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Tanya chapter 32 part 2 - Loving every Jew · Food for the Soul

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Good morning, everyone. We are in chapter 32 of Perak Lev of the Tanya. Now, every Shabbat kid that you'll meet on the street are going to randomly run into, you could ask them if they know a chapter of Tanya by heart. Most likely the answer is yes. And most likely the answer is at least chapter 32. There's a few chapters that are appropriate for kids to learn by heart, memorize them word by word.
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So, chapter 41 and mainly chapter 32 of what Israel, this is something that like in every,
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in every, from preschool they start engraving these things in, even if the kids still don't
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understand exactly the meaning of the words, nevertheless there is a certain value in
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memorizing holy words and then when you walk on the street you have a distraction whatever
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Whatever it is, you're always equipped with holy ammunition to repeat because many times
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when you're too disturbed to meditate so having the words set in your mind is very helpful.
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You just start saying the words of Atanya repeating it, that's already helpful.
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So just recommendation, this chapter to memorize it is a great thing, at least the beginning
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of it to know a few lines of Tanya by heart, so whenever you slowly engraving your brain
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muscles with some holy Torah.
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Because there was a weekend in between, I assume we forgot everything from last week, right,
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so we're here to refresh it and bring it back to our awareness.
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The heart of Tanya, right, the live, the live is talking about how to love a fellow
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Jew.
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get to loving a fellow Jew by prefacing, by fulfilling the suggestions the author brought
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in the previous chapters, to view the body with scorn and contempt, basically looking
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down at our body as an animalistic item, as an animalistic entity, an anti-godly creation
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that is trying to distract us and consciously drag us down against our true will and we
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could sometimes look at humans, we are usually very uplifting and elevating, the few chapters
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here and there really goes into some kind of like more like a harsh way to look at things
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because sometimes a person needs like a wake-up call to just tell them, look you're so disgusting
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what you're doing and when a person is so much after worldly matters, worldly endeavors,
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animalistic desires, he's so invested in them that he forgets about everything around it
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and it's almost like it's really disgusting and you can't just say, oh just do good,
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sometimes he just needs to hear you're an animal, you behave like a horse, like a
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a dog, like look at yourself, how you're running after animalistic things, there's you know
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sometimes there's like after prayer there's a Qidoo or Shabufay with food and you see
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how people are pushing, like everyone relax, it's just cream cheese and laks, it's just
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you know like it's just whatever it is, it's a free food, people lose themselves,
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Relax, you're not an animal.
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So when we look at our body this way sometimes, we'll manage to uplift our nashama, we'll
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do a duality, on one hand we'll put on the body, on the other we'll talk about the greatness
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of nashama, how it's one with God, how it's so united, how it's so elevated, how it's
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the real thing, how it's eternal, how it's everlasting, how it's connected and
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one with God. And when you will look at these two things, this will ultimately help you
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to love a fellow Jew. So, if I'm going to wake you up in the middle of that and ask
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you, how can you love another Jew? The answer needs to be by prioritizing our nishamah
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and putting down our body. The real way to love a fellow Jew is by elevating and highlighting
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the minushama and putting down my body as being secondary. Why? Because what divides
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one Jew from another Jew is the body. On a spiritual level, minushama and yunishama,
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or every Jew's nishama, is one with Hashem. So, we're literally like brothers, if not more.
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Literally one with Hashem, all of us. So, when I look at another Jew and I look what separates
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us, it's just our bodies. So, if my body, I look down at it, it's like, my body is not so important.
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Really, what matters is in the Shama that when I look at a fellow Jew, I'll see the same thing.
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I'm not going to see older negative stuff. I'm not going to see how they're so different
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than me. You know, there's elections tomorrow in Israel. This is a very heated time.
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and like so yes there's certain value to what a person votes but like there's no
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reason to hate anyone even if you think the opposite of it. So we're gonna see
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what happens with someone that fights against your God not against you
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personally rather on the name of religion you know that's usually also one
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of the reasons to fight brings you know for religious reasons but if I
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realize that what unites us is much greater than what divides us is not just a
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slogan, it's just a cliche, yeah, there's more that unites us, you know, let's all
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unite. Rather, I actually highlight my Neshama and I work on myself. Many times
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a person could work on himself. The more spiritual you are, the more you'll be
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able to love a fellow Jew. And in parentheses we'll see soon that's
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That's going to be a measuring stick for how religious you are also, because, and that's
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where we opened the idea of Hidel al-Azakin, that there was a convert who came to Shammai
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and asked him to teach him the whole Torah on one foot.
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Shammai pushed him away, remember this?
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Why did Hidel al-Azakin answer him?
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And now there's a comment.
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And the rest of the Torah is a comment there.
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What do you mean?
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This is one mitzvah, that's the whole Torah, and after that I will say kamokha.
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Based on what we just explained, it makes very sense.
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Because every mitzvah is basically elevating the neshama over the body, prioritizing my
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soul over my immunistic desire.
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Eating kosher is what?
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Prioritizing my neshama over my body, keeping Shabbat means prioritizing my neshama
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over my animalistic body. Where is the epitome, the manifestation, the highest expression
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of this concept? Anavati said, in loving a fellow Jew, when we're talking about to love
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another one, this is where I think it's most felt what's the main thing by me, whether
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it's my body or my soul, or my nishama. And by the way, if you see once a big rabbi or
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a religious individual who is very not nice, this is a big problem, or he's very not welcoming or
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or doesn't have much al-Baghdisa'el, what does that mean?
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That's for sure.
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He represents his nationality always.
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He represents his nationality always?
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No, let me talk.
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No, I'm just not sure if that's right.
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The Jewish people, right, you're saying great things but it's not really related to what
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to what I was talking. I'm saying like it's not in general what's wrong with a rabbi who is not
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friendly or like any religious Jew. If a religious Jew does not have a rabbi, what does it mean?
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That what's priority by him? What is an animalistic soul? His body. His body and his animal soul.
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So now you want to tell me that everything else in life he prioritizes in Neshama? In everything
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in life he prioritizes nashama, he eats kosher, he keeps shabbat, everything, but then when
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it comes to a fellow Jew, suddenly he sees the divide between me and him.
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If really you are so religious, and everything you do, all the choices you do is to prioritize
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the godly over the animal, then when you meet another Jew, what are you supposed to
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see in them?
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As yourself, like one with you to really love them.
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So there is a big question mark on their religiousness, yeah it could be the person
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who does one mitzvah, yes and a different mitzvah, no.
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But Awad is not just one more mitzvah out of the 613, it's a key parameter in a measuring
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stick to what's important by you, your body or your soul, and it could be a Jew who
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does the whole Judaism very selfishly and all centered around himself and doesn't
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love a fellow Jew and that's really has a big issue because sometimes Yiddish
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will clash with his desire and what is he going to decide? Judaism, the rules
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are going to contradict to what his body yearns or desires is going to go with
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his desire because we see that also when it comes to a fellow Jew you
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you highlight what divides you, so it means that Neshama is not that priority by you.
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So Avadi Sayyed is both something we have to actively work on, but it's also an outcome
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as a measuring stick to our service to God.
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Because the more I'll refine my body and have my Neshama expressed, the more will
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I be able to tolerate and handle another Jew.
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Because what I'll see in them is their Neshama, not their body, not what divides us.
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Now I could get upset at certain things, we're not talking now about some people doing things
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wrong and you not saying anything, al-Aqsa doesn't mean that like I unconditionally accept
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what you do, it's more there's an underlying love and bond regardless of what happens.
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Okay?
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There's a certain underlying love to whatever the other Jew is, that he's always going
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we welcome in a house, always welcome to join. There's a lot of things that are like fundamental
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Jewish values, al-Qasat al-Rukheem, al-Kuhulim, helping a fellow, doing good for, doing khasit
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for another. Those are things that are embedded in the Jewish people and they're not just
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an outside value, it's going to be an expression of the whole Torah. It goes both ways.
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If you don't have true Avat Israel, you can't really complete all the Mitzvot and you can't complete all the Mitzvot if you don't really have Avat Israel, because they are connected.
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One is an expression of the other.
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Okay, so you understand why by Chassidim we make Avat Israel such an obsession?
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Why we like to work on ourselves unconditionally to be ready to die for another Jew?
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Because this is the whole point of Torah and Mitzvot.
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What is important maybe is my Nishamah, not my body, and if my Nishamah is most important
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so your Nishamah is equally important.
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And on that level we won, we're brothers, we're one and the same.
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So even if it's the biggest haters, the most pro-Palestinian, liberal, anti-Jewish converted
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to Islam, I don't know what person.
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is he still Jewish? Should I still love him? We're going to see, it doesn't mean I don't
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need to rebuke him. That's what we're going to deal with today, the idea of rebuke him.
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Rebuking is to tell him that he's doing something wrong. Let's say if I tell you now you're
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not supposed to eat during class, that's rebuking. Just an example to say that that's
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rebuke, so should the person rebuke others and tell them what they're doing wrong or should he not?
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Because on one hand it's like, it was just a theoretical example.
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Do whatever you want. It's, it's basically, it comes across as criticizing as maybe it's
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actually bothers me. Okay. And everyone class starts at 830. Let's try to stick to it. Okay.
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A little, a little extra push. So, what? So, let's, let's, let's read again inside, because
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I think the words of the author are so crucial and important to know. And we're gonna keep
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reading it till you really have it engraved in mind. Page 145 in the red
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books of Tanya, if you need another copy there's one more here, if not there's one more on the shelf.
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On the bottom, or on the top pages, page 81.
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in the bottom here 145 what are Thursday no last year yeah two people from there no we
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got to page we got to chapter 34 together so I'm trying to start from here we're
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we're going to move on together to finish the series. Let's see if you remember. Okay, acting
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on the suggestion mentioned above, it wasn't me, we read this already but we're repeating
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it again. Acting on the suggestion mentioned above to view one's body with scorn and content,
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to basically look down and hate your animal and finding joy only in the joy of the soul
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alone. What brings you joy and passion is you're in a shama, please no use of phones
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during class, thank you, is a direct and easy way to attain the fulfillment of the commandment,
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thou shalt love thy fellow as thyselfs, towards every soul of Israel both great and small.
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To every Neshamaat, to love a fellow Jew is able to accomplish through this strategy
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of prioritizing the Neshamaat and putting down the body.
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Okay?
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Clear?
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How do I get to Avat Isra'el, the author suggests by meditating on how my body is animalistic
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and how many shammah is the real thing.
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Four, where is one despised and loads one's body because someone like hates his physical
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being while as for the soul and spirit and a shammah who can know their greatness and
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excellence in their root and source of the living God.
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We can't even imagine how high a shammah is.
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Hashem is so high, so elevated, so spiritual, connected with God, being more ever, even more
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than that, all of a kind and all having one father.
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It's basically like all are in Hashem, sitting here in the room and all the Jewish people
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have basically one father because they come from the same root, therefore all Israelites,
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all the people, the sons of Israel, not those who live in Israel, all those who are
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like me Israel Jewish people are called real brothers or sisters by doesn't say
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sisters but like all like siblings by virtue of the source of their souls in
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one God only the bodies are separated. Technicality but really they're all one
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they're all real brothers because of the source of the Nushama rooted in one
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God. I think I find this really hard, this whole idea. Like, I understand separating the body from
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your Shaman to like elevate your Shaman to understand that that's like truly like, yes. But how can I
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like, I mean these words are very extreme, like hate and like all this stuff. First of all, I
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don't want to think like that. I want to have negative thoughts about my Shaman, my vessel,
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So you could go back and how can I stay in the morning, I think for like, you know, for my body also, for my vessel.
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True, true. You could read back or listen to the recordings of the shiurim, I think chapter 28, 29, total 31 basically.
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Without it, it doesn't suggest that as an ongoing theme. Rather as we mentioned about someone
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whose body is hard as a rock or like a big chunk of wood, that you need to chop it. If someone
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is so full of himself, he's so egoistic, so self-centralized, and there's no way that any
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spirituality drops through him, some people have very refined bodies, of course the bodies of
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You need it, we don't hurt it, and we don't want to do anything negative to it.
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But if you see that spiritual health doesn't penetrate you, you need to look down at your
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body and say, hey, you're disturbing me from my work.
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Imagine you're sitting in a movie and someone's sitting right in front of you and like, bothers
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you from seeing anything.
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What are you going to tell them?
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It's not bothering you, you're in my way, you're disturbing.
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So many times when the body sees that there is a body stopping or on the way,
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I want to study, but then I'm tired, I'm too tired, you're bothering me, you're stopping
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me from what I want, many times we want something and suddenly our body is not going with it.
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Really we could, the nishamash should break through, but the body pushes back, my animal
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soul wants, I want to come study, instead I'm watching videos, I want to do this
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So sometimes a strategy the author suggests for many people or at least in certain specific
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times is bashing, active bashing of the animal soul.
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So not saying ongoingly, you know, like, but in a certain way, the person also needs
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to like, learn to cool down his animal desires and for that he suggests certain meditations
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that you should dedicate.
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So that's what he refers to, he doesn't refer to like ongoingly hating the body.
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But viewing the body the way the body is supposed to be.
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It is harsh words, but it's okay, because really most of us, don't worry, not so quickly
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will all the Jews hate their bodies and love their Neshama, not end happening soon.
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So like, at least we're aiming there, you know, we're telling you, that's what it's
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in an ideal place.
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Ilela used to say, I'm going to do a chesed with my body.
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When he went to eat, he said, I'm going to volunteer, to help my body survive.
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Really, who I am is my neshama, technically my body needs to tag along, what?
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To feed my animal.
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To feed my..
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Yes, to do a favor with my vessel with my body.
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So hence, fourth row in the second column.
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In the case of those who give major consideration to their bodies, while regarding their souls
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of secondary importance, people like that, that their body is the main thing, they think
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about their physical appearance, pleasure, desires etc.
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There can be no true love and brotherhood amongst them.
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We refer also to a certain way that we could reflect on this, to marriage, but over
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Here talks right now about every every every two individuals every two Jews that if I consider and
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give major major importance to my body and my soul secondary they cannot be true love and brotherhood
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It could only be a love which is dependent on a transitory thing
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If we both need something let's say I'm looking for someone to travel with someone to
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to stay with, live with, whatever it is, then we could be friends because we both enjoy
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doing the same thing, but it's not a real essential thing, it's a transitory thing
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because when that will finish, there's the type of friends, they were your best friends
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in high school, the day high school was over, you never spoke again, you know those
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type of friends? It's like the day school is over. It's like you don't know each other.
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What happened? What happened? It was it wasn't a real friendship. It was we enjoy each other's
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company while we're doing school together. But I'm saying is that interests? So why was
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our connection. Interests, that's an offensive. That's me using you for my benefit. That's
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me enjoying your company for, you know, while it's mutually beneficial. When that thing,
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the benefit or the common ground stopped, then we part ways. That's not real love
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and not real brotherhood because your brother or sister it's not depending on
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what we do together we're brothers and nothing will change that so too should
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be with every Jew so this after so this is clear sure you know that there was a
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step one it's work it's a lot of work and it's just like where we're
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highlighting the idea that's what it should look like if your body is
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secondary to you in the Shema. Then you could love a fellow Jew. This is what he led the elder, now
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we're going back to the story I shared with the convert who came, when he meant, that's what he
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meant when he said in regard to fulfillment of this commandment, this is a whole Torah,
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whilst the rest is but commentary. Right? What do you mean the rest is commentary? Because
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for the basis and root of the entire Torah is to raise and exalt the soul high above the body.
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Every mitzvah, the purpose of the mitzvah is, by the safaradim, before you do any safaradim in
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the crowd. Before we do a mitzvah, we say, we say, we are doing this for the sanctification of the
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name of God etc. Before every time we make like a kavana, certain like a statement that we're
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doing this to elevate our Neshama and to draw down godliness to the world. Why? Because every
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Mitzvah has the purpose to exalt and raise the soul above the body, reaching under the source
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and root of all worlds and also to bring down the blessed light of Anso upon the community
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Israel. As we explained later, i.e. into the fountain head of all the souls of Israel to become one
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into one. So look at this, this is going to become an interesting circle. I could do a mitzvah
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to elevate my soul over my body. But also the point of a mitzvah is to draw God in this town to
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this world. There are two purposes of the mitzvah. Number one is to elevate myself, number two
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is to elevate the world. The water I drink and make a bracha, why? To show that my soul is
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priority. Drinking water is secondary, my body is secondary, it's just a tool. Number two,
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I purify the water, elevate the water when I make a bracha and drink it for the right
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purpose. I draw Godliness down into this world. Now, Godliness draws down to this world only
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if it's a good and holy vessel. I'll explain. I love giving this example. So if you've heard
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it before, bear with me. Like when a father wants to take his kids on a trip, and then you get
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into the car and the kids start fighting. Some want to the zoo, some want to go to the museum,
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some want to go ice skating. They start fighting or they're fighting who's gonna sit in the
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front seat. You also had these fights with those kids? Who sits on the front? It's like
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they start fighting. Who's going to sit? Who's going to sit? You know? The joke is my wife
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is one out of seven. They're six brothers and then her. So they used to have a routine
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that every day of the week someone else sits on the front. So the brothers aside and my
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my wife gets Shabbat. My wife always gets Shabbat. So start fighting. What does the father do
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in such a situation? No trip. Very simple. I'm not taking you on a trip if everyone's
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fighting, right? What's the point to take you? We're going to have fun. If everyone
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starts fighting, don't want to make you fun. Very simple. Hashem doesn't want to do good
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to us if we are fighting between us. We say,
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Bless us, O Lord, all of us together, all as one.
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Why do you mean all as one? Because if we are not one, he is not going to want to bless us.
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So, for the cycle to be complete and Hashem being drawn down to the world,
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I need to have Avat Isra'el. Why did the altar of the institute
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to say, Harayni mekabel before we start praying, you ever notice that in Chabad, before we start
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praying we say, Harayni mekabel elay mitvah taseh, I take upon myself the mitzvah of loving a fellow Jew.
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You know what I'm talking about? Before matovu, right after the morning prayers, you know what I'm saying?
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Before we say, Harayni mekabel, I take upon myself the mitzvah of loving a fellow Jew like
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myself? Why do we say that before starting to pray? It's not part of prayer. The Al-Turab is
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initiative, if we could say. Initiative, idea, like, as Allah, He explains what's important to
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us. Why? Because if I don't have a fellow Jew, do you think Hashem will hear my prayer? If I
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would be God, I wouldn't. If you fight amongst yourself, I don't want to hear. It's almost like
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you're contradicting yourself. You're asking Hashem to draw down and shine upon you
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while you are a broken vessel, while you're fighting over, you tell Hashem, Hashem, take me on a trip
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and we're fighting with each other about who's going to sit in the front seat.
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So in a certain way, without the Avat Israel at the foundation and more than this, if I fight
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with the fellow Jew, what does that mean? That what's priority by me? My body. The whole point
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of Tfilah is to elevate my Neshama, to focus on my spirituality. If I have a fight with
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with a fellow Jew, it basically means that my body is more important than my Neshama,
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because otherwise we wouldn't be fighting. My Neshama would be important than me, more
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than my body, we wouldn't be fighting. So, it goes both ways. Fila will make me more
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Avat Israel, and Avat Israel is the foundation for Fila also. And every Mitzvah, that's
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why this is the whole Torah. The whole Torah is basically Avat Isra'el, because Avat Isra'el means
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priority in the Shema, over by them. I'm going to say it a million times till
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that's really going to be in grave. That my Shema is priority, my body is secondary. That's
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the core of Avat Isra'el. So that's the point of every Mitzvah. And also every Mitzvah cannot
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shine in the world if we don't love each other. For the Holy One blessed be He
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does not dwell in an imperfect place. A king doesn't come to a place that is
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broken. It has broken windows or broken cars. It doesn't go in there. It doesn't go to a
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dirty place. As we pray, bless us, O our Father, all of us together, with the light
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of our continents, as has been explained at great length elsewhere. So the
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alterab already explained this and will explain it in length more about this
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idea that the unity of Jewish people is crucial for the completion of all the
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meat spots. Now, so far so good? Okay. Sure, no questions? So, I have questions about the body.
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So for example, body prioritize, like, for some kind of desire, I don't know, I like more
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or chocolate, chocolate, and I will eat it instead, I don't know, to come and to see
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to him, to you, I don't know, to the short, because this is some of my favorite chocolate
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at the time, when she was like, I'm working, working, working on this, and like, I'm
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one, so now I'm fine with chocolate, like I don't care, I come to you, and like
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after this it started to to go in some another struggle with my body I don't
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know I wanted to go to soap to buy the dress okay to sleep or so like with body
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this is infinite like it's infinite yeah it's ongoing work it gets it gets more
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and more refined but it's ongoing work you're right the spoiler alert of this
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book is that you're not gonna actually come to a place of peace
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No, you'll fight forever. You'll keep on fighting till you last move. Even the big tzaddik, tell the last moment of their life, has to fight.
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It's okay, you get better at it.
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It's hard.
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What?
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It's hard.
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Life is not fair.
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All what we learned before about like, oh peace, volunteer peace, it's life.
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No, if you want peace and fun you can go to different Yashiva.
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Shabbat will make you clear that you're not gonna, that there's no, there's no other
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way to tell, yeah, do the mitzvot and go it's sushi and have fun.
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No, we're telling you.
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What?
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Liquid.
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You're a shalai.
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No, in certain places, you know, like anyone who doesn't demand you to talk about
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Yeneshama, if it's just about being religious, it's like, okay, you could check off the
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boxes but it's not mentioning you in a shama at all or God or okay so let's
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be the fabricant part. So now there's a statement in the Talmud,
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that if you see your friend sinning you should hate him, not just hate him
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you should also tell your teacher that should hate him.
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Exactly, so it's very good that tomorrow says that if you see your friend sinning you should
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hate him and you should also tell your rabbis to hate him.
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You're like, whoa, how does this work with everyone just that, right?
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You know?
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So this exact question raises the altar of it.
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The altar of it asks me to see the same exact question as to the Talmudic statement
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who in the bottom paragraph of page 145, to the effect that one who sees his friend sinning
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should hate him and should tell his teacher, to hate him also, don't take it literally
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why this applies to a companion in Torah and precepts, having always applied to him
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the injunction, thou shalt repeatedly rebuke thy friend Amitecha, meaning him who is
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with you in Torah and Procepts, and who nevertheless has not repented of a sin as stated in Sefer
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Heredim.
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So, the Sefer Heredim explains to us that this doesn't reply to anyone, it says, Chaviror
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Amitecha refers to someone who is your close Torah scholar friend, that the two of you
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study Torah together, and you do mitzvah together, and you see him declining and you
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fulfill for him the Mitzvah of rebuking him. You tell him again, this is wrong, this is
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wrong, this is wrong. You didn't give up many times to try to convince him that what he's
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doing is wrong, it's not okay, it's forbidden. The only excuse to hate him is if you think
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that your hatred, your rejection is going to help him come closer. If he's going to
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see that I'm upset at him for that, then this is part of, on certain circumstances, a strategy
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to help him, by me and my rabbi, to kind of like, let's say boycott, by rejecting him,
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by making him feel like, we really don't like what you're doing, and we're not hating
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you because we hate you. It's because this is for your own benefit that we should push
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you away. Very, very specific. Someone who's your friend, companion, rabbi that you learned
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to get a study taught together, and you completed the entire list. There's a whole
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list of steps how to try to rebuke a friend. If all ends, else doesn't work, there
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is a place, a certain strategy called hating. That strategy has a specific, a certain limit
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that you and your rabbis will do some kind of rejection to give him that push that he
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needs, that slap telling you, you know, we're not, we're not playing here. Yes.
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How to, how you told you like to give the slap in the right way that he asked your
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rabbi refers before you give the slap. Just consult where you at if this is really someone
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that falls on that category, you're close enough with him, it's your responsibility to rebuke
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him, you already rebuked him on all the other ways possible. And then see if that strategy
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needs to apply, very unlikely that it will apply. But sometimes it's important when someone
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goes the wrong way or he doesn't realize it like, or reject until he realizes it and
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gonna come back. This is a strategy that works. And what if he doesn't come back? That's on him.
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We're not spoon feeding everyone because it's not going to be worse than what it was before.
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We don't have to ongoingly welcome you if you're if you're not listening to like
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the the the logic. Like at one point people need to realize seriously like you can't keep on doing
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this. Why? Rest the love for the fellow Jew in that. What? Like rest the love for the fellow
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Jew. Where is that? No, the love is for the fellow Jew. Oh, one thing we're going to see that like
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the end, the spoiler is going to be that like, while you're hating him, you also love him.
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Because the hate is just an expression, I'm hating what you're doing. I love you in all
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the other life endeavors. I still love you when I think you're a maiden, you're a Jew.
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but I hate what you're doing and I'm going to show you that I hate and I'm going to make you feel
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very unwelcome. There's a big question that says, I have an uncle in Vietnam, there were a few Jews
39:19
there that, you know, like a little older man that married young Vietnamese girls.
39:26
Okay, I hear you, okay. Okay, okay, and no need for... So are those people welcome to come to the
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Khabarovs with their wives? At the beginning they came. And then it has a counter-beneficial
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beneficial effect because the people of the Chabarah see a bunch of you know men with their
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vitamins girls and they still welcome to join show and to join everything.
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So at one point you have to make a pause, either you come alone or you don't come.
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Okay, I'm not saying now public menorah lighting on the street.
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I'm talking about things that are in the synagogue, in the house.
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And it's hard.
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In Avat Israel, you have to put… that's already our lachal limit almost, that like
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you have to like… you can't do this.
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Like it's not Avat-i-Salaam because someone walks in naked to your kabaal, to your synagogue,
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they're like, oh, Avat Israel, let's give you a hug.
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No, it's like, don't come in here, it's not respectful.
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Avat-i-Salaam, no, there's a limit.
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There's not Avat-i-Salaam, this is basic kalachal guidelines.
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What's other within that, if I want to make you realize that there's something
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very wrong, so it could be that someone who's coming for the first time, it's
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one thing, but some have a relationship with and know he's doing something stupid, I have
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to make him realize that I really hate what he's doing, but it's a very niche thing, we're
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going to get to it soon, it's not instead of the love, it's a duality of love and it's
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more like a hatred in a way that I'll try to awaken mercy or feel bad for him, but
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Listen to this, but for the person who is not one's colleague and he's not on intimate terms
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with him, basically not that close, Hillel the Elder said, he said, be of the disciples
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of our loving peace and pursuing peace, loving the creatures and drawing them near to the
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Torah.
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This means, now listen to this quote, that even in case of those who are removed from
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God's Torah in His service, and are therefore classified simply as creatures. They have no
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benefit other than being Godly creations, they really have no benefit on their own merit. One
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must attract them with strong chords of love. For a chance, one might succeed in drawing them
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near to a Torah in Divine service. And even while it fails, he has not forfeited the merit of the
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percept of neighbourly love. Anyone who doesn't fall under this category, let's say, I am not
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irresponsible to reject the Israeli vietnamese wife because I'm nothing to do with him. He's not my
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friend, he's not my acquaintance, I have no idea what's going on with him. It's not my job to
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rebuke him. My job right now is to love him unconditionally and welcome him and join back
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near Toava to Toa Mitzvot. My teaching, my inspiring, I could tell him things but it's
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It's definitely not my place to be the one doing the rejection work.
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My job is to have an incarnation of Israel.
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Whoever is not khabercha, amitecha, you should not, this particular alacha of hating someone
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to get them back, that is not my responsibility.
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I remember once as an Isheba student, they used to ask you on the streets of the Jewish
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If you want to put feeling you know so one time I came up with a strategy start asking people excuse me sir
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Do you want to put feeling or you're not Jewish?
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And then they were stuck there's like what do you mean like
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And I was like you put you like shake them up a little you know it's like almost like
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They realize it like
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Yeah, I'm Jewish, but I don't want to put feeling it's like
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But I realize it's not so but like it's almost like sometimes you want to tell someone like
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harsh words, and it might work to wake them up, but that's not a strategy necessary.
43:39
Anyone who is not your bestie, not just bestie in having fun, bestie in Yiddish kind, and
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you already tried all the other ways of convincing them to be rational and logical
43:57
about their Jewish decisions. Anyone who doesn't fall into that category, falls into the category
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of unconditional welcoming. And trying to draw them near to Hashem and to the Mitzvah. Now,
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if you don't succeed, it doesn't mean you did something wrong. You still did the Mitzvah
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of what He said, to try to bring them close. Okay, so you see the guideline, rebuking,
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hating is an exception of very specific case. Now, He's going to go back to those you're
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supposed to hate and even those we're going to limit it. Listen to this. Even with the
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regard to those who are close to Him, page 147 in the bottom paragraph of the first
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column and whom he has rebuked yet they had not repented of their sins. When he is enjoyed
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to hate them, there still remains the duty to love them also. Ah, not just hating them,
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it's also still loving them. The hate is an additional thing that I have to do on top
45:19
of hating them, on top of loving them. And both are right, they both can be true at the
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same time. Hatred because of the wickedness in them, I hate them because the bad or the
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wrong thing he is doing. And love on the account of the aspect of the hidden good in them,
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which is the divine spark in them, which animates their divine soul. They still have
45:39
an Eshamah. I could love you in Eshamah and hate your actions. Is that a contradiction?
45:49
I could hate you on certain rules, but otherwise, I still need to love you.
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He should also, in how he suggests another strategy, not just duality, there is also
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a strategy on how to help him almost, is to awaken pity in his heart for the divine
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soul for it is how captive as it were in the evil of the sitra agha that triumphs
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over the hurt and wicked people. Compassion destroys hatred and awakens love, as is known
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from the interpretation of the text to the house of Jacob who redeemed Abraham. If I
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feel like I hate someone because of what they do, okay someone that's something really
46:39
nasty or let's say they're not not not even against me because that's a different type
46:46
of work I need to work on he did something very annoying against God and it really like
46:51
bothers me the way they conduct he contacts one of the ways to not hate them is by awakened
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pity on their soul pity is like what do you describe pity more like you feel bad
47:07
for him. You know, sometimes you feel bad for someone more than you hate him. It's like he's so stupid,
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like I feel so bad for him that like he's doing such a, such a not good move. This is really not,
47:24
not smart. This is really not good for him. But he doesn't understand it. So I just feel bad
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for him that's pretty it's like oh like poor man that like this is what he's
47:39
doing and that makes you shift from hate to to love because you feel bad for his
47:51
nishama it's like a real feeling of like I wish I'll be able to help you to not
47:57
be in this situation I don't want to be there to be in such a such circumstance
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Circumstances. Circumstances. Circumstances are something else, I know. Too much abramavino in those circumstances.
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And that could help you dissolve the hate and shift to love.
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Like you see someone fighting, someone doing something, you just feel bad for them.
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Even if it's against you, you could awaken the pity in your heart against them.
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It's like, I don't know what he has against me but I feel bad for you that this is what
48:39
you think and do against me because I didn't do anything wrong to you and I don't know
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what you want from me, right?
48:47
But okay, like what should I do?
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Do hatred and that's it.
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And that is where Yaakov is considered, is called the idea of Rakhameen, his
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Hesed, Abraham is Hesed, unconditional love, Yaakov is the idea of al-hamim, of pity, of
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mercy.
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Yaakov completes Abraham because Abraham is just love, but love sometimes doesn't make
49:16
sense because you love someone who is not worthy of loving, so Yaakov is the one completing
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it because he could help you awaken pity and heart against someone.
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So the other just concludes here just so we know we finished the chapter, that King David
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said over a certain group of individuals that he really hates them, that refers to people
49:39
who really publicly rebelled against God on a national level, if we could say.
49:46
And those real heretics and atheists that really deserve to be abducted from the Jewish
49:56
people.
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a very niche case. It doesn't apply to any of us. So it's almost like the other says,
50:05
yeah, like, don't worry. Then David had to like hate specific individuals historically,
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like, there was a good reason for that. And it's an exception. But other than that, unconditional
50:18
love, those who are worth of reviewing or need that hatred, as part of your job as being a
50:23
a very close friend with a very specific strategy. Also that, that is played for that. And while
50:28
you do that, you still love them. But that's also only out of those circumstances. Anyone
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else who doesn't fall into that category, you should still continue loving under every
50:38
situation.
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Putting you up a great day ahead is all the same.