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Chanukah Insights from the Sefas Emes
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1. When the Inside is Outside. 2. The "Revenge" of the Jews: No Outside. 3. The Greeks Despised Our Understanding of Human infinity. 4. The Miracle of the First Day For Source Sheets: https://www.theyeshiva.net/jewish/7863 To watch more classes & to read Rabbi YY's articles visit: https://www.theyeshiva.net Follow Rabbi YY Jacobson: Youtube: http://www.youtube.com/c/TheYeshiva Facebook: https://www.facebook.com/TheYeshiva Instagram: https://www.instagram.com/yyjacobson Twitter: https://twitter.com/YYJacobson Linkedin: https://www.linkedin.com/in/yyjacobson/ #chassidus #chanukah #rabbiyyjacobson
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Transcript
Auto-generated transcript. Not time-synced to the video.
okay we learned uh a few weeks ago what
was it parshas vayetze
we learned a few pieces of svasamis and
parsha's vayetze yakov going into gullis
because of aces relationship with asaf
and other
very powerful pieces the stone
by the well in kharan so i chose
yesterday
a few pieces of this fashem chanukah
there's many many
because each night of chanukah he would
say something or most nights so there's
really
quite a lot to choose from but i just
chose
a few pieces i want to cover them pretty
fast
swiftly because i want to get through
some ground i want to cover some ground
i do have to say that the samus is known
to be very very concise
very brief very bikitzer and very
cryptic
it's difficult to understand it's not
easy to decipher
his words one needs a lot a lot of
background
and a lot of uh understanding of the
basic
premises and ideas of tyrus of al-sham
siddhis in order to understand the words
of the svasemas
but i chose a few ideas that i think are
powerful potent contemporary relevant
and uh penetrating i always like to give
a little history this
emma's was the second rebbe of gair
hezeida his grandfather was the founder
of gary khasid
ichamere the beach mayor alter who was
a student of the katsuki rebel and
became the first gary rabbit in a city
called gur
gar gur which is not far from warsaw the
hidducha harim was born in 1799 he
passed away in 1866 tafresh chavov
of gimel adar unfortunately most of his
children passed away during his lifetime
many of them there were many of them
and his grandson took him over succeeded
him this facebook
was who was born in 1847
he took over his grandfather he was very
young at the time his grandfather passed
away in 1866
he wasn't even 20 years old
and he was just 20 just turning 20.
and he uh succeeded him as the second
rebb of gare known as the svasemas
and he passed away in 1905.
hey schwart tofresh
he was succeeded by his son mardukai
known as the imrae emmas you have the
hindus
and he succeeded by the imriamos
of gair actually merdekai was the
father of the swa-semes who passed away
young
so ibrahimos was above ramadan who took
over his father this fascemas
the behold the labor your dialect
abraham has passed away in 1948
in yerushalayim where he is buried and
he was succeeded
by his son known as the base israel
rabistral alter
bistrol altar of gair who passed away in
1977.
the base israel was succeeded by his
brother
he had no children killed in the
holocaust
and from a second marriage he didn't
have children he was succeeded by his
brother
known as the lave rep
when he passed away i think it was 1992
1992 he was succeeded by his brother
rapinchus menachem these are all
brothers who took over each other basis
so took over his father and then his
father took over the brother then his
father took over the brother
and uh and the pneumonic
he was not he passed away young a few
years later i think 96 after purim
and he was succeeded by the by the son
of the leifs
yak alter who's the present
gary rebecca it's a very
brief history so just you have a little
context
of this hasidic tradition
now this facemas became a uh
ms became a classic work is a classic
work
so i took it from hanukkah a few pieces
okay
would be would be 18.
1874. the beginning of 1874 maybe the
end of 1873
depends when the new year fell out that
could be 1873 could be 1874.
so this wasamas says as follows these
are short short pieces
as i said but each one contains a lot
but shame how magic is safe
brought in the name of the kajnitsa
margaret the bistrol of carjnitz
was one of the famous students one of
the greatest students
of rebellion that have been a mailer the
cosmetics of margaret
still i think by the merchant market and
he has a safer called neysiro
so he brought in the name of the kashin
samantha mashumad like
it's an interesting thing in history the
mitzvah of chanukah was to light the
miner
outdoors not inside the gemara says
clearly in massachusetts
outdoors not indoors if
you're a ben aliya if you're living
upstairs and you don't have
access to the outdoors
you simply don't have access you you
just use the staircase you go upstairs
so then you can put it on the window
over history however it changed for
whatever reason it was and it's not like
there's no it doesn't get cold in israel
it can get cold in air to stroll
it's not like the winter is hot it's not
hot all year it can get cold but the
mitzvah of chanukah was to put it
outside la nichol passage
at some point it changed so some people
say it changed
because of it's prudent refreshments
brought anti-semitism
it became dangerous to light candles
outside light a candle outside
can create hatred can create suspicion
can bring attacks
or nonslot it could create persecution
sometimes it was forbidden
there were different there were
different reasons sometimes especially
in the east
very cold weather there's no chance your
flames will
will survive you'll light them they'll
be extinguished if they'll even be lit i
mean even though you can build
you can build a concoction but yet we
see that even today
yeah even today and even in places where
it was not always dangerous to light
them an air outside
in reality most jews not all there are
jews who light them in there
outside in their sister all you'll find
them and even here in muncie
somebody sent me a picture that he
managed to create this whole
this whole mice and he lit them in area
outside
by his driveway going out to the street
at the edge of his driveway going onto
the street
okay the fact is that shloimos jews they
light them in
inside whether it's by the window as
dominic by many or by a door
sometimes the closest door to the
outside or by the kitchen
but it's not the outside that's really a
change and
it's really a change it's a change that
happened
uh the laboratory of course famously
brought back the spirit of lighting the
maneuver outside
by suggesting to put up the public
menieres
wherever there is our large audiences
pursue
nissa which was really
based on the fact that the hanukkah
minority's objective was to illuminate
the outside even though it's not exactly
the same thing putting up a maneuver in
a mall
a large minute or in a park or in some
shopping center or the center of the
city
or the subway or the plaza it's not
exactly the same like lining it in your
house but the point was
to create the consciousness and the
warmth and the message of hanukkah
in the broader arena and in fact the
impact
was extremely and is extremely extremely
powerful i think beyond
what a lot of people recognize
consciously and unconsciously
for non-jews and for jews for jews and
fernandos
here this question market focuses on the
inner dynamic
why is attack that the reborn is should
go through this transformation
[Music]
in exile remember chanukah happened not
an exile it happened in the bay samitos
in urushala
and for more than 200 years the jewish
people were living independently
inaudible it was not easy the second
base amitar was not easy ended up
destroying each other not that
generation a few generations later
the grandchildren the
great-grandchildren and then rome came
in
it was difficult but the jews were still
in their country they had some
independence for more than 200 years
wasn't always used well
they had a base amiktas but afterwards
they go into golos
she says
we consider ourselves extremely humble
and godless
the gambit
and we realize that the
outside doesn't begin outside it begins
on
the inside you have to light hanaka
and we realize that i could be in my
house
but i am completely on the outside and
therefore
i must light them in inside my house
because that's where the chutz is that's
where the outsiders
um
and therefore you actually fulfill the
mitzvah of lighting the candle at the
door of your home
outside
what is this facebook teaching us here
says that the changing the world
outside begins always with changing
myself
it's recognizing that i may be
physically on the inside
but emotionally i'm completely on the
outside
i'm alienated i'm detached
i'm disconnected i don't identify
i'm not one with my core
i'm not one with with the divine core
with the divine soul
there's a fragmentation there's an
alienation so i have to light up the
menada
at the door of my home outside and where
is that that's right here inside
and this is the principle of
to ask hashem
is that through lighting the mineira
we should be able to expel to quarantine
the toxic thoughts to separate from our
own externalities from our own
superficiality
in other words i want that the minueta
should help me light up my inner soul my
inner heart
i should be able to get rid of all of
the thoughts
of trauma of negativity
of self-loathing of darkness of
confusion of uncertainty
of embarrassment of shame that's that's
that's my hoots
my hoods my outside doesn't begin
outside
it begins right here my inside is also
my outside
the balatani writes it reminds me of
italian rights and parishes
taziriya in lakota toyota we learned it
together
and really the basis of the idea i think
you already have in the
why is it that today we don't have the
methyra the mitsura of tower the leper
of torah we don't have today those
symptoms
and he says that the passage begins adam
key in niger
sarah you have to be an adam an adam is
a euphemism it's
it's an it's adam hasham it expresses
there's four
terms that uses for a person adam ish
and adam is considered the most uh
developed one the most wholesome one
nasa odom
alatania writes kavaldi of art thank you
he says that in the time of the
besamiktas
the pinemias was worked out
it was developed so when there was rao
and there was negativity it was spit out
it was spit on the hits on the skin
that's zaraz
so in other words the mitsura came only
by an adam
somebody was really a worked out person
so that the toxicity was spit out to the
superficial epidermis
to the ear to the skin of the person he
says today
it doesn't we don't have a misery not
because the person is
is so holy it's because it has a place
inside i don't have to spit it out
begins on the inside the inside is also
hoods
so therefore what do i have to spit it
out for i don't have to spit it out
that's a very very powerful vert because
we're seeing today
just we're seeing today a lot of this
right we're seeing a lot of things come
out today
that didn't didn't come out for many
generations
and people are wondering what happened
what happened and it may be
i said this a few times it may be a
symptom of gula
you have to spit everything out because
the polymerase
is trying to heal and therefore it's not
letting
dysfunction remain rooted inside it's
coming out you're sparred over you're
who relied so much on this miracle of
chanukah and turned it into a holiday
for eternity for generations
in other words a person might say what
does lighting a minority have to do with
my thoughts
what's the connection so he says i want
you to trust chanaka
i want you to realize that there's a
power on chanaka that you could really
transform yourself you can go into a
deeper place you can light up
your own your own panemias which is
which is
now there's also something comforting
about this you know sometimes you look
at yourself
you look in the mirror and you're
wearing all the holy garments maybe all
the kassadish
garments you may be wearing a spudic as
they do in ger
or strymol as they do by other hasidam
or you may be wearing a barcellino hat
or you may be wearing a kippah suruga or
a different type of keeper this yamaka
that yamaka the four whatever it is
you're wearing
you're wearing gray side grace a tallest
cotton villain it's it is with a
beautiful beckish
a fine cup guide for whatever it is
so that's on the outside so the outside
look spin
but the inside is huts you understand
that paradox
the outside is inside but the inside is
outside
on the outside i fit in i'm integrated
i'm inspired i could be screaming
but on the inside this was
i'm full of ego and insecurity and fear
and toxicity and trauma and anger and
resentment
dishonesty no wholesomeness so here is
the tragedy
what's on the outside is on the inside
then what's on the inside is on the
outside
who passed away in 1950
and he said ah he said he was a little
kid
they lived in lubavich which is a little
town in belarus
that's where the name lubavitch comes
from it's a city in belarus
white russia near lithuania
he said i'm a little kid and i'm looking
outside
and he had a malamute a teacher teacher
came over to him put his hand on the
shoulder
and said
on cooking
better to stand outside and look inside
than to stand inside and look outside
what did he mean he was describing tim
life that sometimes a person is on the
outside but his eyes
sometimes this person has an inside but
his eyes are outside sometimes a person
is on the outside
but his shifa his eyes are on the inside
so he said the borders are not so clear
sometimes you see somebody inside but
they're on the outside
sometimes somebody is on the outside but
they're on the inside
because they're so
is the ability to go into the hoods
inside of you
to the part of you that feels outside
alienated detached disconnected
fragmented
separated and to be able to not to get
upset
what do you do you don't scream at it
you light a candle
he says you have to ask hashem to help
you expel these thoughts how
you light the minority you light a
candle how do you how do you how do you
go outside of these hoods
you don't scheme you get out of my
system you have to light a candle
you have to light a candle of truth a
candle of compassion
we speak always about mitosa candle of
compassion and a candle of clarity
and then automatically you see this is
not really me this is
this is my trauma speaking it's not me
piece number one next piece to fleshman
based off
this would be 1882 1883.
from my teacher of blessed memory
probably he means the
zeida the kids
should be lit on the outside of the
house we don't have such a mitzvah in
other cases
do we put our matzo in the window do we
put your little do you put your little
vanessa
in the window do we read the magilla
outside there's a mitzvah presuming this
and sure
you read the megillah together to
publicize the miracle but nobody goes to
read the megillah outside
i know corona was different nobody eats
matzah outdoors let's take the nuts
outdoors to be to publicize the miracle
there's no mitzvah like that every
mitzvah you do in your house you do it
indoors you do it in true
blow shaft routes okay shaipha is not a
nest but you could do everything
we eat in asuka which is outdoors of
course but
it's within the sukkah
the only exception is hanukkah there's a
mitzvah to light the maneuver
outside or even by the window
people should see they have to see it
outside
why why here you say because it was a
big miracle purim was also a big miracle
and pesach was also a very big miracle
and shrus was a big miracle and sukis
was a big miracle kiba
but nonetheless the mitzvahs are focused
indoors again in the home or in the show
foreign he says
since the greeks had the tremendous
chutzpah
to breach the basa miktas and to break
into the walls
and to contaminate the oil in the hekal
and they wanted to transform the russian
into the take the private domain
and turn it into a public domain so
therefore
what was the response of the jewish
people
what was the nakama what was the answer
that hashem did
he allowed for the revelation of kedusha
even in russia sarabham
that the album should become
so what's the answer of hanukkah the
answer of hanukkah is
to make from
the exact opposite response therefore
you light them in either outside
the light of hanukkah has to go into the
into the public domain
what is this fashema saying here quoting
this
he's saying here something that's
very brief and very profound
you see at the time i'll i'll explain it
very briefly
but it's very deep the time of the first
place
the main gate sahara was avoided
people were drawn to idolatry the gemara
and humid of some
tests we can't even understand how deep
the inclination for idolatry was
after the destruction of the base of mr
gemara
we don't even understand it it would be
like explaining
a five-year-old kid or a four-year-old
kid to be obsessed with money
it's not we don't get it like at a
certain age we understand it and he
wouldn't understand that we don't
understand the it's out of aveda
but it's in the second base hamikdash
the euvonim come into the jewish
people's culture
and what does hellenism say hellenism
really says there's no such a thing as
holiness
everything is profane everything is myth
everything must be defined by
the mind and the logic of the human
being
if science can't prove it then you can't
see it clearly with your eyes then it
doesn't exist
they deny that there's something called
transcendence there's something called
holy there's something called divine
there's nothing above me even a god is
created in my image they had many gods
but they're all created in my image
consigns distinguish between kosher food
and unkosher food
between shabbos and sunday between a
married woman or an
unmarried woman a married man or an
unmarried man
what can signs distinguish between
a behavior that's holy in behavior
that's not wholly between a place that's
holy in a place that's not wholly an
object that's all about
it can't distinguish so it doesn't exist
it's all your hallucination your
imagination
what do they do they break in the walls
of the bassamites the gemara says
piritsu process
they don't care if there's a base they
just say the basal migration is a museum
it's a beautiful museum it's a national
it's a national museum it's a national
place where people come together
and they have work ritual and culture no
problem we have our places
we have our gymnasiums we have our
theaters
we have mount olympus we have our places
you have your space no problem
you want to light them and then light
them at night but it should be tummy
you remember we learned in the miami
valley of tesla
secular
you shouldn't sense the godliness the
kedusha of it the transcendence of it
there's no kedusha kadusha is
hallucination what you call holy is
really profane everything is profane
everything is random
everything is a coincidence everything
is a mistake
everything just goes it knows there's no
meaning to it there's no godliness in it
you could light them at night i don't
care do whatever you want we said they
could do mishpot them you could do ages
you could learn tight you can learn hook
i don't care if you learn why can't
university have a branch for jewish
culture and jewish myth
we have a big university in greece or
macedonia
and we'll have their special branch for
judaic myth
no problem we study anthropology we
study every culture we'll study also
jewish
what's the big deal no problem you have
interesting stories wonderful
put them in also you lie to candelabra
fart you light a candlelabra
seven whatever you do in the morning and
the evening you burn incense beautiful
but where's the kedusha in it timo
kalashvanam
what did they say there's no such thing
as everything is a resource
everything is the public domain there's
no oneness there's no singularity
there's no core
so says this facemas what do we do on
chanakya what are we doing
we don't light them in there in our
house that's not chanukah what was the
revenge of the jews
the revenge of the jews was listen to
this
they said that what looks like kedusha
is not really gedusha it's khoya
it's profane you know what the jews say
in hanukkah
you say there's no kedusha and we say
there's no khao
what really looks like what really looks
like
profanity and mundaneness is not really
profane and
it's also holy what looks like the
public domain
is also kedusha it's just the way
kedusha is expressed in
khal i once told you i've already heard
from the rabbit the rabbit said by eden
is
it's not like there's a real division
everything
says they said what there's no real
kedusha what looks like kedusha is
really
it's really tum it's nothing that's
everything there's nothing holy there's
nothing sacred
there's nothing that you really can
fight for at your core there's no core
everything is mundane and profane so
what do the jews say on hanukkah
there's nothing really mundane there's
nothing really profane everything is
part of infinity everything is part of
holiness
everything is part of oneness everything
is part of love
everything is part of love so you light
maneuver in your house
shows that there's no huts they said
there's no plim
there's no plymouth there's no inside
and outside it's all one mishmash of the
human imagination
there's no demarcation between
god
and look they fought against three
things shabbos khazal say they tried to
obliterate him it's
shabbos miller and what is that
all these three things represent the
demarcations
because shabbos means that there's a
sacred day that's different than friday
and sunday and monday it's not the same
it's a holy day today infused with
transcendence and holiness
miller says the same thing about the
body the human body
the human body is sacred the human body
is in a covenant with god
the goof is a transcendent vehicle it's
a vehicle for transcendence not just a
physical mata just made to collect the
good the guff is sensitive the goof has
a life there's a spirituality in the
body
that's what the bris miller represents
and even by women the gemara says
a woman is considered as though she has
a brisk
represents that the cycles of nature are
invested with holiness not just
a new month an old month the mood the
moon orb
lunar orbit the solar but it's just you
know the
javan begamatria gal gal right so
someone says javan megamatria galga
yavin is 66. and gal gal is 66
33 twice gal gal the gal gal is the gal
gal you know the circle of life
the gun and the gal gala called the
sphere the spheres the spherical planets
you know the
gates a gate is just part of part of the
movement of nature it's
random you know you go where you were
and you continue to go
there's no progress in history because
it's not
controlled by any uh force of of
love and intelligence and and deep
deep connection so that's the gal but
rash invests
even those cycles of nature with purpose
with meaning with holiness those three
mitzvahs they want to obliterate
you took revenge from them how do how
how do you take revenge now come to us
right we're saying alhamdulillah
you gave the strong in the hands of the
weak
the many in the hands of the few and the
tamayim biata
what does this mean so literally it
sounds like
you gave over the greek army to the jews
the jews defeated them he said it's much
deeper
means you took the tamayum and you put
them in the yatahiram
you showed that even tumma
really has a nakuda of tyre in it
the temanium went in beyond there is no
clear demarcation in the world this is
this is also this is god this is
humanity and there's a division between
them really
everything has a nakuda of torah even
challenges even impurity even tumma even
the darkness even the
surrounding is part of khacham it has an
avoider
it's also purposeful it's also
meaningful sometimes they avoid this
surmey ra
sometimes that void is i say to her
sometimes divide this to embrace
something
sometimes that void is to say no but
there's also an avoider there it's not
just a mistake that it ended up in your
life
even the tumor in your life belongs to
the tara in your life
to maim is also beyond to hide him even
tuma is a helicopter
it's part of your process it's part of
cleansing like the gamora says
ultimately through trivia even the sin
becomes a mitzvah yumadaf
it's is to understand what he's saying
if you didn't learn that my mariam
of thyrizal and the bellatania about
this
the purpose of all the malki is the
purpose of all the kingdoms of all the
exiles is
for the jewish people to take out the
bilum that which is swallowed up from
their mouths
to take up all the mitsubishis of kadusa
pasik says in kahellus when man rules
man for his own detriments he says it's
when the adam bliyaal the adam of
clipper rules the adam of kadusa
but ultimately the reason he's ruling
you is not because he's ruling you it's
because you have an opportunity for
growth
to be able to find the godly message
when you're experiencing trauma and
depression or difficulties that's called
the adam is ruling the adam it's not in
order to rule you
it's to give you an opportunity to be
able to reveal what's
in it there's something here all anxiety
is an alarm clock it's an alarm clock
to wake you up to what you have to work
on
is
a place for the jewish people to
experience their relationship with
hashem
they breached through the walls of the
bay samichters and they want to rule
over that which doesn't have a
relationship with them they want to
infiltrate and show
there's nothing holy there's nothing
divine so what does hashem do on
hanukkah
he does the exact opposite a light from
the base hamiktas goes into the outside
it goes into the territory outside of
the bay samitas
where the irvanum live where sitra
akhira lives
to break through the walls of iron that
separate in our minds that separate
us from god just like they break in the
chima
to infiltrate into gadusa what happens
on chanukah the exact opposite
kedusa breaks through the khaimah of
clipper of situation breaks through the
walls of the
sarabam so to speak the emotional walls
that there shouldn't be anything
separating between you and your father
in heaven
you should be able to experience oneness
would be 17
18 76
is the weekly practice of jews
resting serving god i get it it's a
weekly thing it's so much
part of jewish life you get rid of
shabbos you get rid of judaism right we
know that
brismill i understand the greeks were
very against circumcision because you
don't
touch the body the body the the body of
an athlete for them
the athlete was the the crown glory of
creation
they worshipped the body they would even
walk around you know without clothes
and there were jews who covered over
their breasts because it was an
embarrassment maisha
it was an embarrassing thing you know
this idea of the covenant of ramavi no
god no bris but
what's wrong the first day of the month
no there's a new moon
not forbidden why what are they quebec
all the sacrifices they're fine with the
carbon muscle of rich
this they have to nullify something is
what's bothering them about trish
you hear the question of mendel it's a
good question yeah
but what's happen and what what what
they do
what happens on this is that they
nullified what we now learned the car
music
for muslims not brought by all jews
brought by a few jews by the kayane
and and that that they can do and
everything else all the other carbon as
they could
so listen to what he says
what bothered them was kids
you learned together we learned together
remember
we remember that before the calendar was
created
which was much later in jewish history
how did you establish rosh
two two witnesses would come that they
saw the moon last night
and besdon would sanctify them new month
through
when they saw the new tiny sliver of of
of the
new tiny sliver of the moon that
appeared
and this creates the new month
we say in the kiligamara says in bates
and brachas we say in the kiddish of
yamthaf
in shabbos we say makadesha shabbas why
the difference
why don't we say shabbos v israel
you ever thought about it and by yam
so the gomorrah says as follows sharp is
my cache of
the holiness of shambhas is on its own
seventh day comes it's a holy day
this is not automatic you sure all the
kachinooluzmanam
it's the jewish people who sanctify it
because if bazin decides which
is sunday pesach is going to be a day
earlier if besdon says irish
is monday pesach is going to be a day
later that's very different
that means i'm eating comments today is
it kham it's on israelis or not depends
if it's a holy day of pesach
is it jim kippur am i allowed to eat
today or not depends
if richard shannon virginia was a day
earlier than him kippers a day earlier
but
it's can be pushed off a day later let's
say there's no witnesses or let's say
the
witnesses are investigated and we see
that they don't know what they're
talking about they're inaccurate
let's say witnesses it was it was it was
a
a cloudy night they couldn't see the
moon
because remember to be on the 30th day
or the 31st day
if the witnesses say that they saw the
moon
on night of thirty might say of test the
night after twenty nine then richard is
the next day
which is thirty but if they didn't see
it until
the thirty first the night after thirty
the evening after thirty
then you can't make her shredder's day
30 years it becomes the next day 31.
so this is a huge difference because
when is risha shanahan going to be when
sam kipper going to be when his pesos
we're going to shrew us when the sukkah
is going to be
you throw the kachino mana that's why
we're saying the kiddush of yamatov
makadeshi elva hazman
how is there yamctive because macadamia
just so he sanctifies israel yesterall
our holy
and they make this man um holy shabbos
there's no
this is what bothered them wasn't the
card music
it's the very concept that the jew has
the ability to be makadar's man
to confer holiness upon a slice of time
to designate a unit of time and
create a halois of kedusha
on this man
this is what the gemara says that the
evonum said to the jews
it's a madrish a few times and we
learned it in the mind of alanis
that we learned last week write on the
horn of the ox that you don't have a
heilich bella casa you don't have a
this doesn't make sense you say it's
like tell
like it's like i ask you to write say i
don't have a part
yeah in my family i don't have a part
i'm not connected to my father and my
mother well
if he's your father and she's your
mother you're connected
you could say i'm not going to take the
inheritance i'm not going to come to
their house
you're part of it
first you call him a la kaiser all right
you say he's the god of israel
so and you're used to all no i don't
have a helibella
what's the meaning they could say go
away from the jewish people convert
become a hellenist make believe you're
not a jew the expression
you're calling the military says
you're calling him a liqueur yeah
and the question is even deep you're
calling him the god of israel so he's a
god of israel but
we don't have a part in it he says what
does this mean i don't have a part in it
i'm a israel yeah i come from here
i do have a part in it no right that you
don't have a part in lake israel
you see you mean he's he's he's not
really a location so the way we
understand
usually is that they're saying that
al-qaeda's stroll is a delusion in other
words
it's a mythical god khalillah the jews
created some mythical god you don't want
pardon this joke
i'm not part of this of this joke
but he says let's think about the words
the meaning is actually
very profound what they're saying is
israel is they want to obliterate
this ammuna from the jewish people
not just that they exist not only that
they have a god
but that they have a helicopter case
they have a helic
they have a part in allocation apart i'm
part of a location
i
not only do i receive i have a helix in
it
when you say you have a part of the
business yeah
you have a part of the company you have
shares what's when you have shares you
have serious means you have
ownership yes
you're not just a passive recipient of
god
you have a helic in it you're mashipiya
you're a
you're a creator you're not a victim
you're a creator of life you're a
creator of kedusa that's what your
shreddish is
means you create the qualities of time
you generate holiness you're not a
victim in the world you are a
co-partner with god in the work of
creation
the gemara says in shabbos
when you celebrate shabbos you become a
shut if it's the same idea
is a christmas breeze it's a covenant
which means your partners
you're one shabbos is shuttif and now he
says
you create the holiness not god it's not
not you have a god yes
you have a helical acoustic you're part
of a lacuse you're a kela kalikami mao
mamas like it says
you're you're a helicopter
in other words if we could use these
words you kiwayoko
something in alaka israel you have a
portion
you contribute to eloque israel
you create a new reality of a lacus you
create a new reality of kadusa in the
world
and this is a perspective on life it's a
perspective on life it's not
you're not just a random victim in this
life
no you drive history you drive the world
you create holiness in the world
like he says
your actions trigger heaven they arouse
heaven
they make a difference in reality
this they wanted to completely take away
what was the response hashem said take
hanukkah
when you dedicate a new home you create
a hanukkah like
is bringing in a new child from his or
her youth
is initiation initiation
so hashem gives the jews
is a time of renewal it's an
astronomical fact
that the moon goes through and or go the
moon travels
over 29 and a half days yeah
29 days and 12 hours and
tough shin shinsata gimbal 793 parts
and the moon finishes its orbit and
it's now aligned with the sun
and the earth and therefore you can't
see it this is called the birth of the
new moon
because the half of the moon that we see
is facing the sun and then the moon
continues its orbit and then it
reappears
and a new month began and reshredders
the myla the moment of birth is
when the moon is concealed so that's a
fact it's an astronomical fact
the hidden is that the jews decide when
rich
ms they decided the new month could be a
day before
the new month could be a day later the
kiddish by hanukkah is
it's the end of the month it's a time of
darkness the only holiday
that's in the second half of the month
you know this yeah this dude
spoke about chaba's vaishla bay is one
of the last sixes
the moon is complete is
the moon is growing
all the holidays even it's all the first
half of the month or the middle of the
month when the moon is complete
there's one holiday at the end of the
month
and that's when the moon
is the moon gets smaller and smaller and
it disappears you don't see it and then
chanukah continues in the next month
so he says what's the shot
the hidden the moon gets renewed
it's a fact you see the new moon the
hidden is the jews are the ones
who define this man them they're the
ones who define when you're tradition
the kids
the moon is declining and you don't see
it and even then there is
even then you find a channel there's a
newness
there's a sense of meaning there's a
sense of purpose
but is
one is the beginning of renewal and one
is the completion of
renewal in other words you create yamcha
even during the time when the moon
becomes invisible when the moon is dark
because you know that the moon is not
just dark it's on the way of reuniting
with the sun with
the source of light in a person's life
when there's a moment of darkness
it's really because you're getting
closer to a deeper source of light
and therefore your old light is being
eclipsed you're being opened up to a new
source of light
this is all because you're a helix bella
kay israel
you're not just a victim of events
you're a partner in events you are an
initiator you are an ambassador of god
in this world
you represent the lacus in the world and
therefore in every moment
there's an opportunity for light because
that's who you are you
you're a helicopter you're not
created person so therefore
you are the author of your own biography
and every moment there's another
opportunity to make arishidesh
to create a renewal to create a new
light
should we do another one or should we
stop it already later
okay i'll take some questions
okay i'll do one more and then we'll
take questions
tough islamic zion
islamic zion would be 1837.
allah everybody asks the question what
was the miracle on the first day of
chanukah why do we celebrate eight days
the gemara says in chapels that they
found a jug of oil and the drug
only had oil to burn for one day
it lasted for eight days but one day it
had oil for
so one day was no miracle the miracle
was seven days in other words the fact
that the monarch burned for eight days
was rear only in the last seven days but
the first day wasn't a miracle so what's
the miracle of the first day they should
have made a yamcha for seven days
because the first day the monarda was
burning naturally with natural oils you
don't have to make a yumta for that
the yum that was for the next seven days
when the oil burnt miraculously that's
the famous question of the basis
seems to be the following answer
is
as a result of the fact that on the
first night
they fulfilled the mitzvah of lighting a
monado with a complete heart
zahulinace that's why they merited the
miracle that the oil lasted chikay
niskar beseder al-anism
look at the order of the events
described in alanis what does allan
islam talk about
the victory right
made a big name in the world in your
world which by the way by allah
demonstrates what we said before that
the
purpose of hanukkah is to penetrate the
world allah
to make rishiban and then your children
came with veer bay sacha they came to
the basement
they cleaned out the heckle they
cleansed the basameters
and they lit candles in the courtyards
of your holy place
it doesn't mention here the miracle of
the drug of oil in alan islam it
mentions they come back to the bay
samitas they clean up the place and they
light the candles
so this face says
there's something strange why don't you
mention the story of the oil it's not
mentioned
what's mentioned is that they came to
the base of maters they cleaned it up
and they lit them another the first time
with natural oil
that was what happened that was the
miracle of the first day
the miracle of the first day was not
miracle oil
miraculous oil they went and they lit
them in order when they cleansed the
basamiktas
what's the greatness the greatness here
is that their main joy of winning the
war was the opportunity to fulfill the
mitzvah of hashem
for them this was the greatest of
triumphs it wasn't that the military
victory on its own
was the purpose sometimes you win the
war that's the purpose
i defeated my enemy i destroyed my enemy
i killed my enemy i am alive
i am independent i am free what else is
there
nah the miracle was something deeper
they won the war but what did they do
with the victory the question is not if
you win the war you lose the war it's
the question but what happens afterwards
what do you do with victory what do you
do with defeat
what they did with victory that was the
unique quality here what did they do
they saw the victory as an opportunity
to be able to serve god to be able to do
the mitzvah of lighting
this is what allowed for the miracle
over the next seven days so you say why
do we celebrate the first day there was
no miracle
in many ways the first day was a greater
miracle this last days was god's miracle
and the first day was the human miracle
because the last days was the miracle of
hashem causing the oil
to be replenished or to endure for so
many
days even though naturally the oil had
to be depleted
what was the miracle of the first day
the miraculous first day was the human
miracle that they did the mitzvah
believe shalom
the way they lit them and narrated the
first day this is what allowed the
miracle for the following days because
they could have just
come and lit them a night because they
lit them in order with their whole heart
and they lit them in
after a military victory because for
them
what was their main simschen winning
their main sims in winning is
today they could fulfill hashem that was
their main
there was no agenda i won i won you lost
good we're good now it was much deeper
than that
there was a sense of oneness there was a
sense of harmony there was a sense of
humility
we won the war and therefore what do we
do with victory
they used the victory to kindle
the flame in the human spirit to kindle
the flame in the human soul to kindle
the flame of
truth of wisdom of authenticity of
divinity
of hope of healing of spirituality
that's where they use the victory a lot
of people win a lot of armies and
empires and tribes have won war what did
they do with the victory
did what the victory was they celebrated
on the
spoils and the booty of their enemies
and they moved on until
they were defeated by somebody else and
that's what happened after hanukkah too
they were also defeated later the romans
came and took away from the khashoggi
and everything and ultimately
the basalmic church was destroyed more
than 200 years later
but this facema says but it didn't stop
at the victory
they used the victory to serve god to
rekindle the flame of our
eternal relationship with the divine
that
was not extinguished not in the next
seven days
and not for eternity that's the miracle
of the first day of
chanuk
okay i prepared more pieces here but
we're going to stop here i will take a
few questions
let me look at the chat
can you comment about the meaning of
time in judaism the progression of time
in judaism
what are we creating
in the infinity which already exists
how can you say we contribute something
to history we contribute something to
time
if everything is part of infinity so
everything is there it already exists
i assume these assumptions are true what
can we create
what is the meaning of progress how can
we even believe in progress
what is this progress when everything is
really infinity so there's no progress
everything is there
you're asking a very deep question
i don't know that we're going to get
into it now in great detail but the only
thing i would add
is let's put it this way
the the progress in history is to be
able to revolutionize
the sense of alienation and
fragmentation and brokenness
and realign it with oneness which did
not exist pre-creation pre-creation
there was oneness there was nothing
outside of infinity
but now we live in a world where there
is dissonance
at least in our feelings and our
experiences there's a lot of dissonance
a lot of things that are broken we don't
experience the wholeness in ourselves
so that's what we contribute and that
adds to infinity because infinity
on its own that excludes reality lives
in a world of infinity the greatness of
our work here in the world
is that we align the finite and the
infinite that the broken becomes whole
and that's real infinity real infinity
is the infinity
that infuses all the parts so that all
the parts become part of the whole
pre-creation you don't have any parts
you just have one wholesome infinity
that's the uniqueness that happens in
creation
i think that's one uh way of addressing
your question at least somewhat
let me now go to the
to the questions on the yeshiva.net
number one
you speak about the minority on the
outside the common custom of placing the
mirror in front of the transparent
window
is what so many jews today do which
means we do both
because the menorah is technically
inside but it's visible to the street
the mitzvah of suckers in the fall when
the temperature turns colder in the
northern hemisphere
so that the non-jews would see this and
not say we're just dining
outside because of warm weather so there
is an aspect of publicizing the mitzvah
of sukkah
also we do walk in the street with our
really love him to show victory
yeah points well taken
who was the first one to take inside
light to the outside
really hashem he took his infinite inner
light
and began to create the world first with
the great light that was created even
before the sun
that was hidden away for the future then
he created the sun
both were extractions of the inner
hidden light to the outside because
god's light
was completely inner it was part of the
divine infinity
but god concretized
and externalized this light to be able
to be perceived
ultimately by the world and by those
outside of him so
essentially hanukkah is just a
continuity of what god did when he said
let there be light and there was light
because before that the light was just
part of him and then when god said let
there be light what happens
he takes the infinite light and he
brings it out to some degree to the
outside in a more limited fashion
yes this is very true the shallow the
shallow
heroics points this out amazingly he
says the creation of the world was
elo and chanukah kislev
three months later and he explains
that god the first creation was let
there be light
and chanukah the evolution wanted to
destroy the turtle which means the
purpose of creation is gone
so chanakya when they dedicated that
it's like it was a new creation because
the purpose of creation could be
reestablished
the meaning of creation so what's the
first thing you do when you recreate
the world you create light so that's why
the first thing of chanukah is you hear
because it's really a reflection of the
light of creation and when we light the
minority we're really lighting up the
world
like hashem lit up the world when he
said
and many other connections that he makes
between the creation of light in the
beginning of creation
and chanukah it's a famous shallow in
these parties
you shared a few days ago a story about
rabbi lao and his bar mitzvah the
reading of the terror where can i find
it
so if you go to the yeshiva.net go to
the utas kislev
fabregan if you go to
the if you go to the archive on top
you'll see torah there should be uh
holidays or special dates
special dates go to utes kislev the 19th
of kislev
and you'll see the fabregan that we had
utah's kisler 1957-81 it was just last
week last week matsai shabbas
and over there i told the story closer
to the beginning of the fabrega
how is it that some people really desire
to oppress other human beings
what's the instinct within us that wants
to oppress other people
i don't know that there's one brief
answer for this there's so many factors
involved
but
i mean it's part of our yate sahara it's
part of the human condition
we sometimes revert to those instincts
of wanting to oppress other people
and i think there could be many
different motivations for it
right sometimes it comes from our deep
deep need to be in control of everybody
and everything
sometimes it comes from our deep deep
rooted fears and insecurities
sometimes this is a way to compensate
for our inner void
the more control i have the more i can
oppress the more i feel better about
myself
and sometimes there is really an
instinct for power
and if i can have absolute power
absolute ownership
and i could completely suppress you
under my domain there is a there's a
glee
there is a deep glee in that for many we
can deny it here in the west but
it is a glee there's something that
people
especially males but also females
sometimes
really experience this pleasure the
height of power like it does something
to them
it's really rooted in the fact that
there is a quality of malchus in a
person
royalty regality aristocracy kingship
leadership
the question is how it's harnessed
either i'm a conduit of god and then my
malhouse is full of benevolence and
kindness
or i detach from that and my need for
malchus then becomes
one in which my ego rules over
everything
but it's this is a real part of the
human condition that we have to be aware
of
if you we are partners in establishing
the new month why did the sages take
that partnership away from us by fixing
the calendar
we're still partners for shabbos and
sure the sanhedrin no longer existed but
was that only for the jews
the witnesses why couldn't we still
testify that we see the new moon
and establish the new moon fixing the
date of yamtif
and being partners with god it's a great
question
the technical answer for that is that
they just simply didn't have the ability
to do it because they didn't you needed
a sanhedrin you need the besden that has
smikha
all the way back to maishna benu those
conditions did not exist in him when
they simply would not be able to do it
the spiritual reason is a whole separate
subject and that is that jewish history
is divided into two parts
this is the time when we could see the
renewal of the new moon and we create
rish qaddish and then there's the time
when
the calendar says that it's and the the
partnership goes through a traumatic
a very powerful transformation it does
say well mashiach comes we're going to
go back to that system
i wrote an essay about the differences
between these two calendars
between these two systems in jewish
history based on a talk that was given
by the laboratory
in 1959 the end of the year tough in
your test i think the last chapters of
the year
about this concept what it represents
it's a very profound idea in jewish
history it's a good
question if you want i can email it to
you but
this is a question is noted obviously
the partnership still exists
it just exists in different ways i wish
everybody a wonderful day
a beautiful and happy afraid
service thursday morning there will not
be a class and tuesday morning there
will not be a class our regular women's
class tuesday and thursday morning class
will not be this week we will resume
baser hashem next week i wish you all a
beautiful day
afraid
ugh
you