

In terms of das, when you do this aeneas gashmius.

So by having this thing, then even the physical Aeneas will leave him.

He's going to become an oshir in gashmis.

Also vezed says, ashre maskil el dal hainu sheroah viodea eich le hamshich seichel eldal.

How to bring das into the dance.

The poor person, right, he's lacking.

He's an oni.

He's an oni bedas.

The gamre begash ad kan lishonu.

So that the das is kind of, we'll call it like the cure all medicine.

It's going to heal everything, right?

So you have to give the seichel.

You have to give this oni an insight.

So then why are you telling me that he has to have das?

He needs tzedakah no ki ain oni el min hadas.

He's quoting here.

Utzrikim the rachimola of l' hachnis bo das.

So you have to have rachmanosam and put the das into him.

And that's the true.

That's true rachmonos.

And that's what the true manhi gives to them.

He's able to put in the das to each and every single yin.

Okay, so that is os gibble.

Well, we'll continue now.

Os dalid.

It's a little bit longer he's talking about now that again just to keep the flow of the Torah.

Since the Monica is one who has to do this.

What happens when the Manik is no longer physically present in this world?

So that's going to be a need to leave ben Otalmid.

Someone who could be mamshikh daddas.

As we'll see now, now he's no longer physically present in this world anymore.

The neshama goes to shemayim.

The whole purpose is not that the neshama should remain, you know, quote unquote, upstairs with A with a capital U.

Right?

And to get this, this, the, you know, tainuk from the ziva shechina.

Right?

It's not going to care what's going on down here.

No.

Rak ichir has shlemus.

You know what the real, the complete shlemus is?

Shal neshama to be both up and down at the same time.

Vulcan.

And therefore shiyashir achrav bracha.

Right?

You have to leave some sort of brocha here.

Bain otamid to leave behind a son or to leave behind a Talmud.

Right?

Bracha actually is the gwache zochor.

As many point out.

That his das again, the whole point was that the manig has to give, have rachmos and teach dast to get the ruachtus out.

So the das has to remain down here.

They can't take the das with him upstairs.

As it says in Bava Basra, asher ein Khalifa.

He didn't leave a replacement, someone who could be mamale makam for him.

So what's that talking about if someone doesn't leave behind a replacement?

Sekhad Omer1 is talking about Bane RA1 being he didn't leave behind a sun that didn't leave behind a place is a Talmud, as he explains now.

Ki hat talmid mikabal das harav.

Right?

The Talmud has absorbed and internalized the rebbes of the das.

And now since he has the rebbe's das, the rebbe is no longer physically present, but the Talmud is.

So the das of the rebbe is present in the Talmud.

Bevada ben rosha chas vashem.

We're not talking about just leaving behind a son who's a Rosha va ikr lahashir bain shihiye bechinas talmid gamke.

To leave a son who is both that a son and a Talmud.

Shaykab sikhlo vidaito.

That he was able to receive from the rebbe his seikhel and his das ul' eida omnikon.

The other one who argues is no die batamid levat.

It's good enough just to have a Talmud, because the whole point is to have the das again.

Zamachlokos in Bava basra.

But the one is saying in the Talmud, the whole point is the das doesn't have to be a biological descendant.

It doesn't have to be that way.

Al kayin dai gam b'tamet levat.

It's fine just to have it to levo.

Then that's your replacement.

That's your.

That's the whole point of the shlemos, is to keep the das here in this world even after you left, when the shama goes up.

So the main thing is to have bonim is to have talmidim like that.

The person's das will be able to say, here, now, this is probably one of the most important in my lines.

Understandings right now is this line.

Actually, when we had the Kosova, Rebbe Shlita was with us in shul.

I quoted this piece from Kuti Maharaj.

I was introducing him.

Let's just talk it out for a second.

Anybody who has just a little bit of an understanding of what you know, the whole purpose is why we're here.

Kitsas you have a little bit, a little bit of a yidiya hu yodeizboroch that the main oneg and the main delight of hashem hurak shanachnev olim hazehashofo negado unakadish' yizboro.

When we in this lowly world, we make a kiddush hashem, that's the ichor, that's the main joy and pleasure we give.

Hakodesh baruch humosha Kosov quotes here from a piet in Rosh Hashanah davening vavisa to hila migushe often mikrutze chaim, like these physical beings.

Kiashem yizboroch yeshlo srofim vechayos vavonim va olamos alyon.

Hashem has these angels, these spiritual robots up in Shemaim.

They're doing whatever, whatever, whatever they, whatever, you know, they're asked to do.

And despite the fact he has these robots, these angels, ichor hatayneg hashashua shalo.

What's Hashem's main ichor?

Enjoyment and pleasure.

When we do avodah in this lowly world.

And that's why a person has to.

Has to leave behind a bane or a Talmud.

Kadesh yashar daita lemata.

His das will remain down here.

Shayar bivenei olam hazeh hashofel in this world.

Kikashinishar daita lemata.

Because when the tzadik leaves his das down here, this is nekshav.

It's considered kiil hu ba' atsmo mamish nishtar ba oily.

He's still here with us.

And that's what I was quoting when introducing the cost of a rebbe Shlita that he was saying over Torah from his father Zhatzal, that the Rebbe's Torahs are with us.

But this is all, if you think about it for a minute, this is how Breslif has been so tremendously successful.

Because the Das of Rebbe Nachman, through his Talmidim, is still with us.

Every generation has had those unique, special, talented individuals.

Hur me kabil through the misora.

And they were able to give it over.

And we have the Das of Rabbi Nachman.

We have a lakutim haran, we have likuti tefilos.

We have all the sephorim that he's called him the Toita Hasidim.

Dead Hasidim.

But it's not dead.

It's not dead.

Rabbi Nachman is present.

He's here again.

Nechama keilu huba' atzmo mamish nishar b'.

Ilam.

The Rebbe is here.

The Rebbe is here.

Okay, let's finish up.

Ozdalad.

Every single person can do this.

It's not just only the tzadikim.

You have people who you learn with, who you talk to, when each.

When two people just talking together, talking.

That's Das, right?

Das is talking about you're a Shemayim.

It's not talking about what type of toppings you want on your pizza.

It's talking about real, you know, what's important to things.

So then, Azai kisha lechaveiru be'.

Ezedibur.

Reuven's talking to Shimon and he says something to him, right?

And because of what Reuven said to Shimon, Shimon now increased his year of Shemayim.

Nechsev chavero etzel Bechin's Talmud.

He became like a Talmud of him.

Doesn't mean age, doesn't mean, I guess, social status.

It just means I learned from you.

You brought out something in me.

So I'm your Talmud.

Ulafam im NASA hefech.

And sometimes it goes backwards, meaning.

So Reuven's talking to Shimon, but Reuven gets back from Shimon what he did.

So then Reuven becomes the Talmud through conversations.

He says, aloshon, over here.

Tzarach leha amin shebachol echad mi yisroel melubash kevoida yizboro.

Every single Jew has kavod.

It's malubosh.

It's enclosed in him.

Even the lowest of the lowest, the guy you wouldn't even want to sit next to at Hasana.

This guy's like Mamish, lowest of the lowest.

Kolsman Jehu bichlal hamun of hakadusha hashem yizboro parus Prati has something very special about him that creates a tiferas ki al yisrael gavos hakazam al klal Israel is his giva is his splendor is his pride.

Kvoido the God lo ki adua ve alchem bevadai tzarek lechavid EZ kol echad v'.

Echa.

That's why we have to give kova to every single yidaber im kol echa mihatachis, to talk to them about things that are really important.

What's the tachlis of why we're here?

Lehakne yis bo yer hashemayim.

And that gives a person yer hashemayim.

You give him and you receive from him.

Mekablin dain min dain, like we say in the davening.

How long made me call Adam.

You can learn from everybody.

You might have a bigger iq, okay, but you can still learn from everybody.

That's what says in perkiyavos, right?

Kize icher hakovoid.

That's the aspect of ain covet elatira kamos shahiz hiradone marina rabbeinuzal shakol autumn tsarek la asoik bezer lahaknes hadas bechavero.

To try to.

To talk about these things, to talk about yerushmam, to be mechazig each other.

That brings out.

That brings out a special prot that wasn't there beforehand.

Every single person needs to.

To.

To be osik in this, right?

You're looking over there.

Ay in vav kol aram tzarek la soy baze lahayer zeh hadass hakodesh bechavero shenasim talmidov alezeh.

You have to.

Everyone, everyone becomes.

Becomes increased through the year of shemayim dahai was min shiyazhir kol adom la daber im chaverab' yerushemayim becholyom.

Talk to people constantly about yerush shemayim.

And.

And again, as we'll see, as we're going to develop, it has to be in a way that's going to be acceptable to them, because some people are just talking and talking.

No one's interested in listening to them.

You have to do it in a way that's going to be dalef nimi ata omed.

You have to know how to approach it, how to package it.

You can't just necessarily, you know, can't be fire and brimstone.

It can't be.

There's a way to do it, but you have to talk about it.

Bechoyom every day.

Kefimasha kiba me rabo ha' amiti ho' ya bohadas hakodesh hazeh lahodiya ki hashem huelokim umlochol haretz kivodo.

To bring a reality and a consciousness and awareness of hashem into people's lives.

Key continues on the pasigin yeshaya lo sohu baro leshevez yotsorah.

The world wasn't created just to be, you know, empty and void.

We have to settle the world.

What does it mean?

To settle the world means to create people who are on the level of human beings, not animals.

That'd be really humans.

Speaking to Ottoman.

Chava umilu es hor.

It's fill up the world, fill the land.

That's what it means to settle the land when it's filled with real human beings, people with yerushamayim haine b' nai dea.

People have das.

People have das.

Das yer shemayim kimi shein bodas.

If a person doesn't have das, einu odom klal.

He's not a klal.

He's.

He's a cow, he's a cat, he's a dog, he's a snake, he's a rodent.

But they look like human beings.

But they don't have das.

They don't have das.

So what's the connection here between, you know, working on this Yishuvu shal', oylam, right?

In purview, how is that connected to knowing hashem, Right?

Das.

So Rabbi Nassen says, hainu kemosha odum mitzu vilham.

Just like there's the mitzvah of purvu, right?

In a physical sense, to have children, that the world should continue to exist generation after generation, so too, mitzuva lahachnis das viera shemayim bevonav uvatal.

So too, not just to create physical people, but to create spiritual people by giving your shemayim to your family, your children, your sons, your daughters, your talmidim, your students.

And again, as we just saw, your friends are your talmidim.

It doesn't mean you're the Rebbe in the classroom.

The classroom could be in the workplace.

The classroom could be in the street.

It could be in the market, certainly could be in the shul as well.

But we're talking about Talmud.

You're learning from the interactions.

Kize icher hamitzv.

That's the main part of the mitzvah shemetzuva.

Lahamid told us that there should be future generations, that they should be continuing over and over again to keep the world populated.

Ki ikar ha' alhami le tos mimin b' ne autum.

But you have to have dafke human beings, people who are worthy of being called by the name of a human.

Velom min beheimas vechayas b' h'dumus.

All them.

Not just wild, crazy animals.

Crazy animals.

I don't want to get into politics, but I see the way some of these people are behaving.

They're behaving like animals.

Mamish, Mamish animals.

They look like.

They look like politicians.

They have a nice suit on.

They're behemoth.

Mamish behemoth.

Okay, but no politics.

Just keep in mind you're looking at behemoth Al qain kolzman shaen meir hadas.

When a person doesn't have das, They don't feel the sense of a chodesh baruch hu that he's the melech malochokala TZ kvoda.

They don't feel that.

They're not living that Einu mikhailodem.

You're not a human being.

You're not, because you don't have understanding.

And again, das, as we know from the beginning of the Chumash, is a lesson of his.

Kashrus.

You're not connected to hashem.

That's what makes you different from a cow.

The arcane nechshav' olam kita yvoihu.

The world is, like the art school translated, astonishingly empty.

If there's no b' nai arm, there's no people, there's no yiddin.

With dast in this world is tovo astonishingly empty.

It has to have human beings, people with das.

Shioidimes hashem yiz baruch hu.

Nohakolesh baruch hu.

But if you just have people who are, you know, wandering around the world, they don't have any das.

So, okay, they're animals, but they're not.

They're not considered to be like that.

That means to fill the whole earth.

The way you fulfill this mitzvah in the spiritual sense of Puravu is by creating human beings.

Shize ikir yishavon.

That's how you settle the world.

Shi ha' oylim yusham b' nai odim d' hainim b' Nai deya sheyoyoidem es hashem yizborch.

Okay, that was the end of the alkane.

Therefore, everyone has to be osik in this, right?

Like the broccoli make is laso.

So the taz says it's an asek means your business.

La soik means make this your business.

Make this your business.

Lahachniz das v' yer hashemyim b' chavero.

To be talking to people about hashem sha' aydezeh nase chaven talmid et.

So he becomes your Talmud.

Vazai kishimu yomovi agiyazman histakos.

Then at the end of a person's life, the end of 120 years.

So you're going to come to the, you know, upstairs with all that you've done.

You know, there's a concept that Gemara talks about in yavamos that the svosov dovos bekevre that a person's lips move in the grave.

Omar of Yehuda.

Omar rav maidikhsi.

What's the posseq say?

Agura b' halcho olamim.

The posseq says that little.

I'll dwell in your tent forever.

How can we can you be in olam haba and olam hazehalamru dover shivu abi when they're saying my divritor in this world, Right?

So therefore his lips are moving.

So even though you're in both worlds at the same time, you're in both worlds at the same time.

That's what the possibly says.

Kosov asher ein khalifos lamo.

When the gora says you didn't leave a replacement behind you, you didn't leave someone to take over.

When you leave over a son of the Talmud, a student.

And again, the Talmud doesn't mean.

It means the person you're talking to during your coffee break at work.

Then there is a replacement.

You have this replacement.

Me acha shanishne daito acharav eid ben otamakana ki ikar hu hadas.

The main thing is the das akhrav eid benotalmid nechrav keiluhu mamish nishar kayim ba'.

Olim.

He's still here.

This is amazing.

He quotes a beautiful remnants for this.

So you look at the word khalifos ches lamed yudpei vov sof roshetevas p yedaber chochmos vahogus libi sivunos.

So the rosh has that it's the thoughts of your heart, ki ikir hu hadas.

That's what you brought out from your potential into actuality through your makshavas and through talking about it.

This is what they explain.

Tanya talks about this in the beginning, that a person has their mochen, which is their intellect, and they have their midos.

The mochen is your chochmah, your bina, and your das.

And the midos are the brings things out, your hands, your feet, and everything that brings it out.

And when you make this connection using your das between the moach and the midos, right, that's the main thing that brings it all.

That brings it all together.

Shuhu.

What's he talking about?

The das you have is Bechina's P yedaber chochmos.

That's the chochma P yedab e chochmos ve hagus libi semunos.

That's the bina veze icher ha hashara achlifos shanish ar minha o'.

Adimacharov.

And that's what remains from a person.

Everybody wants a legacy.

Everybody wants to be remembered.

I was thinking.

I was recently at the Levaya, and one of the people who's speaking at the Levia, she had lost a child, and she was talking about how it was so important to her and her husband that their child's memory be kept alive.

And that's really what people want.

They want their memories, their legacy, to be remembered after they're no longer physically in this world.

Whether that's through, they make a big building, they write a sefer, they record shi' urim and put them up on vayu Torah.

Whatever it is.

Whatever it is.

Dahainu ma shehayimidaber chochma v'svuna im chavero.

When a person's talking with Chochma and with Binah to their chaver, and they put in Das, which is the year of Shemayim.

That's the two aspects of bain, and that's the aspect of the Talmud.

That's PI adabir chochmos, right?

That's the Talmud Dibur.

That's ledarimato vahagos libi tibunos.

That's the chinin of Bayin, which is darimalo.

Okay, we're just putting it all together from what we've seen in the Torah so far.

Vaalkinin, therefore P yedaber chochmos vehogos libi svunos roshetevos khalifos.

That's all hinted at in the word is when you like an exchange, right?

A replacement or something, that's all.

It's all Rabbi Nachman's, you know, just Bekius and Tanakh.

It's just.

It's unbelievable.

Now, this is the way you remain and you replace.

You leave something behind.

Uv' em as beina talmid hukulachat.

Really now he says, is the same thing.

It's all one.

It's all united.

It's the same concept.

Kihaben hugam, King Talmid.

Because your son is the Talmud as well, right?

Ve' gam hatam and hubachin hazbein.

And so too, a Talmud also has the aspect of being a son.

Anybody who teaches Torah to their French child, it's that they gave birth to them, they created them.

You made them physically as well.

I think I've heard from Shachta many times, quoting from Soloveitchik, that he pointed out in Halacha the similar types of tasks that a oddain is allowed to ask his Ebe to do.

And a father for a son and a Rebbe, he can ask the Talmud.

So why?

Why kinetic?

Because it's the same thing.

It's considered.

It's kiilu, if you made the person.

So if you made the person, you formed them, you were koene them, like an Adonis, koine and evid.

So like, the rebbe is koine, the talmid.

So he created him.

So that's why in Halachi you're allowed to.

So this is what it says, kimikoidem, before the Rav gave dast into them, Lohaya nikarabashem autumn call.

He wasn't called an Odom yet because he didn't have the das.

We've been saying over and over again, You taught Torah to this person and you put das into them.

You made them into an Adam.

It's like you made them.

So therefore, since you made in your Talmud is also the aspect of.

Of being a son.

Like we said in Lechlecha nefesh asher osu bechoron.

So just.

We'll end off the Targum over there, right?

I'm looking here.

It's Yudbe's.

Hey, says here, vayas nafsh d' shabidu le oron.

So yeah, that's exactly.

We're talking about that these souls, that they were brought to the Torah, that's with the lushan of Asiya, that they made them.

Okay, that concludes Ohsdal.

So we'll end here for this.

Time and again, the main things we talked about was that the main rachmonos that a person can have is to bring Das, which is your shemayim, to somebody else.

And by doing this, that makes the person into a Talmud.

And they have a physical children, Ben as well.

And by doing these aspects of keeping their das and the Seichel alive, it remains in this world.

And even though they physically have left the world, the sechel and the Das and the Yerushkim remains with them again, it's just so fascinating to reflect that this is what Breslov is today.

Okay, have a great day, everyone.