Maamar Mayim Rabim 1977 #1 - Love: Nothing can extinguish it, How, why, when, where- RC Dalfin

So, good day. We're learning a new mind today. It's Tess Tess even the middle of the Shiva Shiva may have a new way in after Shavuos. >> [clears throat] >> We journey now towards four months of hot hotter weather. It says the in Tammuz Tammuz is a is a hot month. The hot weather is the the hottest of the year. So, [clears throat] this explains that the Shemesh of Morgan Hashem Elokim the sun and its cover is Hashem Elokim, meaning that when the sun is out in its intensity like it is on the during the the summer months, it's an opportunity for for tremendous amount of godliness. At the same time, there's the challenge that heat brings along with itself in the area of sneezes, etc., being covered up properly and modestly. And in a sense, this mind is is a precursor for this this concept. Cuz this mind is all about the challenges, anxieties, and preoccupation with parnossa, with livelihood. And to extend that further, it's also about the whole idea of funds and money, wealth. So, it's not just the mind that deals with you know, worried about parnossa. What if a person is not worried about parnossa? They're retired, they have savings and they're secure. Would this mimer would this apply to them? The answer is absolutely because it's not it's a it's not the not if you look at it narrowly then it's just about anxiety coming from parnossa. But if you extend it further it's the overall idea of challenges, anxiety and preoccupation, how to deal with it, when to deal with it, why to deal with it, on and on. So then the mimer becomes not only a parnossa oriented mimer, it becomes a real life mimer. Just for a moment the history is kind of of the mimer. >> [clears throat] >> For 25 years the Rebbe was consistent like a on the T to his coming to davening at certain times at certain times of the day and the evening. He didn't take one vacation. And you you knew that at this and this time he would daven mincha 3:15 every day he daven mincha except on a day when he went to the ohel. And that when he daven mincha when he returned to the ohel. And you know so things were were very organized and regulated. In 1977 the night of Shemini Atzeres the Rebbe had a massive heart attack during hakafos >> [clears throat] >> which um from that that night on through I think like a year and a half he Well, I should know. He In the beginning he davened privately. There was a minyan, you know, in his around his room or in the small base medrish. And even the the fabrengens switched from him coming to the fabrengens on Shabbos, this is in the beginning 77 going to 78. And he would speak motzei Shabbos from his room with a microphone and it was broadcast. This maimer mayim rabbin that was said motzei Shabbos parshas Noach is one of those maimorim. Okay? So, that's the history of when the maimer was said. And why it was said from his room versus the base medrish downstairs in 770 where that's where he normally spoke from, you know, in fabreng. The rebbe was recuperating and the doctors felt that you know, doing it from that setting would give him more time to to to heal. And it worked because from 78 to 92 This This 77 78 92 was 14 years that he was relatively, you know, healthy. And just for the record, the not only did he have one heart attack, the first during hakofos on the night of Shmini Atzeres, but in the middle of the night two whatever 1 2 3 o'clock in the morning uh it is said that he had even a stronger heart attack. And that he survived that. What I heard was like like miraculous, but he did survive. He survived somehow and he didn't go to the hospital. Refused to go to the hospital. And uh, it was it was uh, I believe Dr. Weiss who came in from Chicago. He was a cardiologist. And uh, Dr. Teitelbaum from from Manhattan. Prominent doctors who felt that if the Rebbe didn't want to go and we could and they could bring him some equipment the equipment uh, it could be done and they made a hospital pretty much in his room. They say that um, his wife the Rebbetzin Chaya Mushka Schneerson >> [clears throat] >> was you know, was told by the doctors that night that he should really go to the hospital cuz they have all the equipment and everything. And she said I I've known my husband a long time and [clears throat] I've never told him what to do. I'm paraphrasing. Please don't It's not exact quote, but and he he his opinion like he's strong in his opinion and if he says he doesn't want to go to the hospital, I'm not going to sign uh, and and and authorize you to take him to the to the hospital. So, this is the background the the the physical background to this my my Rebbe. Now, to tell you a little bit about the the my Rebbe of the of the rabbeim of each of the rabbeim usually are based on previous my marim on the same verse or or or chazal that an earlier rebbe said. So this maimer, for example, was said and printed in Torah Or of the Alter Rebbe. The origin of this maimer is is in is in in parshas Noach in Torah Or. It since has been translated and explained wonderfully by Chassidism of Eretz. So those that have and want to follow up and maybe you've learned it here a little and others, Mayim Rabim, I believe is in the Chassidism of Eretz on the on Torah Or Likutei Torah. So this maimer, Mayim Rabim, that the Rebbe said 1977 is based on that original maimer. But the Rebbe in his maimer takes it a step or two further and if we look carefully, and we'll talk about it as we learn, he applies it to our generation. In other words, not to just to the generation of the Alter Rebbe 200 years before or so, but to the situation in America or not just in America, the situation in the world 1970 seven when the maimer was said. Okay. Let's begin. Mayim Rabim, ba- ba- Okay, so look at the the top, the heading says Beis Samech Daled. >> What day is Page 289. Mayim Rabim, Beis Samech Daled with the help of Hashem, Motzei Shabbos Parshas Noach Motzoei Shabbos, after Shabbos Parshas Noach, I explained earlier why. B'chedrei And the heading says, "In his room." And that's what I said earlier that this maamar was not said in downstairs in the Beis Medrash, but rather in the Rebbe's room, as I shared with you earlier, Hey Tav Shin Lamed Ches, which comes out to the English 1977. In the introduction here that uh someone wrote um or put together, they mistakenly wrote 1978. That is wrong. Tav Shin Lamed Ches is October November uh October November of '77, just for the record, so um just know that that it wasn't '78, it was '77. But let's go on. It says like this, "Mayim Rabim, abundant waters, lo yuchlu l'chabos, as so on, cannot extinguish the love. When the heart is and rivers lo yisht'fu, can be rivers can can wash it away." Ri- Rivers cannot wash away the love. This is a possuk in Shir HaShirim, chapter Ches, possuk Zion, I believe, in which HaMelech writes Shir HaShirim, it's like a love a love a love song, a love story. So there's a lot of, you know, men and women and even, you know, parts of the body and things like that, but it's really about the intense love between Hashem and the Yidden and Yidden and Jews with Hashem. And because we live in the physical world and we have a body, so HaMelech communicates uh this uh this connection by through our own world which is our body. So here he's talking about this love between God and the Eden and he says that just as a um a a a um waters cannot ex- the waters cannot extinguish love that a person has in their heart and rivers which are constantly flowing can also not wash away the love that one has in his heart. So someone has love in their heart even if they're in in a situation where there's a flood or whatever else there is and it's difficult and challenging it won't extinguish and obliterate the love that you have in the your heart. That's the the simple meaning of the verse in Shir Hashirim. The Yisa Beracha and we find in the in the my maram the discourses of our Rebbes our leaders Shamayim Rabim kol kolted sapana. Mayim Rabim abundant waters allude to all anxieties and preoccupation with making a living. This is something that is true for every human being. Even a human being that has parnassa they're always wanting more parnossa. So, this verse of Shir Hashirim isn't just for people who are have having a hardship in making a living. But it applies to everyone. You want money, you have money, you want more money, etc. So, the Rebbeim say from the Alter Rebbe on that the mayim rabim, when you're saying abundant waters, so many waters, abundant waters, we're talking about tirdas haparnossa. Again, the words we'll use are anxiety and preoccupation with making a a livelihood. V'hamachshavah she b'inyanei olam hazeh. And that extends itself to the thoughts, the worldly thoughts. You're worried. >> [clears throat] >> So, it's not just hillul about parnossa, cuz again, someone could be strong in parnossa, so they're worried about their children finding a shidduch. And the other person's worried about his health. So, mayim rabim becomes a symbol for worldly affairs that disturb us. And there's no human being alive that doesn't have challenges from worldly affairs. If you find me one, I will give you a prize. I have not yet found one, and I believe and know that you haven't also found one. We're in the same boat. Let's continue. V'im kaze, and although we have worries about anxi- anxiety and preoccupation about parnossa, livelihood, and we have challenges, other challenges that occupy our mind, lo yuchal l'chapes es av. This will cannot extinguish the hidden and innate love that every Jew has for Hashem. The Alter Rebbe already in chapters 18 and and 19 in Tanya teaches us that every single Yid, regardless of their observance, of their knowledge, of their status, has something called ahava mesulemes. Innate, inherent love for Hashem that's there. You don't have to create it, you Yid. It's there. The Alter Rebbe, so the Rebbe says here that the mayim rabim cannot extinguish that. You would think that being preoccupied with livelihood and other disturbing thoughts, whatever they may be, worrisome thoughts, would abolish the hidden natural love. The answer says that Rebbe, no. It's always there. It's dormant. It's covered. It could be dormant and covered and disturbed. Disturbed in the sense that we don't access it, we don't feel it, but it's there. Let's continue. Even when the thoughts that we mentioned before, being occupied with livelihood and concerned, they're very, very bothersome, to the point that they're they're flowing powerfully and consistently. Without any interruption at all. What's the difference between the sea and a river? The sea is like a mikveh. The mikveh's the waters are gathered in one place. They don't flow. The sea, the ocean, the waters are gathered one place. A river, the waters are flowing. The The moral of these of of this is there is a type of concern and anxiety that is not constant. Once in a while it it [clears throat] haunts you. It bothers you. When you remind yourself or as [clears throat] we use today the word, excuse me, when you're triggered, today the big word is triggered. When you're triggered, then the mayim rabim are all over and you become anxious, overwhelmed, stressed out, frustrated, and all the other adjectives that you could come up with. Right? But that's once in a while. Overall, you're calm, you're cool, you're you're you know, relaxed. So that's the symbolism of mayim rabim, of a sea, waters in a sea. It's it's anxiety, [clears throat] but it's not constant anxiety. Then there is the naharim shofchim, the rivers moshe. Rivers are flowing. There's a constant flow, consistent of worrisome and and anxious thoughts because of parnossa livelihood where am I going to get my next dollar to pay my bills to help pay tuition etc. And then there are the thoughts that disturb us shidduchim health and all kinds of things. So that's symbolized by the words rivers. That's why the verses Shir Hashirim of Song of Songs of King Solomon is not repetitious and represents two different types of disturbances. One is once in a while and that's mayim rabim mayim water it's in place it's in its box. So if you're not triggered it's there but it it doesn't bother you necessarily. And then there is naharot rivers which implies it does disturb you constantly. And so the the possuk saying that whether it's type A or whether it's type B lo yishtofun it cannot abolish and and and eliminate the love that you have for Hashem. Now it's very nice for Melech to say this but how do we um actualize it? Because when you're on the ground and you have to pay your bills or if you need a shidduch for a child or if your son or daughter is in the in the IDF protecting the Jewish people you're worried YOU CAN'T SLEEP AT NIGHT. H- HOW [clears throat] HOW DO how does this verse in in in Shir Hashirim how does it coincide with the reality? And that's what this ma'amar is about to give us a tools how to deal with stress and anxiety. So, Hillel, in your counseling, I hope when we finish learning this mind map, you will suggest your clients to learn this mind map. And maybe you'll EVEN MAKE A CLASS AND TEACH THEM this mind map because I'm serious. There's so much good that can come out from this mind map, but what we have to first study it well, which we're doing now. Let's continue. And the Rebbe says what I just told you now inside the text, for example, rivers that are constantly flowing that are constantly flowing without incessantly without a stop. The night moving and pushing itself with a powerful current. God shut the God a great powerful current. Although [clears throat] the thoughts of parnossa of livelihood and other concerning and anxious thoughts are constant, they cannot wash away the love, but they cannot extinguish it. So, this is uh So, this is This is as I said, this is what Melech says. He's telling you it it can't happen. It it The love that YOU HAVE FOR HASHEM that's innate in goodness shoma cannot be eliminated. So, I DON'T CARE HOW FAR AND WHAT THE difficulties are and what YOU'VE DONE IN YOUR life or what you do in your life, the love for Hashem is there. It can be buried, dormant, covered with a lot of schmaltz, but it's there. And this is A POSSUK IN SHIR HASHIRIM. THIS THIS CHASSIDUS. Shira Shirim says this. Of course, Hasidus, Baal Shem Tov, as you're going to see soon, Alter Rebbe, and others, they take it and explain it in Avodas Hashem, sometimes using Kabbalistic ideas, sometimes not. So, it becomes part of the Hasidic um approach. But, it's a pasuk in Shira Shirim. In other words, what I'm What I'm getting at now is that when you learn the pasuk in Shira Shirim, you're obligated to ask yourself, if you study the pasuk, WHAT DOES THE PASUK MEAN? What do you mean, the love for Hashem is not extinguished, is not washed away, when I'm [clears throat] totally consumed with anxiety about parnassah, livelihood, and other machshavos. So, you have to ask yourself that question, and you have to seek an answer if you want to understand what my Rebbe is saying. You know, when we learn Torah, and we're coming from Mount Torah, Shavuos, we need to understand it. TORAH WAS GIVEN WITH YOUR WISDOM AND YOUR MADE to be understood. The DNA of Torah isn't saying words of Tehillim and and Zohar, you know, that's another avodah, or even davening for that matter. You have to understand Zohar and Tehillim and davening as well. But, the the the concept of iyun is be Torah. In-depth study, analysis, applies to the study of Torah. Prayer, davening, is about requests, like pleadings, supplications. The emphasis in in tefillah is not iyun. It's not about eon. When When we talk about knowing the meaning of of the words in davening, it doesn't mean to say you should know what the Abudraham says and the reason why there is seemingly repetition of concepts in one verse in Tehillim that we say Shabbos, for example. Right? Uh I forget now. I was thinking about one in particular last Shabbos. It hit me in the Mizmor Ledavid, why David Hamelech says in the verse THE SAME IDEA TWICE JUST USING different words. That's not That's not the And so I'm going to take out now the commentaries and look them up and make a pilpul. No, that's not the That's not the point of davening. You need to know what you're saying. And it's helpful if you know the difference between the two, but the eon the in-depth analysis, that's not feel. Feel is about prayer, requesting. Tefillah is not tefillah is hamacha, havana, depth, understanding, eon, and understanding something. And that's why in Torah she b'al peh, if you learn Torah she b'al peh, if you say Torah she b'al peh, you don't understand, you haven't been yoitzeh. Divrei Torah. Torah she b'al peh ksav is different. The oral The written Torah is different because it's ksav. But even there, the purpose of ksav, even though you're yoitzeh, right? You fulfill your obligation by saying [clears throat] the words of of of of Torah, you need to understand the basics. Okay. So this go This is the end of this chapter. Let's go on to next 28:12. So, we're going to leave the next chapter, but just talk out for a moment. One more minute. Good. One more point. The Alter Rebbe in his mind and tell you the highly which is world-famous mind of Rebbe. He introduces us to two concepts in Kabbalah called tohu and tikun. And we're going to learn about it more in the next chapter, a little more. The world of chaos is called tohu and the world of tikun, the world of correction. Everything that we do on Earth is associated with these two modes. Either you're in chaos >> [snorts] >> or you're in correction. There's no such a thing in between. You hear that? You're either chaotic, we are either chaotic or we are correct. We are in a mode of correction. Tikun. Sometimes it appears to us we are in correct, but really we're chaotic. And sometimes we think we're chaotic and we're really correct. But generally speaking, these two modes is what governs us, right? And it doesn't only mean as the conventional words would imply, "Hey, you're you're you're all over the place. You're you're you're in you're chaos. You know, this is chaos." Chaos is chaos. Correction, perfection, normalcy, let's use the word normalcy. It's normalcy. Things are going fine. Right? Like I told you in the introduction to this year today of the the introduction to the mind of which you could read by the way on page 285 that the Rebbe for 25 years was in kind of in A WORLD OF NORMALCY. 10:00 EVERY SHABBOS MORNING ON THE DOT he came comes in for Shacharis. 3:15 every day for Mincha. If you want to daven with the Rebbe, if you want to daven with the Mincha, just pop up at 770 and be in the basement at 3:15. You know? And he was very very meticulous about being on time. Then in 1977, he had set aside the he has HIS HEART ATTACK. CHAOS REIGNS. WE DON'T know what's going on. Is he going to live? Is he not going to live? If he's going to live, he's going to How is he going to live? And all of a sudden, he's not davening with the minyan. He has his own private minyan up there with the secretaries and a few others. The farbrengens are not Shabbos day or during the week in the Beis Medrash, but rather from his room he's talking on a mic. So, that's chaos. So, this mind that's going to talk soon about the concept of chaos and normalcy, the Rebbe went through this. He lived it the time when he said this mind. So, it's very appropriate for for us to for him to introduce this concepts as we will learn in the Beis Medrash tomorrow. Have a good day, everyone. Any questions? Any comments? Zei gezunt. So, this time we'll see everyone. You're welcome. Bye. Take care.