• Anonymous -3 שנים לִפנֵי

  Kedushas Levi

  The guf could also reach to places a person cannot fathom- like we saw in earlier maamar in seder bereshis.Kedushas levi vayetzey
    ובזה יבואר המשנה (מכות כג:) אמר ר' חנניא בן עקשיא רצה הקדוש ברוך הוא לזכות את ישראל לפיכך הרבה להם תורה ומצות. ויש לדקדק מה להם. ועוד מאי הרבה, הוי ליה לומר נתן תורה ומצות הלא קאי על ישראל. ונראה, דהנה הקדוש ברוך הוא נתן לישראל תורה ומצות והמצות הם על שני בחינות. הבחינה האחד, הוא המצות אשר אין בהם שום תאוה גשמיות רק להבורא יתברך כמו ציצית ותפילין אשר אין יכול להיות בהם שום תאוה להגוף כלל רק הכל להבורא יתברך. ויש עוד מצות אכילה בשבת ויום טוב ומצות זיווג אשר יש בה תאוה להגוף גם כן, רק האדם בשעת עשיית מצות אלו לא יעשה בשביל התענוג כלל רק יעשה כדי לקיים מצות הבורא ברוך הוא וצריך לשבור תאות הגשמיות בשעת עשיית מצות אלו. והנה למה נתן הקדוש ברוך הוא מצות אלו אשר אדם אפשר לעשות אותם בשביל הנאות גופו ולא בשביל רצון הבורא חס ושלום. והתירוץ הוא, דהנה באמת הנשמה יש לה תענוג מעשיית המצוה לשם הבורא ברוך הוא ובזה יש הזדככות בכדי לראות בטוב הצפון לצדיקים ולחזות בנועם ה' לעתיד לבא בגן עדן ולהיות מן העולים והזוכים לחיי עולם הבא. והנה האדם הוא מורכב מחומר וצורה וצורה היא הנשמה היא השכל אבל החומר במה יזדכך כדי לראות גם כן בטוב הצפון לצדיקים ובשאר הטובות, ולכך נתן הקדוש ברוך הוא מצות אשר הגוף גם כן נהנה ממנה והאדם המשבר בשעת עשיות המצות התאות הגופניות ועושה הכל בכדי לקיים מצות הבורא עליו לעשות מצות אלו ולא בשביל הנאתו כלל ובזה יש גם כן הזדככות להגוף בכדי שיכול לבוא אל המדריגה עם הנשמה. וזה הרמז במשנה רצה הקדוש ברוך הוא לזכות את ישראל לפיכך וכו', כי מלת לזכות מלשון הזדככות, ורוצה להזדכך גם את הגוף מן ישראל עם קדושו בכדי לעלות למקום אשר אין שום אדם יכול להשיג בטובת העולם הבא. ועל זה מפרש התנא הרבה להם נתן להם הרבה מצות אשר יש הנאה גם להם זו הגוף. והאדם המשבר בשעת עשיית מצות אלו התענוג מהגוף ועושה הכל בכדי לקיים המצות הבורא על ידי זה יש הזדככות הגוף וזהו לזכות וזהו להם והבן:  
  
  

  השיבו לתגובה זו.סמן את התגובה הזו.

• JE

  Jonas Eisenberg -3 שנים לִפנֵי

  You told the story about the rabbi and how because of the energy flowing through him from above he wasn't affected by the alcohol and gave the shiur really well.

  In the story where the Rebbe stands up and gives a shiur over at the fabrangen, perfectly... EVEN after drinking the mashka for hours through the night. This itself is a difficulty! How is it possible the Rebbe could give the shiur as if he was sober?

  It is as if the Rebbe never took a single sip of alcohol all night. However, we know that's not possible. Everybody agrees that he had been taking shots all night. So, how is it possible to say the Rebbe was drinking all night and he gave a shiur over while standing fr hours, as if he never took a sip at all?? How is it possible? Says R YY Jacobson.. Rather - the pshot is... the only reason the Rebbe could give the shiur over coherently and not be completely stumbling and slurring, is as a result of the tremendous level of Godliness that was flowing through the entire fabrangen.

  The reason is, the powerful Godly energy was totally felt and revealed in the entire body, and that immense powerful energy completely nullified the inebriating effects of the drink!

  Now... I can understand how it's possible that the Rebbe drank many shots all night and still gave a shiur over as if he never took a sip at all.

  That's all good if you go like Rabbi YY who says... the energy itself flowing in the body of the Rebbe nullified the stumbling and slurring effects of the alcohol.

  However ....there's another opinion that says the Rebbe never experienced any feeling of Godliness powerfully in his body... if so, how is it possible to give the shiur without slurring and stumbling? According to the second opinion, who does not hold that the energy nullified the stumbling and slurring, according to the second opinion... Hes says ..Really, the reason the alcohol had no effect on the Rebbe when he stood to give the shiur was because it only appeared as if he drank a lot that night. However, there are those who hold he drank very little, but held his cup often.

  And so, it seemed that since he's holding the cup, it must be.. he's drinking from it. At the end, it comes out that it wasn't true that he drank many shots all throughout the night, Rather, he drank almost no alcohol at all..he just held the cup often. This is similar to another case where Chazal say if a man holds a fork we can assume a meal is nearby ,and so the fork and the meal are connected.

  The Gemmara, asks what if you see a man holding a fork but you don't see a meal nearby? The Gemmara answers, over there.. you assume the meal is nearby and he will be using the fork to eat soon. From this we learn out the halacha that.. when a man is holding a fork we know he has a meal he's about to eat a meal also. It was asked, are there no exceptions to this rule? Another Rabbi stood up and says, the only exception is if you see that the person continues to hold onto the fork and he doesn't put it down, even after many possible times where he could have.

  Once he passes over the chance to use the fork for a meal more than once, we learn out...he never plans to put the fork down and use it for a meal, rather will probably just hold it for a while. There is an argument about how many times he must pass over the meal before we can assume he'll continue to hold the fork long term and not eat. Most opinions say one Time that he passes over the meal is enough. However, some say 2 passes are needed, because he might be preoccupied in what he is saying ((rashi : saying; also applies to thinking)) and so we don't expect him to use it right away.

  From that case over there we learn out how to understand the case over here. We can say that just like in the case of the fork over there where he passed over the meal, that since the Rebbe held the cup for a long time, passing over many opportunities to refill it and drink more, that means he wasn't holding it in order to drink but rather for comfort or desire over here.

  So now we can understand why many opinions held he drank all night and that led to the confusion of how he could give over the shiur without slurring and stumbling. We can learn from what was written above, that there never was a contradiction because he didn't drink all night, it only appeared that way. therefore there is no question.

  השיבו לתגובה זו.סמן את התגובה הזו.

  • I

    Isaac -3 שנים לִפנֵי

    The Rebbe sat with many many people standing and sitting around him, seeing everything close up. He had a butler who poured the vodka into his cup, they saw him drinking it, and then asking his butler to refill the cup. They also saw it was 96 percent. How could he refill the cup if he never drank it?

    Rabbi YY was quoting what he heard from people who saw this with their eyes.

    the Shalah explains this at length about holy people who would drink at certain times of the year and the deepest spiritual secrets came out. 

    השיבו לתגובה זו.סמן את התגובה הזו.

• Y

  Yitti -3 שנים לִפנֵי

  Your teachings this week were so much fun for me.

  As a somatic experiencing practitioner it was quite delicious to hear how the rebbe knew in 1950  what the neuroscientists were developing in the 80s. I'm wondering if this is the guiding principle for putting on tefillin each day.

  A man puts the words of the Torah (nishoma) on his neocortex and parallel to his heart as these are the body parts that should lead his nishima to guide his soul.

  Well really you can say that it's for the soul to guide his body.  Or you can say it to fuse them together.  Either way it's certainly a mind-body connection.

  Rabbi YY , thank you for your dedication to bringing mashiach consciousness to the world. I especially enjoy seeing your gentile audience. Were truly coming to a time where every one of Hashem's creations will know that Hashem created him.

  השיבו לתגובה זו.סמן את התגובה הזו.

• AF

  Adam F -3 שנים לִפנֵי

  Someone asked the rabbi how we can apply this week's chassidic lessons to our lives. Just based on what rabbi YY taught us, I'm feeling like experimenting with involving my body more in my religious program - to not be a brain in a vat. For example to use food or music or movement, heat, lighting, song, sight. To see my body as part of me instead of a mere tool. These lectures give me a healthier and empowering view of my guf. As usual, rabbi YY is empowering and encouraging us and teaching lessons that allow us to raise up our everyday activities. May he and those involved in the website and their families go from strength to strength 

  השיבו לתגובה זו.סמן את התגובה הזו.

• I

  issac -3 שנים לִפנֵי

  wow

  interesting how Chassidus picked up on the neuroscience of the last two decades, especially in grief and trauma work.

  השיבו לתגובה זו.סמן את התגובה הזו.

Likkutei Sichos Chayei Sarah #2

Rabbi YY Jacobson

• October 28, 2021
• |
• 22 Cheshvan 5782
• |
• 1643 צפיות

שיעורים קשורים

• 

  47 דקות

  Likkutei Sichos Chayei Sarah #1

  Judaism was Meant to be Experienced in the Body

  If Sarah Is the Body, Why Did Hashem Tell Avraham to Listen to Everything Sarah Says?

• 

  1 שעה 55 דקות

  Likkutei Sichos Vayeira/Chayei Sara

  The Search for Truth is Part of Truth: Avraham's "Lost" Years

  Dissecting the Mitzvah of Chinuch

• 

  58 דקות

  Why Is It Called the Double Cave?

  Likkutei Sichos Chayei Sarah

• 

  4 שעה 13 דקות

  Likkutei Sichos Chanukah​/Chayei Sarah​

  Chanukah and Quantum Theory

  A Revolutionary Approach to the Understanding of the Chanuka Miracle, Physically and Psychologically