Hasidic philosophy

That's when Bina is successful.

One of the classic examples that Chassidut uses is the metaphor of the father and mother.

Now, this is describing, the metaphor is describing the intellectual functions that exist inside every human being.

Which means a lot of people say, oh, well, you know, the father and mother, men are Chachma and women are Bina.

The sentence didn't change.

What happened is you developed enough bina to receive it.

Chassidut gives another extraordinary analogy.

I touched on it last week, but I want to build on it a little more today.

So the solution to that conflict is Understanding the midah of Kavod, Kavod of Hashem.

Now in Chabad Chassidus this is a very, very big topic.

And as usual, any big topic in Chabad Chassidus is hard to say over.

Even in a thousand pages of Mamorim from Rabbis, it's still hard to give over, especially in two minutes.

When you talk about the mitzvah of kovid, so let's talk about from halacha.

A parent, a rabbi, But the truth is, those personalities, the kovod that they have, the kovod that we have to give them, is not be'etzem, it's somewhat, it's borrowed.

V'haraya, Av sh'mochol akvodai, kvodim achol, they can be moichol in the kovod, right? Rebbe sh'mochol akvodai is kvodim achol.

The only person that the kovod is so essential to who the person is, to that title, that he can't be moichol, is a melech, right? So in Chabad Chassidus, it's taught like this.

And why is it I? That explains why right now, because each moment I'm coming into new consciousness of God's grace and chassadim and all of the good things.

But why I? Why me specifically? So here, Rabbi Nachman takes one of the most significant teachings in the Tikkuni Zohar, and it's fundamental in Lubavitch, in Ishbitz, in Torah, Chassidus.

Rav Simcha Bunim, Shchus Yergan Aleinu, is really the one to bring this but it's based on the Pasuk that that she will be known in the gates.

He will be known in the gates by way of his wife.

Do it with Yer HaShemayim.

And Chassidus is for every yid.

Reflect on your great privilege and you will see immediately, the Rebbe says, look at your the special, you'll add additional energy and you will see the results immediately.

The Rebbe says, I'm looking forward for good news in the name of the Rebbe by the Secretary.

So when she is singing in the temple, she says this phrase, that God is a man, a being, a God of deos, of perspectives.

In Chassidus it explains that this is referring to two perspectives on existence, the higher perspective, Das Elyon, the higher perspective, and Das Tekhton, and the lower perspective.

And we might say there's tons of opinions in life, but it all, the sum totality of the perspective on existence is divided between how reality how the very beingness is experienced in the lower world and how it is experienced in the higher world.

In the higher world, the perspective is above is something and below is nothing.

It's not a force of any human being, it's an entire organism, it's an entire creature that HaKadosh Baruch Hu created that every Jew and non-Jew shares.

The next parakh, which is the most famous parakh ever written in Chassidus, talks about the other system that Jews have that non-Jews do not have.

I don't want to talk about the Jewish non-Jew issue right now, because it's not really his issue.

He's not...

It's not a question of actions, but who are you? Not who will dominate you, but who are you? And you'll see why this is so powerful in the next Barak Zeke.

Okay.

Here's the most famous parakh ever written in Chassidus.

Okay? Every Chassid knows this parakh, and they read it like you and I read Kirishma.

There he's talking, actually, there it's based on Ayin Beis.

on this concept that's discussed in i am based because remember these ideas and cities are explained in many different ways we're learning one way they're not necessarily contradictory but there's different emphases at different times whatever reason and it's not always and you're not always not always easy to reconcile them all because it could be do different as violence you could you know we daven every day doesn't mean we have to have exactly the same contemplation so there are more So when you gather them all together from Chassidus, what you'd say, let's say in an encyclopedia, like in Sefer L'Kutib that I worked on, or Sefer Erchin Rabiel composed.

So there, it would say, there are several different ways this idea is explained, and then it would enumerate them.

Sometimes you try to reconcile, or sometimes you try to learn one from the other.

But it's not unheard of in Chassidus that you could have two different explanations in what is Pshuket Zimra and what is B'rchus Krishma.

Obviously, it's going to be grounded in the message of Malochim, because that's the first of the B'rchus Krishmas about angels.

But what that means exactly, and as I said, sometimes B'rchus Krishma and Shema are actually considered one level, and then the four levels are different.

That's it.

I once said, another Jerusalem, another Chazal, So what does that mean? For those of us who are in a certain system, the Rebbe has been teaching us since Chassidus, when it says, It means, The classic answer is, There's truth to that, but for those who learn Emunah, that's not true.

Everything is bidei shamayim.

There's no exclusion.