TheYeshiva.net - Rabbi YY Jacobson

To Find the Holiness in Eisav, You Must Transcend Your Divine ‘Structures’

Why Unholiness Has a Something Superior to Holiness

46 min

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Class Summary:

This is a text-based class on the Maamar, Chassidic discourse, by the Lubavitcher Rebbe, V'Yiten Lecha, presented by the Rebbe on Shabbos Parsha Toldos, 29 Cheshvon, 5728, December 2, 1967. The Rebbe edited it and published it later in 5750, 1989.

This class was presented by Rabbi YY Jacobson on Thursday, Parshas Toldos, 29 Cheshvan, 5782, November 4, 2021, live from his home in Monsey, NY.

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SG
Sarah Goldberg -3 years ago
Yakov represents the dream, and Rivka represents the implementation of the dream
So similar to the machlokis of.Hillel and Shammai. One sees the potential and the other sees the actual.

Even a modern day patent or principal faced with an oppositional child or student must not only see the actual (current bad behavior) but also see the potential. (Story of the zayde who came to family therapy and said this boy is like me)
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AH
Amy Henry -3 years ago
Dear Rabbi Jacobson,

I learn an incalculable amount of knowledge from every class you teach, which I now watch/listen to on a daily basis.

This particular class was fascinating. Just when I 'got' the 10 vs 11 of kedushah vs klippah, you rattled my brain with another 11. Then just as I began to think to myself (at your expense, I'm sorry) "alright, enough with 10 which is really 11 and and 11 already), you dropped a brilliant 'bomb of wisdom that resonated within me. I am not an observant Jew but I bask in the warmth and light of Jewish learning, community and yiddishkeit. I am blessed to call a number of Chabad rabbis and especially their families my good friends. I feel at home with them and I see and learn great goodness and insights from them. I also have seen some of their struggles. I remember my rabbi in another town many years ago express a longing to be in Crown Heights where he could 'relax' and daven. That seemed to me at the time a strange wish for him to have. Here he was leading our services in his own community. Why should he long to be back in Brooklyn? And he didn't say he longed to be with his family or see them, but so he could daven. You explained his feelings at the end of this class! Unless I misunderstood, what you were describing was the essence of what the Rebbe created, right? Shluchim!! Once these exceptional people have enough kedushah within themselves they were/are sent out to seek fellow Jews with more apparent klippah, and to help show them and cultivate the kedushah we all have within us. Now I understand at least partly why the rabbi was longing to daven at 770. In the community he and his wife created he was 'working' and usually at things outside his spiritual comfort zone as you so aptly call it. Raising money, always thinking of, caring for, responding to the needs of others while tip toeing around the egos and self interests of others. So, while he could keep all the mitzvah and behave 'properly' it must have been difficult for him to tune in spiritually sometimes. Perhaps it is a challenge for all shluchim? If I have, G-d forbid managed to take the wrong message from your wonderful class, please let me know. I felt that you were speaking of more than just shluchim, but were alluding to the Alter Rebbe's advice to all of us. I look forward to Monday's class to learn ever more. You are a genuine blessing from Hashem, Rabbi. Thank you so much for all you teach, speak, and share!
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Anonymous -3 years ago
Wow, upon first hearing this it was honestly overwhelming and hard to understand, now upon relistening it is mind blowingly deep and powerful. I will share my interpretation as I try to apply this to my life. I hope others can relate and understand.
Kelipah or detachment is a coping mechanism to deal with an overwhelming pain. That deep pain is in actuality the inverse of a sensitivity and awareness of very deep love. When we encounter life experiences or people that don't reflect the reality of deep love, it becomes overwhelmingly painful. Often the only way to cope is to tell ourselves that the love is a lie and the detachment is the truth. We glorify the kelipah or the banana peel so to speak, to protect ourselves from the pain of not having access to the actual fruit.
Upon realizing that access to the fruit or the love is actually within reach, the peel becomes insignificant. But only through connecting to the pain of perceived disconnection can we integrate the pain within the deeper reality of Love and Oneness. Through this integration the kelipah dissolves into the kedusha. This is deep challenging work to apply to real life. Thank you for sharing and explaining this framework to describe the process that encompasses a lot of healing work.
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ER
Esther Roos-Shalem -3 years ago
Thank you Rabbi!

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S
Sara -3 years ago
Will have to listen to this again...
to understand everything that you are saying. Maybe will have to listen to this several times. Hard to wrap my brain around it all. Seems difficult to attain. Lots of work. Not that I am afraid of the work, but need to figure out how to get there. Maybe you can help and elaborate on the process to get there?
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SM
Sara Metzger -3 years ago
Someone asked
How do physical brochos bring out kedusha?
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S
Sara -3 years ago
Gevurah is a bit confusing to me...
You say that gevurah is deeper than Chesed. That gevurah is really about what is good for the other person based on what the person that is giving gevurah thinks the other person needs. How do we know that the other person is actually coming from that place of what is really good for the other person? How do we know that the gevurah is really honest and not coming from a place of manipulation or self interest of the person that is giving the gevurah. I do understand what you are saying, that if gevurah is coming from that really honest place, then maybe it is deeper than Chesed, but I don't know how to distinguish from real gevurah and not so real. Seems that the most honest and truthful is a bit of chesed along with gevurah. Does any of this make sense to you? Do you understand what I'm trying to say?
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Anonymous -3 years ago
Why does he say that chesed is a cold nature? isnt it the other way around?
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- SH
  Shlomo hassan -3 years ago
  Chesed on its own does not discern whether the recipient is a healthy "vessel" for it or not. A common example, a child asks for something dangerous, like a knife; chesed would just give regardless of the possible consequences that comes with giving a child a knife, while gevurah would discern that the child is not "deserving" of this flow
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Anonymous -3 years ago
Planters
We have to believe, even in our times of traumas etc. when it seems we are completely lost like the seed disintegrated in the ground. We have to become planters to cultivate the land that is in front of us ( sfas emes el haaretz asher arecha) and in this way we can sprout hundredfold ( without these challenges we would never grow)

מי השלוח, ליקוטי מי השלוח, ספר בראשית, תולדות ב׳ויזרע יצחק בארץ ההוא וימצא בשנה ההוא מאה שערים ויברכהו ה'. אמר בזה כבוד אזמו"ר זללה"ה שמדתו של יצחק נמשל לזריעה כמו זריעה אשר מי שאין לו הבנה בזריעה נדמה לו שהזורע מאבד לגמרי. אבל הזורע בעצמו מאמין היטב שיוצמח מזה הרבה, ומדת יצחק הוא מידת גבורה ומדת גבורה בעוה"ז מרמז על צמצום גדול, ובאמת נצמח ממדה הזאת כל עיקר ההשפעות.
(תפארת יוסף סוכות ד"ה ויזרע)
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