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After Spilling the Blood, I Need to Find Refuge in the Divine Oasis

Conclusion and Summation of the Maamar

1 hr 12 min

Class Summary:

This is a text-based class by Rabbi YY Jacobson, and it concludes the Maamar, a Chassidic discourse by the Lubavitcher Rebbe, V'hikrisem, presented by the Rebbe on Shabbos Parshas Matos-Masei, 26 Tammuz, 5712, July 19, 1952.

The class was presented on Monday, Parshas Devarim, 28 Tammuz, 5780, July 20, 2020, streaming live from Rabbi Jacobson's home in Monsey, NY

Please leave your comment below!

  • R

    Rochella -3 years ago

    Maimar matos-masei, my takeaway

    Even when painful, we still sit comfortably in the story and perspective we tell ourselves about who we are.  It’s often very hard to imagine that there could be a different reality. Each one of us has a story we have come to believe about our journey, our life, and our experience with God. Usually, all the events and circumstances that confront us, just become confirmation to that story. Some people’s stories are about never having or being enough, not finding self-value or perhaps seeing themselves as perpetual victims of life’s cruel tricks.

    Sitting in the familiar surroundings supports our habitual thinking and perspective. Do we ever get an opportunity to reevaluate? To step off this fast-moving treadmill of our habitual way of thinking and living? Often it is only when life as we know it comes to a sudden halt, sometimes by being faced, chas vesholom, by a tragedy, a very difficult challenge, Corona, etc. only then does our habitual thinking also pause. During those times when we are taken away from the familiar and habitual habitat, in those moments when life has been punctured and we are bleeding, we are forced to move out and away from the familiar. It’s an experience of moving into the Orei miklot. It’s often during those very difficult and disturbing moments that we have a window of opportunity to step off the treadmill of the story we have been telling ourselves for so long. It can be a moment of revelation, a moment to connect to the only true description of who we are, a chelek Elokai Mimahal and begin shedding all the layers that are not ours, those klipois that have been accumulating and obscuring our perception of self, God and reality for so long.

    Moving to the Orei miklot allows for more inner awareness and might give us more clarity in the ability to separate what belongs in our journey and what needs to go. I get a chance to reconnect with who I have always been, a Nefesh Elokus, no need to reinvent myself. I now have a chance to reevaluate my life, but now from a new and different perspective, through the lenses of truth and kedusha. 

    Very often we no longer see the things in our life that are very familiar because they have been part of us for so long. I can walk into my house and not notice my furniture, the picture frames laying around, perhaps not even notice some clutter lying around that has been collecting throughout the years. Similarly, some of us become oblivious to all “the stuff” that sits in our inner life, all the stories and beliefs that weigh us down, day in day out. All those klipois in our life that we have come to identify as our own, part of the fabric of the stories we have been telling ourselves, believing that it’s who we are and will always be. This maimar is teaching us,  that we are part of a much larger story, the story of creation, we are part of a much larger reality, an infinite reality. 

    Each one of us has a unique light to shine and a unique Divine purpose to discover and pursue. But often we can’t experience this reality when we are sitting at “home” in the thicket of klippa. We need to go to the Orei miklot and do some “cleansing”. And then come back home with a new spirit and ready to write a new much larger story about who we are and who we can be. A story of infinite possibilities, of self-redemption that can transform our life and the life of so many others.

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  • S

    Sara -3 years ago

    Whyd does the inadvertent murder have to stay in the city of refuge until the death of the Kohen Gadol?

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  • AH

    Alizah Hochstead -3 years ago

    Question for Rabbi YY

    Transjordan is also part of ey

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  • NL

    Nisan Leibowitz -3 years ago

    Thank you for changing my life.

    Your learning of this ma'amar is absolutely transformative. 

    May this learning be in merit for the healing of yehudis bas elke, my dear wife. 

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  • Anonymous -3 years ago

    Learning torah

    We just learned in אגרת התשובה סוף פרק ט asimilar concept when he talk about Tirunelveli to certain hisurim chamurim:

    לכן תיקנו הוא דיתבק באורייתא ׳מחכמה נפקא וז״ש בתנא גבי אליהו אדם עובר עבירה ונתחייב מיתה למקום מה יעשה ויחיה אם היה רגיל  לקרוא דף אחד יקרא ב פעמים וכו׳

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  • Anonymous -3 years ago

    Did we get to the Tzemeh Tzedek about talmid chacham and 2 yeshus?

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    • Anonymous -3 years ago

      Source:

      תמונה

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  • M

    Moshe -3 years ago

    Ok. Running to Torah learning after a sin is like an orei miklot

    And we are allowed to  take our teacher to an orei miklot.

    But....one comes out the orei miklot upon the  death of  the  kohain godol. (There the moshel falls short). 

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  • M

    Moshe -3 years ago

    The implication is that even an accidental homicide has some degree if culpability

    The negligence would not have happened to the accidental murderer unless he somehow deserved it. And therefore he had to run to an orei miklot.

      What about those ordered to  execute a wrongdoer by command of the beis din after a conviction? He is an agent of the court. 

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  • M

    Moshe -3 years ago

    "Every sin has an orei miklot"

    Because of  the "blood avenger", the victims family. (Even if merely negligent or accidental)

     But....there are sins bain Adam lemokom. Is Hashem also a "blood avenger"? Is He a victim? 

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  • Anonymous -3 years ago

    Chagiga 9b ואינו דומה שונה פרקו מאה פעמים לשונה פרקו מאה ואחד 

    (Kli Yakar next weeks parsha Devarim 4:9)

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  • M

    Moshe -3 years ago

    Question for Rabbi YY

    We don't say "sholem aleichem" today going to the bathroom because of "anevus", humility, that we are walking around with malochim. (Not so when doing a mitzvah like kiddush levana) But.....we do say "sholem aleichem (in the sense of goodbye not hello) coming home from shul Friday night. Then we do have angels and it's not considered presumptuous?

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  • Anonymous -3 years ago

    In the discussion yesterday someone asked what one should think when he encounters klipa - perhaps another idea is that whenever there is klipa one has to know underneath the klipa one could find elokus, kedusha. Even though the core and essence of klipa itslef is non existence it contains within a real and true existence. It reveals within a person his true self and his  potential and hidden kochos that may have gone unoticed. This idea is brought out beautifully by the Rebee connecting to the Rambam in Yesodey Hatorah:

    תמונה

    תמונה

    תמונה

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    • Anonymous -3 years ago

      Earlier in the Maamar he brings out from choshech that klipa contain more than just 'heder' :