Uforatzo: Part 3

00:00 Behemshech, in reference to the earlier installment regarding Ufaratzta and how this should be applied in Avodas Hashem. We continue now with installment number three, quoting from a sicha of the Rebbe Shabbos Parshas Ekev, summer Tav Shin Yud Ches, 1958. The inyan of Ufaratzta is that a person uplifts himself higher than limitations and restrictions, and this becomes the vessel to receive from above infinite blessings. The Rebbe then spoke about the nigun Ufaratzta as we discussed it in an earlier installment quite a while ago in installment number six thirty-two. So the Rebbe mentioned at this farbrengen that till they'll, they'll compose the tune with the words of Ufaratzta, for the nigun Ufaratzta, they should at least announce Ufaratzta without a nigun. And then the Rebbe continued and said, "We have Yidden with us who came from yoma vakedma vetzafaina vanegba, from the west, from the e-- and the east, and from the north and the south." Yoma is from California as Francisco and Los Angeles. Vakedma is the east, from Italy and from Eretz Yisrael. Tzafaina, from the north, is from Canada. And Vanegba is from South America. Hasidim came from these various countries and states to spend time during the farbrengen of Chof Ov, noting the yahrtzeit of the Rebbe's father, Rebbe Farbrengen, and also the Rebbe, uh, spoke sichas and Mayim Merim. So the Rebbe says, "Therefore, all the Yidden who are from all these different parts of the world should draw down the inyan of Ufaratzta into all the horizons, in the whole katzeh

02:14 tevel, all over the world, that we should really be patter from limitations and hargbolas." In Shabbos Parshas Ekev, that same farbrengen, the Rebbe delivered a discourse which began with the verse, "Ufaratzta yoma vakedma vetzafaina vanegba." This was the only time in history that the Rebbe delivered a discourse on this verse. Shabbos Breishes Tav Shin Yud Ches, going in already into the new year, which later, uh, in Teves time, the year nineteen fifty-nine, the Rebbe then said that we already have mentioned many times on the topic of Ufaratzta, how it's reflected in many different aspects. But the kavana, the intention is not that the Ufaratzta should just remain in the discourses or in the reviewing the discourses and their publishing and their circulating, but the intention is it should come down in a practical sense. Firstly, there should be the Ufaratzta in Torah, that one should learn Torah without limitations, not to look at the clock, since when he finds himself in a state of Ufaratzta yoma vakedma, so therefore all the different dimensions are removed, so there's no wall. Vemeila, there's no place where to hang up a clock. And vemeila person does not need to take in consideration the clock, but he needs to learn beshufi with a great and a broad measure. And the Rebbe says if this needs to be stated for those who are sitting and learning a whole day, surely for those that are in business, a businessman should not satisfy himself with just setting up a certain time for

04:21 Torah as it seems the, the right thing to do according to his mind, but it has to be Ufaratzta. And as the Talmud tells us, a chapter in the morning, perek echad shacharis or perek echad aravis, one of the Hasidim of the Alter Rebbe explained that limud haTorah, the study of Torah has to be in a manner of perek echad, that the echad which is basically Hashem yefalek ese, should, sh-should take the person apart and should permeate the person. And vemeila then it becomes shacharis. Perek echad shacharis is that when a person goes out of his own limitations and is completely permeated with a higher standard, so vemeila then it becomes shacharis, it becomes illuminated by him. Likewise, perek echad, when a person is completely permeated with the echad azai aravis, then it becomes sweet when a person lifts himself up to a higher standard. And from Torah, this also has to be drawn down to tefillah. There needs to be a Ufaratzta in avodas hatefillah. By those who are sitting and learning through the day, there needs to be the meditation before davening, during davening, and after davening. And also businessmen that don't have the time, and vemeila the davening is with limitation. Nevertheless, limitation also has a limitation. It doesn't have to be in such a way that you can't even put in a needle there. But a- but as the midrash tells us, "Pischi li k'chudei shomachat." Hashem says that kel dehi de- de- defek pischi li, open up for me. So

06:22 the midrash tells us, open up as the eye of a needle, according to one of the explanations, and I will open up as the opening of the entrance of the ulam, which was a chamber in the Beit HaMikdash. And in the same sense as it is in a physical state that sometimes a person could benefit in business m- m- m- uh, uh, in one minute more than he can do in many hours, likewise when it comes to davening, although he doesn't have much time, but in the little time that he has, he has to be involved in avodat hatfilah. And Hashem will help him, will assist him that he will be successful, that in this little time that he does have, he will be able to accomplish what he needs to accomplish. And from tefilah, from davening, we draw down to faratza also in gemillut hasadim. These are the three pillars on which the world stands on. Maaser is an obligation to give a tenth of the earning. And, uh, in regards to a fifth, there is also a takanah as the Talmud tells us. And the kosher king especially that a person gives even more yet because the inyan of bis- bisbos... The Talmud tells us that a person should not give more than a fifth. So the Baal Shem Tov explained what does it mean that a person, al yevazvez, should not wa- uh, spill out more than a fifth. So the, so the Baal Shem Tov explains this is referring to someone

07:59 that doesn't want to give and therefore he's being forced to give. And therefore, Torah says, al yevazvez yes l'chaim, he shouldn't give more than a fifth. But someone who gives with joy and with, with pleasure, why should it be different than all the other pleasures that he has in world which he spends much money on them? And if a person will ask what will happen if he's gonna give a lot of money, what is he gonna be left with? So Hashem has already mentioned through the navi, through the prophet Malachi, ubechanuni nabazeis. Hashem says, "Test me and I will reimburse you. I will refill you." And this inyan of faratza needs to be also by those who are working in institutions, bediuk, in the same sense that they demand from talmidim. The rosh yeshivas, the teachers demand from the students they shouldn't look at the clock. Likewise, it is also expected from the teachers that they shouldn't finish their work according to the hours of the work and then go home. But they need to be involved in it without any calculations. And when a yid and, and when everyone will be involved in the faratza in the above mentioned inyanim, the Aibishter will give the faratza to everyone in his individual private needs and inyanim to the extent of nachalah bli metzorim, as the Talmud tells us in the tractate of Shabbos and, and heritage without any limitations. With the midrashim continue in the next installment.