Tanya Kuntres Acharon 9a- Davening together, loud, around Chazan, not too fast or slow- RC Dalfin

So we're learning. I'm going to make a I finished Tanya this week, the week, the last week in Tamos before we break for the for the for the birth of Mashiach. We need to prepare ourselves for Msiah's birth on the tishabove. It's we're learning essay 9 in in lessons in Tanya page 393. Now this this um this essay again the it appears in our current Tanya as the last essay of the safer right but there is a version that before this last p publication of Tanya the way we have it today it appeared actually the end of Igro's kaides Hakaidesh the last section in Tanya because from letters 6 through 9 including this letter nine they're very much letters that they're not reconciling contradictions between the Reba wrote in Tanya and Zoradesh and Ariel right sakarin is is an addendum what's the addendum the addendum is to the Then wrote so and so and we find a contradiction in we find a contradiction in so for this the alterba reconciles and explains all of a sudden from from essay 6 through 9 we go back to the same format of letters. So, we don't know exactly, you know, how that happened, when that happened. At least I don't know. I don't have a I don't have clarity. I don't think it's really known. But the fact is in today's version of the Tanya, this this is the way this is the way it is. So, this last letter is in Manasha is tackles three different things. It tackles the idea of davening bin davening slowly thoughtfully not rushing ding together. That's the point number one of the letter. Point number two is that in every kabad community there should be the conclusion of the entire shas talmut once a year. It's in this letter, the instructions for it. And finally, the third part of the the letter is about the importance of learning hil Shabas, the laws of Shabas, so that we don't we know properly the laws and don't violate Shabas because they're so numerous. Those are the these are the three aspects of this letter. Now, let's continue. And then there then the sum is about two ideas of shabas the pmius of shabas the of shabas the inner and external aspect of shabas and its connection to will share that god willing as well. Okay. It says I believe you shall surely rebuke reprove your friend even even if you have to do it a hundred times. The say that this refers to that this when it says it's it's important to chastise someone. Now you know um there are plenty of people who take this and they keep on chastising and they're really not in a position position of chastising but someone who is in that position and for that there's criteria as the previous writes in another discourse one is when you chastise when you give muser you shouldn't have any selfish motive and if you do You're not the one to give the muser because you have an agenda. If you have an agenda, it's not it's not pure and therefore keep your mouth quiet. Number two, it should be done in a private way not to embarrass a person in public. And number three. And number three and this is very important isser. You are chastising and the person who gets the muser from you laughs at you or just keeps on doing it and it really bothers you that you took of your holy time and exerted effort to give them muser and they basically, you know, are apathetic to it and really just waste your time. And if that bothers you that they don't follow through on what you said, that is that then you're not a candidate. If you're giving Torah oriented and acceptable Muser, it shouldn't make a difference to you to you whether they listen or not. Hashem keeps the score. You're not God. And if you and if you're fathomemed and bothered and disturbed, hey, I didn't have to waste my time thinking about you and talking to you and chastising you on and on and you're you're spitting in my face. That's your that's the attitude of the person giving the muser. you shouldn't be giving muser cuz again it's about you not about the not about the the wrong that the world is experiencing that that there's something in not proper with hashem's plan hashem's so those are three of the criteria in giving m but nevertheless going back to the text it does say says the and therefore can you imagine the balatana this great sadic writes I cannot contain myself and I cannot refrain from crying out yet again you see the difference between nasha between the word and the words means I cannot contain myself means to scream. I'm in pain. I heard so many times in the reba especially when he's talking about who is a Jew the amendment and I remember and he was all you know livid about it and he was in his facial features and in and in actual the the mouth it was it was mamish it ate him up and then he would say calmly would say why am I sc why why am I getting all worked up if they're not listening anyway you know the said when it hurts you cry you scream There's no rhyme and reason. I'm in pain. And when you're in pain, you sh you're the doctor in your office. I'm sure people come in. I I know myself. You know, it's embarrassing sometimes when you're in pain. You go, "Ah, it's like uncomfortable." But you know, and and I'm sure you as a physician, you feel it. But you have to do your work. You have to do your job, right? Whether it's a dentist or this or that whatever it is is not is not you know of those after an entire and teaching us about mind over matter the should write such a words is it's unbelievable he's basically saying I can't control myself you know what I'm saying we don't stop and think you know people just run through it but Think about it. Here is the individual who preaches mind over matter and spends so much words on it and concepts in the kabat style and at the end of his tanya he he says hey guys I can't control myself and I have to scream and the answer is there is a point where it hurts where you can't control yourself. So all the logic in the world won't help. And what is this about? What can he control himself about? He says, "One second, not yet in a voice betraying pained weakness." This isn't just, you know, alterba is weak from the fact that he has to scream this way. It pains him that he has to in a sense just let go, let loose and and cry out and he's weakened by it. This is Aramaic. I plead with you out of deep compassion. Okay. So now sets up now in this letter the criticism and I want you to point this out another point. Look at this. He's going to give some heavy muser here, right? But look, he gives an introduction. He tells you this is not really my style and I I I'm just I I don't have any I don't know what to do anymore. and I'm pleading with you in through the mus I'm giving which really is my is compassion that's that's here you could learn from these few words here that we what the attitude and giving mus should be it should bother you that you have to give muser you understand how many people is sir are bothered that they have to give muser they're flippant and many of them oh Yeah. Now is my chance. I'm going to get back at him. >> In life is to get >> Exactly. Exactly. Let's continue. So says, "I plead with you out of deep compassion." And he says, "Have pity on your souls, on your Then be careful, extremely careful regarding your and your service of the heart. This is davening with intent. Now although he mentions Torah as well, he doesn't speak about Torah, which is interesting. Why does he have to mention Torah here? His entire criticism is going to be about davening. I don't know. But let's see. [Music] Here it is. Man, which sh do you know of? Which sh do you know of? They all start together. Word for word. >> This way. >> What? the heart of this way. >> I know that. Thank you. But we ask are very weak in this. And not this one is holding here. This one is going to the mikvah. This one is r is drinking coffee. So we don't all start at the same time. And then there's someone else who's mute, silent. And someone else is idle chatting is speaking uses of course. May God protect us. You understand when hashem uses that next page 394. whatever you know I I'm not I'm not the one to to it it that that means that these things cause problems doesn't have to say this will happen that will happen it's not the style it's not the style it's not it shouldn't be the style to curse people and to say if you do this this is going to happen that's going to happen but Nevertheless, he alludes to it. He hadn't there comes a point, mana, where you have to make it very clear and and and and say what's going on so people know what's going on. Alludes to it. Hashem, may Hashem guard the community, the sh the individuals from any bad results because they don't start together. So what we have from this for a moment is wants us to start together everyone together d you want to drink your coffee you want to go to the mikvah you want to learn all before ding when the bil starts with or by the whatever everyone should start that's what it says here in the yes Sir, >> so I want to have to ask a practical question because I I know I have heard uh contrary to my practice, I've heard that if the T4 is going fast, you go fast and if T4 is going slow, you go slow. But I typically need to start a good 10 minutes before the shots in order to catch up by the time of >> and he's saying I should keep up with the shot. >> No, no, no. That that's not what he's saying. That's not what he means. You are it's like you are starting but you need to start 10 minutes, 20 minutes, a half an hour. You It doesn't mean He means that you should be in in the >> if I want to get to bar with the with the rest of the I can't I can't start when they start >> and that's right and that's the and you should continue doing that because you're on the right track. That's not what the means. He he says clearly this one like I told you this one's mikvah this one's you know what I'm saying he he does he doesn't mean someone in other words you're starting you're you're together with the minion you just have to start earlier so that you could end up by and with with with them it's not it's definitely not include it doesn't include your uh your issue and you should continue no not even a question not even a question the main cause and the mitigator of the damage whom [Music] it's from those that lead the services. In other words, sir, if the baltila wouldn't be so fast, you wouldn't have to start 10 minutes before you could do it together with a slow biler. If you ded here, I think you wouldn't have to do this because from what I'm told, they d very slow, right? But but I know that many times shabas I start like a half 15 20 minutes half an hour before because I I want to think and I want to d slowly. So even in a in a slow minion if you want to let's say do what the alterba says in Tanya to think before ding meditation and all that even if a balt is going slow you're going to be behind. So if you want to catch up, you have to start even earlier. Right? So the but again addressing the common problem says it's because the one leading the congregation is is dam is is causing this damage by going fast not having kavon and all of that. So by him setting the stage, you hear this, he sets the stage for heeros and therefore one person comes in this time and that time and drinks his coffee and talks from or learns. In other words, it becomes a big balagan. The balt says should be the one setting the tone for the seriousness of and the togetherness of he says it's become hefer ownerless kind of free free situation whoever wants goes over to the and the alba says to strive forth and snatch the honor. Now on note five, they have a note from the Reba that snatch the honor. The Reba brings all kinds of sources for that and and one of the commentators says it means snatches. He wants the he snatches it but he does it in a way that's not he snatches it and the language this language is very who snatches the honor this is based on Alf person of distinguished lineage and who shares in something sanctified So in other words, it's so special to be the Baltila. It's a it's a great honor, but not every Tom, Dick, and Harry should be the one going to the element because he has no patience. He has to run to work or whatever else. Sorry, chap. You you you are not allowed to be a bila. Let's continue. It's or or it's because not even one desires it. In other words, we have one problem is that there's someone that's snatching the honor and he's not a fit to do that. And you have that I don't know if you've had it seen this, but there are people we used to say in Yiddish we say Their bretle means the board. It used to be that amud was called a bretle. A board, you know, you put your your your your things. He has a a ty for the board for for the leading and he runs over. I've seen some people like that. So is saying if you do it with kavana and calmly and patiently on and on no problem but if not you shouldn't be the one or he says the problem is that no one wants to go to the how many times you come into a shul and it's silent and they're waiting for ashri and you know what I do I I'm not embarrassed I will say to them someone go over I say you can't read you know I'm talking about all these when someone someone has I don't go over because I don't d I don't go over I mean you know I go over but I don't want to go over and then in in in in Chernobyl they say I don't say if I go over I'll be forced I don't want to say so that I understand but that can you know you know so says here The reason why this balagan happens in is because no one who is suitable to go over wants to goes over to lead the congregation. For this reason says it is the council offered. It's the and the proper regulation you should never violate it again. And what is that? So basically this line it says I'm giving you now if you're of the or whatever if you're following the yeah I shouldn't say just if someone who decides to follow the he says here these are my rules to choose individuals who are proper to lead the congregation or by the majority of the worshippers who choose a b c and d. So in other words have a rotation either through godle or and and and and uh or throughitsu you know the congregations words that's what should be done and who indeed is fit for this office so top of page 393 who are the individuals that should be considered for the go or hako are those that d word for word but you see isert as a moderate rate pace and that itself is debated right what's a moderate but someone who's dvening too slow it's als So it's it's this is not a you know inab there was always what was called a it's a separate room for those that really ded very long no problem but when you lead a congregation you have that's says choose individuals who will govern word for word and number three aloud Now this is interesting because the we know stolen they shout and the that's not what the means here. I can guarantee you that's not what he means. He doesn't mean the type of avoid of of caren sto but he does mean you should hear just that's what he means not and and you know it sometimes you come into a shul it's like sounds like neb a cemetery Paul Scholes the graveyard >> and the gray. Exactly. So here we have it. We have these three things. Number two, number three. and says the chosen should not prolong the prayers at the same time not racing racing and rushing and swallowing the words. and on them on on on these that will follow this instruction there's an obligation for them to lead the congregation as we said there'll be a a roster so each one will have his day that will be determined you should be going to the A is a but he has to wants to to do the same thing. The has no right if he wants to fly through the ding to cause the whole minion to go berserk and no it's not right I'm not I I'm not you have to ask but in in spiritual in concept no question about it doesn't it's not an automatic excuse for rushing no way look at this here's another important point the this this uh this balt this choice that we're discussing that says these are the type of people should be they should gather assemble around themselves you see he says they should gather around those who pray audibly not silently whispering and not rushing, God forbid. So, Dr. Reba wants another thing. And again here, it doesn't mean you have to stand on top of the head of the ber. It means yeah, he wants you to be kind of in the vicinity of the villa so that felas had heard all together. Now again, everything is to be taken. If a person wants to sit a little further away, but there is a coil coming from the balt and the people sitting next to them, it's fine. The idea is that when you come into the sh you should feel now it's and we're all in this together and and this isn't a hefter. You just do what you want. You come and you go and you talk, you don't talk. You drink coffee and you you No. the less as is amplified in age-old communal regulations in many towns. When I read this as I was preparing the shear, it's it's amazing. There used to be rules. There were rules and the rules were hanging on the wall. I myself saw in a shul in my son-in-law shul the rules that was still from the 1940s on the wall. It's not hanging there anymore. And one of the rules was that if you shave during the nine day three weeks, you're not allowed to go to the I saw that. And there are other rules. Okay, that that's the way kahil is. It's a whole this a whole discussion about the concept of a kahila. But we see clearly from this and many other places of our sadikim and and mafim that there there were rules and regulations just like aila I were discussing over the weekend about a cemetery certain cemeteries have rules if you don't have a beard you can't be buried there if they want people with beards so you say well I'm sorry that's what they decided today they don't do they don't write such a condition but if you know that's the condition. That's the conditions. Now says that there are there were these conditions. Okay, we'll stop here and we'll continue tomorrow. Have a great day. Bye. Hey, >> thank you. I think I might have to miss tomorrow. >> Okay. Okay. Don't worry. Thank you.