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"Don't Say Water Water:" Why Only Reb Akiva Survived the Mystical Orchard

Knowledge Breeds Excitement; Real Knowledge Breeds Silence

1 hr 20 min

Class Summary:

Rabbi YY Jacobson presented this class on Thursday, Parshas Yisro, 18 Shevat, 5782, January 20, 2022, streaming live from his home in Monsey, NY.

Please leave your comment below!

  • אמבסצ

    אברהם מרדכי בן סיגלית צביה -2 years ago

    תודה לקב״ה בסייעתא דשמיא אמן סלע

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  • SAL

    Shirley Anne Lindberg -2 years ago

    Thank you 🙏🏼 so much Rabbi Y. Y. 

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  • CS

    Chaim Schnitzer -2 years ago

    I was told by a marriage counselor that I didn't do enough for my ex wife when I was always there for her this is a good example of submissive NES through trauma 

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  • CS

    Chaim Schnitzer -2 years ago

    Progressive Judaism is more favorable and easygoing

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  • D

    dina -2 years ago

    It seems like to be in a state of shuv one needs a humility that comes from the maturity of a life lived - maybe this explains teenagers, they have so much rotzu but not enough access to peace of shuv… Does that make sense?

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    • CS

      Chaim Schnitzer -2 years ago

      I think it's true and the reason is probably because too much is demanded from them

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  • SM

    Sara Metzger -2 years ago

    Secular and Religious comments...

    SO when we separate learning into secular and religious we are going against the real source.

    Yes, but we have to reconnect secular knowledge back to source.

    Yes, but we have to also be careul not to be affected by the secular.

    No our job is to affect the secular and not run away from it.

    Lead by example.

    I think both secular and religious are a routes to divinity because everything is just Reflection of HaShem isn't it?

    Yes,  agree but secular wisdom c=without torah leads to yeshus as rabbi yy explained.

    Yes but Torah itself is a story of secular and religious Pharoh and Moshe Rebbennu, Nimrod and Abraham, Yakoov and Esauv so it's all divinity in a different perspective and it's all to give us a blue print if our lives.

    Yes, but in  Torah even pharaoh becomes spiritual ! Torah is the blueprint of the transformation that we need to implement so in Torah itself the word esav is holy too! in halacha if esav name misplelt its not kosher.

    Seems Rabbi is saying there is no place, even the lowest poimt that a person can't connect with GD.

    I think Rabbi Mikvah is a great example of two waters/mayims coming together one can't separate the two waters in mikvah that's why  we shouldn't separate the waters of heaven and earth.

    ah unity!

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  • SM

    Sara Metzger -2 years ago

    Someone commented...

    Maybe it's when a person has to find the inner divinity before it can connect to HaShem's . A person needs to disconnect to find or strengthen inner divinity so that it can have the capacity to connect with HaShem.It was exactly when HaShem hover over the water HaShem created all it's creation...so we can say silence, surrender and calmness creates a realization of being alone only then we are able to create a connection like HaShem created the entire creation to connect with us.

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  • SM

    Sara Metzger -2 years ago

    Someone commented...

    I think because both heart energy and brain energy have their own intrinsic identity which creates the ongoing tension - but the will of the soul transcends both and so a person has the capacity to switch between so as not to do too much ratzo and escape the mission of life and not too much shuv which stifles the light of revealed holiness .

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  • SM

    Sara Metzger -2 years ago

    Someone asked...

    In tehillim 150 the shofar is the first instrument as first we must connect to the raw source of sound undifferentiated before we experience the beauty of different timbres that represents different identities? maybe

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  • SM

    Sara Metzger -2 years ago

    Someone asked...

    Just clarifying in breathing - the ratzo is breathing out and shov is the breathing into body ? Also the rhythm of talking and listening.

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  • E

    Esther -2 years ago

    Thank you, Gut Shabbes Gut Shabbes

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  • SG

    Sarah Goldberg -2 years ago

    Can fire and water co-exist without a pot in between?

    Not naturally  

    But....with a miracle everything is possible. The plague of hail (frozen water) had fire within the hail. On the level of the miraculous anything is possible.  

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  • Anonymous -2 years ago

    Maakos 24 b

    Rav Akiva could laugh because he doesn't separate mayim elyonim from tachtonim in the destruction he could see the light of ein sof

    ראו שועל שיצא מבית קדשי הקדשים התחילו הן בוכין ור"ע מצחק אמרו לו מפני מה אתה מצחק אמר להם מפני מה אתם בוכים אמרו לו מקום שכתוב בו והזר הקרב יומת ועכשיו שועלים הלכו בו ולא נבכה אמר להן לכך אני מצחק דכתיב ואעידה לי עדים נאמנים את אוריה הכהן ואת זכריה בן יברכיהו וכי מה ענין אוריה אצל זכריה אוריה במקדש ראשון וזכריה במקדש שני אלא תלה הכתוב נבואתו של זכריה בנבואתו של אוריה באוריה כתיב לכן בגללכם ציון שדה תחרש [וגו'] בזכריה כתיב עוד ישבו זקנים וזקנות ברחובות ירושלם עד שלא נתקיימה נבואתו של אוריה הייתי מתיירא שלא תתקיים נבואתו של זכריה עכשיו שנתקיימה נבואתו של אוריה בידוע שנבואתו של זכריה מתקיימת בלשון הזה אמרו לו עקיבא ניחמתנו עקיבא ניחמתנו

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  • SG

    Sarah Goldberg -2 years ago

    Which is greater? Fire or water?

    Perhaps the answer is that neither is inherently superior to the other.  Rather it depends on context, on relative quantity.

    Sprinkle a little water on a raging inferno abd those sprinkles will vaporize quickly.  But, pour a great quantity of water on a fire abd the water extinguishes the fire. The difference depends on relative quantity. 

    Similary if you have  quantity of water and apply a huge fire, the water will dissipate. But...take a quantity of water and apply a little fire and the fire will burn out without dissipating the water. 

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  • SG

    Sarah Goldberg -2 years ago

    There are 4 categories of creation down here

    1. Inanimate. 2. Vegetative. 3. Animal 4. Human.

    Only the inanimate remains as created.  No growth. No ingestion of anything.  No expulsion og anything. The inanimate is totally static.

    The other 3 living categories, vegetative, animal and human all start off as a speck, a seed, an embryo (all made up of the output of prior living creatures); and then begin to ingest throughout life. The ingestion is "rotzov".  Living beings "go out" (rotzov)  and ingest food,  drink, air, even ideas. Then all living beings "return" (shuv) and give out excretions,  energy,  growth,  even ideas and words.

    So all 3 living beings, from their first creation "go out" (rotzov) and ingest and then "return" (shuv) constantly throughout life. Only the inanimate is static. The 3 living categories are dynamic and this dynamism is "rotzov" and "shuv"

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  • S

    Sara -2 years ago

    If both shuv and razo

    both have to exist, how does a person get totally connected with GD?

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  • SM

    Sara Metzger -2 years ago

    So there's an expression...

    called "I'm all in". In the context of this shiur, does that mean that the shuv and razo both need to be present in order to experience that? You'd think that the wanting more would be the way to get "all in", but I hear you saying that only wanting more is not the way. 

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  • S

    Sholem -2 years ago

    In the proses of רצוא ושוב where dose ביטול come in?

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  • SG

    Sarah Goldberg -2 years ago

    "MA" What? What is this?

    Was the initial introduction of Hashem and Moshe by the burning bush. 

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  • Anonymous -2 years ago

    אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו

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    • Anonymous -2 years ago

      Tanya 46

      וְזֶהוּ שֶׁאוֹמְרִים: "אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו",כְּאָדָם הַמְקַדֵּשׁ אִשָּׁה לִהְיוֹת מְיוּחֶדֶת עִמּוֹ בְּיִחוּד גָּמוּר, כְּמוֹ שֶׁכָּתוּב: "וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד". –כָּכָה מַמָּשׁ וְיֶתֶר עַל כֵּן לְאֵין קֵץ, הוּא יִחוּד נֶפֶשׁ הָאֱלֹהִית הָעוֹסֶקֶת בַּתּוֹרָה וּמִצְוֹת וְנֶפֶשׁ הַחִיּוּנִית וּלְבוּשֵׁיהֶן – הַנִּזְכָּרִים לְעֵיל – בְּאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא.וְלָכֵן הִמְשִׁיל שְׁלֹמֹה עָלָיו הַשָּׁלוֹם בְּ"שִׁיר הַשִּׁירִים", יִחוּד זֶה לְיִחוּד חָתָן וְכַלָּה,בִּדְבִיקָה חֲשִׁיקָה וַחֲפִיצָה בְּחִיבּוּק וְנִישּׁוּק.וְזֶהוּ שֶׁאוֹמְרִים: "אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו" –שֶׁהֶעֱלָנוּ לְמַעֲלַת קוֹדֶשׁ הָעֶלְיוֹן בָּרוּךְ־הוּא, שֶׁהִיא קְדוּשָּׁתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ,וּקְדוּשָּׁה – הִיא לְשׁוֹן הַבְדָּלָה, מַה שֶּׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא הוּא מוּבְדָּל מֵהָעוֹלָמוֹת,וְהִיא בְּחִינַת סוֹבֵב כָּל עָלְמִין, מַה שֶּׁאֵינוֹ יָכוֹל לְהִתְלַבֵּשׁ בָּהֶן.כִּי עַל יְדֵי יִחוּד הַנֶּפֶשׁ וְהִתְכַּלְלוּתָהּ בְּאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, הֲרֵי הִיא בְּמַעֲלַת וּמַדְרֵגַת קְדוּשַּׁת אֵין־סוֹף בָּרוּךְ־הוּא מַמָּשׁ,מֵאַחַר שֶׁמִּתְיַיחֶדֶת וּמִתְכַּלֶּלֶת בּוֹ יִתְבָּרֵךְ, וְהָיוּ לַאֲחָדִים מַמָּשׁ.וְזֶהוּ שֶׁכָּתוּב: "וִהְיִיתֶם לִי קְדוֹשִׁים כִּי קָדוֹשׁ אֲנִי ה', וָאַבְדִּיל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי",וְאוֹמֵר: "וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי וִהְיִיתֶם קְדוֹשִׁים לֵאלֹהֵיכֶם אֲנִי ה' אֱלֹהֵיכֶם וְגוֹ'";פֵּירוּשׁ, כִּי עַל יְדֵי קִיּוּם הַמִּצְוֹת הֲרֵינִי אֱלוֹהַּ שֶׁלָּכֶם,כְּמוֹ "אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וְכוּ'",שֶׁנִּקְרָא כֵּן מִפְּנֵי שֶׁהָאָבוֹת הָיוּ בְּחִינַת מֶרְכָּבָה לוֹ יִתְבָּרֵךְוּבְטֵלִים וְנִכְלָלִים בְּאוֹרוֹ