Maamar Mayim Rabim 1977 #3- Flintstone, its virtue is it retains its fire, the Neshama is same- RCD

So good today we're learning the Mayim that the Reb said in 1977. We're at chapter 3 on page 298. Now here the Reb is going to introduce to us a cabalistic idea which we've already heard and and spoken about but it it's in a different context here. So I want to just address that. The the issue in this discourse is how do you deal with lots of worries, anxiety and and things that disturb you? That's you know and and in particular when it comes to making a living because making a living touches us all to the core you know but the the issue is greater than just making a living and the language used by the Reb's great ancestor the alterbi the founder of kabad of Alman is tear do haparnoso um and many anxieties and bothers worrisome issues of of paros of livelihood. So the question is this this idea why the abundant waters. So he brings the verse the abundant waters cannot extinguish the fire. Why does he have to say abundant? and and he and he started to explain and we'll continue explaining that abundant refers to the abundant amount of worries and anxieties. So that's why it says abundant Moshe because there's a lot but today he's going to introduce the concept that where does it come from? Everything on earth has a spiritual counterpart. This is this this Moshe is a a general true statement that's mentioned in Cababala and and over and over and if you understand the source you could deal with it better here on on earth and this is what we're going to learn now. So let's let's listen or follow the text the novelty in the following in the verse of in song of songs that King Solomon writes and says that an abundant waters cannot extinguish the fire that a Jew has in in his very heart his innate inherent love for God. As great as the waters are, whether it's a a sea which where the waters are are are regular and steady, not flowing, whether it's a river where the waters are flowing and flowing with intensity up and down the river, you would think these waters can knock you out, can extinguish and obliterate and and and and destroy your love for Hashem. So says King Solomon which was written in song of songs written in the form of a love song it cannot extinguish it. The question is why? If you have such worries and anxiety it's dehabilitating it's depressing it makes you it it it it seems to make you stale stop and on and on. And the verse says not like that. So the question is why? She explains the known the source of the abundant waters which refers to in our classical language in this discourse the anxiety and worries of parosa the preoccupation with livelihood. It's the level of void chaos that precedes normality. So this is a concept I just say it orally and then we'll read it inside the text. Kabala teaches us that before there's normality tick restitution and correction there came what is called toyu the world of toy. And this is goes back to the first verse in Genesis and braces in the beginning God created the heavens and the earth. Second verse and the earth was was void was chaos and void. Right? So the word is already in the second verse of the Torah. Okay. What does it mean that there was toyu and and and and if toyu if chaos is negative WHY WHY DOES GOD MENTION IT like what for what's the purpose just to tell us that there was chaos it's imagine you you talk about your own family there was chaos in our family okay you know if you're going to see a psych or social worker and you need to open up and so that he has a better idea of your situation you got to tell him the whole situation the whole But when you write a Torah and you give a and you want it for eternity, it's for eternity. It's for everybody. Why say that? So first says that is a holy world. It's so powerful and so holy that they that the energies were overwhelming. The energies will called in cababalistic language or orot. But in English we use the word energies. The force of God in in the world of Toya was so powerful that it it didn't allow for the vessels i.e. the kaim to receive the light because to receive light to receive energy and to grow with the energy to use the energy you have to be normal. You can't imagine a teacher who's a genius coming into a classroom with with regular students and just shoots off his genius mind. No one understands, no one cares, and next day they won't come back. You know, you know, I like I told you once I I met this, you know, professor in Berkeley, California, a Brooklynite, and he was like he was a genius, but he was like not down to earth. He wore short pants, you know, he looked like he came, you know, he was around the flood, you know, like like or wearing two different color socks, you know, totally and and and I understand they're gen think about how they dress and where they dress and what they dress. It's not normal that y is called tyo. The toyo experience. But on the other hand, taou is very powerful. So the pro the problem of toyu is that the receptacle the the kaim the students can't follow and understand it but as far as seeing that this is like light that's shining and that you know that we realize you know when the these same students that won't walk away from a teacher who's a genius with any information because it's over their head it's way beyond them they know one thing this teacher is a genius This guy is like, you know, so in other words, the tou energy in a way is the true energy, the true energy in in a world of tou and tick. In a world of normality and and supernormality, if if I may use those words, is greater than tick in energy, in passion. Another example, someone is very passionate and and very emotional, very passionate and right, but many times recipients can't handle it. I I think I told you the story. I was once speaking to a group of uh women and and and older uh girls in Jerusalem at a seminary. And uh as I get older, you know, certain things touch me very deeply and I I I get emotional. Now the the there is the the the students and the women and these are women these weren't men you know and here I said something I forgot what I said and and I became emotional and you know I saw that some some of the some of the women in the room were were very uncomfortable. It was too heavy for them. They weren't a a receptacle. And I didn't mean to, you know, I I didn't say, "Hey, I'M GOING TO BECOME emotional at this talk, you know." No, it's not. It just happened naturally. As I said, when you get as you get older, uh the tears come to you, the emotions come to you easier. So when you mention something, it touches you deeply because you you know, you think about it, it means a lot to you. That's what happens. But they weren't they weren't vessels. At the same time, you know, they they they saw that what I was teaching wasn't just lip service. I I lived with it. Right? So that's that's the that's the virtue of versus ticket. Okay? I I'll say another one example and then we'll move on. Let's say the rebite fabangans the normal you know normal fabang was 1:30 shabas afternoon and you said and the reb spoke and you sang a and another two three like that 2 three four hours it was over and then and right imagine the reb of is saying a lot of and imagine if he tells you to turn upside down your hat it's like what's going on here is this the same rebba that I've been listening to for years. Right? That's a toy experience. That's an unusual experience. But you you and you see in that that there's something unusual here. I don't know what it is. I I don't even know how to handle it, but I know that I just went through something very very different and special. And if you if you take it that way, then the toy is very positive. In 1983 or so, oh 82,83, Rabunis Makuna of Los Angeles, California was $17 million in debt literally, not figuratively. Okay. And uh the Reb spoke spoke at a faban at the uh before Sukus. And the Reba heard about his practices of toyu, you know, giving, you know, giving free food and free twillin and and SPENDING AND BUYING PROPERTIES and not knowing how he's going to pay the mortgage, you know, for the sake of Judaism Yiddish, for reaching out not not for his own self-purpose for himself, but for to do more mitzvah to help more Jews. And the Reb said and I I I believe I was there. The Reb said there needs to be toyu in the vessels of in the Reb's language. THE PASSION THAT YOU HAVE KUNAN is correct is great. DON'T GIVE UP ON THAT PASSION. But you got to put it into the calem of tickin where the calem of ticken are able to take and feel that it's passionate. The kalin the kalem of ticken ticken itself is not passion. It's normality day in day out day in day out. You know I told you once when I was a a boy or a young teenager I had I kept a diary. I look back at my diary now. Most of the days I write, "It was a regular day. It was a regular day. It was a regular day." Why you keeping a diary to write it was a regular day? Come on. Most days are regular days. Nothing you know exciting or different. That's not to That's tickle. Toyo is the excitement. tell you is the ha right the the zenith pinnacle that wow THE WOW THE WOW experience so this is about to you is the normality to correct which is a phrase used right the the the correctness of the world the perfect perfection of the world the the the helping the world be a fine world, a good place that is very organized, very normal. What we're going to learn now is that Kabah says that that toou is the source of the nephish habis or the yates, the animal drive, the evil inclination. And why? Because the evil the the neph is the animal drive wants to be like an just wants TO DO WHAT IT WANTS. LOTS OF PASSION. An animal is very passionate. That's why when we eat like an animal, we're very passionate. Our foods, our face, head is in the food. We're all over the food. Passion. That's a behemoth. An animal. A adam a man a human is settled and calm and normally and thoughtful says kabola adam comes from tikun and beah comes from to that's what says in cabba says here when we talk about the the abundant waters the abundant waters they come from toyo. The chaos in one's life caused by the lack of a livelihood and all the other struggles that we have IS A TOYO EXPERIENCE. And the verse says the abundant waters cannot extinguish the love that's innate and natural to the godly soul which the godly soul on the on the surface is tikum. So that's what you have here. In other words, the interpretation of the alter in the verse of is that THE EXPERIENCE CANNOT override the tick human experience vis the godly soul. And that's why the godly energy and spark that every Jew has is never extinguished. AS AS CRAZY AS you get, you hear that? As crazy as you get. and whatever whatever it is which seems to like I've lost my godly spark. No, it's dormant. It's has a lot of dust. You have to dig into THE EARTH TO FIND IT. That's all true. But it's there. So that's the that's the interpretation. that here in this chapter is going to add a nuance which is very important and that is based on what it says that the the scenario of versus is in the realm of what we call manifestation. uh the realm the way the way God already creates a world of chaos and a world of correction. Once you say Isser that Hashem creates THE WORLD ONCE YOU SAY GOD creates that means it's not God it's a creation of God. You're talking about an experience that's removed an iota and in concept it's but in concept but in concept it's already removed from the godhead. SO BOTH TOU AND TIKKIN ARE REMOVED FROM THE godhead because they created by god. Then there is god himself which we call in theidic language of the kabad atmos essence. Essence is essent essence is not created. Essence is story that we've mentioned before the third the third of sees his grandfather. He says zeta he doesn't he doesn't define what's zeta who's zeta which zeda which grandfather how grandfather grandfather it is that's essence says the although outwardly when we say outwardly we mean in the from creation and and and down to chaos has the advantage of passion over normality which is the truth of the matter is that the is rooted in essence that we just said the godly soul is from the world of tick and therefore you would think velvet THAT WHAT THAT CHAOS can eliminate it the answer is it cannot you know why BECAUSE IT'S PLUGGED IN DEEPER THAN to it's plugged into essence. Tyu is not plugged into essence. To is already use the word a condition, a manifestation, um a level, whatever word you want to use, concept. This is what we're going to learn now in the text. Before I go on, any questions of what I said? Hilo, you want to say something? No. Okay, let's continue. We're on page 298. Second line after the um I'm sorry, we're now on page 299. Top of the page. It's only one line. The This is why King Solomon calls the worries and anxieties of livelihood abundant waters. because they're also abundant from the perspective of their source, i.e. the world of chaos. And this is the novelty. Next page 300 that the waters cannot be extinguished. The water, the abundant waters cannot extinguish the fire, the love, and the rivers won't extinguish it either. Although that the abundant waters come from the level of chaos which precedes the word the world of normality which is the source of the godly soul. Nevertheless, they cannot extinguish God. The deep inherent love that every Jew has in his godly soul. And why not? And the reason this is what I just told you a moment ago, as it says earlier over there in the in the verse in in in Song of Songs chapter 8, the verse before verse 7 says its coals are coals of fire, a powerful flame. Now coals there is the coal and that then and then there's the embers and right and there's a fire so so the verse says the coals and it it's a a flame fire and look further this means that the source of the soul is say in that's in the essence of God that's even above meaning that the source of the godly soul is in the flame of as it's associated with the coal I'm one second even above I want you those that have the safer the book to look in looking for a second here. Um uh look at the bottom of two uh of 300. The note there's a difference of opinion among the commentators whether or not the word shall heav should be read as one word or as two reading it as two words as it is cited and the mimemer allows the for the translation the the flame of god it was stated previously that the source for man's soul is the realm of tick which begins in the realm of a level in which the power of the godly light has already you see Isra has already descended and contracted to such an extent that it can enclo itself in the in the caim in the vessels. This however refers only to the im immediate source of the soul. In truth however the soul is rooted in God's very essence the ultimate source of all being. This levels far beyond the real of it gives a good example. Next paragraph the relationship between the godly and the and the realm of to can be explained by the analogy between Yakov and Asov. He says on a simple level, Asov was the firstborn and Yakov had to acquire that right through deception. Right? In essence, however, Yakov was the first born as Rashi explains through the analogy of two pebbles placed in a tube. The one that emer the one that comes out last entered first. So too although as to was the first born in actual fact it is Yakov Tikken who has the higher the higher source. That's what he's saying over here. I thought I saw one second. Um, okay. Let's go to the next p. Wait, where are we now? Um, we're still on page 301. The last line. Oh, and even greater next. Page 302. Okay. On a higher level, the soul source can be described as analogy of a flint stone. The fact that that sparks I'm reading from inside can be produced by stark by striking a flint indicates that it contains the potential to create fire. Nevertheless, there's no actual fire within the stone. For that reason, it can lie deep in the ocean for hundreds of years and yet still produce sparks when removed from the ocean. So too, even when the fire within a person's soul is not openly burning, its potential to produce godly fire exists. That's the answer. That is the answer. How is it that one can be dull, dormant, mixed up, you know, as uh Mark and and Minasha were talking about before the year, you know, their their early beginnings in in Newark uh Elizabeth, New Jersey, you know, and and and and Nasha said, you know, he wants to know about the fruit community, how it was in in those days, Right? That's okay. That's fine. But the the most important thing is that when you discover yin, your inhab was always there and and not with AND NOT ANY LESS OF THE NISHAMBA. SOME PEOPLE THINK you know about you know gets a new nisha. No no my friends YOUR NISHAMBA IS THE SAME. You you exposed it now. BUT THEN THE SHAMA THE SHAMA WASN'T TOUCHED. You kid slept in the sh into a lot of schmutz and filth. That's true. But in the sh you mean refined. The sh is refined. >> Refined. Okay. You use the word refined. BUT THE THE POINT IS like I I'm I'm I'm SAYING BECAUSE THERE'S A FLINTSTONE. The flintstone is in THE WATER MO HUNDREDS OF YEARS. YOU TAKE IT OUT AND YOU RUB IT WITH ANOTHER FLINTSTONE THE SPARKS COME OUT. HOW IS IT THAT THE FLINTSTONE FOR 100 YEARS IN THE OCEAN can do that? IT'S IMMERSED IN WATER FOR 100 YEARS. And what's the answer? THAT'S THE that's the superficiality. The outside but the inside is on fire. So when YOU RUB IT, YOU'RE GETTING THE INSIDE OUT. AND THAT'S OUR JOB. OUR JOB IS TO RUB THE NISH, to tickle the n TO SAY, "GET OUT. WAKE UP. YOU'RE MY SH." You understand? And that's what the Reb is saying over here using cababalistic words but it's so practical that the all of the disturbances maireers of parosa of livelihood and the challenges they're real in this world as we know this world but AT THE SAME TIME Hashem has plugged has inserted the shama and godliness into the WORLD AND THAT COMES FROM GOD'S essence not just God's manifestation. So if YOU PLUG INTO THE ESSENCE, the soul will come out and it will GIVE YOU THE POWER TO overcome the challenges. And you know it's like one second. >> Like the motherboard. >> What? Like what? I'm sorry. Like what? >> Like the motherboard. >> Like the motherboard. Okay, good. you know, we we we want it's like we we want like it should be, you know, rosy and and charming and and and wonderful. Okay. It's nice if you get that gift. It It's something that takes a lot of training and a lot of work and a lot of thoughtfulness. But when when when when you put on a scale the difficulties in your life and the good things in your life, that's one analysis. And sometimes sometimes the difficulties outweigh the goodness, right? So you get upset, immor, depressed, whatever, melancholy, angry. But if you if you realize that the nishama is be is beyond the scale, IT'S IT'S ONLY THE MANIFESTATION OF the nishama how it acted and acts that's on that scale. But the essence is beyond the scale. So if you touch that and if you live with that and if you bring that then you're a happy person. And that's the meaning. I was thinking about this last night. who is wealthy. You know, we say this and we sing it over and over, but think about it. Think about it with, you know, seriously with your eyes closed, with no one disturbing you, no cell phones. Think about what does it mean, who is wealthy, someone who's happy with what he has. And so on one hand, you would say, you know why HE'S HAPPY? CUZ HE HAS whatever I have. I IF HASHEM DIDN'T WANT ME TO HAVE I WOULDN'T have that. But that's a simple interpretation and true a true one. It's much deeper than that. A ZHER WHO IS wealthy he realized that what HE HAS WHAT HIS HE HAS AN he has a bank account and now he has good health. That's a wonderful IMPORTANT THING IN LIFE. He has a nishama. And if from on high for whatever reason which we don't understand and we don't ask for we don't have the wealth and we don't have a strong livelihood then we don't have strong health on and on we need to know Hashem is the same the soul is the same if take take job what did Job do that he deserves such torture and punishment and if you think there aren't people today that are living a job life. They are there are unfortunately there are I know I know people have lost three four children okay for whatever reason for whatever reason that you know and like it you know how does a person live that way and it's taken very hard but I've also seen people who live more with the nama find um tranquility and peace on some level that they're not only able to survive but thrive. It's not easy. Cheap talk is cheap. And I'll be the first one to say that. But but but but what we're learning here is that how can it be that a stone should be in the water for hundreds of years and still you could so you know someone say WELL IT'S A FLINTSTONE. MESSIAH SAYS A FLINTSTONE IF YOU'RE UP AND FIRE COMES OUT. Explain that HASHEM OBVIOUSLY MADE THE FLINTSTONE. WHAT WHAT DID HE WANT FROM MAKING A FLINTSTONE? WHY ISN'T THAT APPLIED TO A PIECE OF GRASS OR to to other types of of of minerals etc. the Flintstone? Why? Because the message of the Flintstones what we're learning here. The message is that your is on fire, but you got to just tap into it. And that's his message here. The mime that although the the anxieties and the worries and the and and the concerns are so overwhelming and they're rushing and it doesn't stop. Get into your and says the nish the waters even abundant waters can't extinguish. Let me just finish the paragraph as explained page 303. Um that the spirit will return to Hashem who gave one the soul the level of Elohim that is the revealed part of the soul who I'm sorry that the that that the godly part in you is like a a stone a fl a flint stone as we described earlier. Okay, think about it and we will continue tomorrow. Hashem, have a great day. Zebby.