No Such Thing as Student Graduation | Bas Ayin for Life | Parshas Noach

This week I'd like to share with you an incredible idea from the Hiliga Basain, Rebavram Dovber of Avritch, one of the great Chasidic Rabbis who wrote the Seifer Basaiin. If you don't know about him, I encourage you to look him up. There's incredible stories about him. His yardsite is coming up in a couple weeks. Emir Teshem, November 21st, November 22nd. Yud Bayz Kislev is going to be his yard site. And every year, you know, more and more people get involved, get into the Basai, and his Torah speaks to the heart. His Torah speaks about Arjisral, it speaks about Anova. It speaks about connecting ourselves to Hashem. And it's written in such a beautiful way. And I want to share with you an idea. You know, we have a concept called student graduation. Student graduation is the marks the completion of X amount of years that a student is involved in a school. Maybe as a graduation after kindergarten, first grade, maybe after elementary. Not maybe actually not after elementary. After middle school, often there's a graduation, for sure, after a senior year. And then if a person decides to go to some type of schooling, they also have a student graduation. They become a doctor, a lawyer, or this, whatever. A student graduation, what happens then? You throw off the caps, you know, just conceptually, not everybody throws off those caps as fun as that looks. And then what? And you go into the real world, right? The real world. Whatever that happens. Still trying to figure out what the real world is. But we know what the real world is the real world. Tell her like okay. Um, not getting involved in kinetab and code, which is Motsinus Adam in a real world. Okay. That's this completion of being a student. How does Yiddishkai view student graduation? Exactly. I was silent for a recent because Yiddishkai doesn't view student graduation. Student graduation in Judaism is not a thing. We never graduate from being a student. In fact, a Torah scholar is called a Talmud Chacha, a student of wisdom. Isn't that interesting? Because in Yiddishkai, there's no such thing as student graduation. In fact, one of the great um mistakes of the Jewish people over the years was that the Khazal tells us that when they left Harsinai, they left Ketinok. They left like a child who's leaving a base hassaifer. They left like a child who's leaving school. Isn't that interesting? Perhaps the idea is like this, like we're saying, is that they felt there was a student graduation. Now we're off. Now we can throw off the caps. Now we can move on. We are no longer in the base hai safer, we're no longer students, but that, my friends, is incorrect because ayyid is always meant to be a student. We're meant to tap into the realm of a Talmud Chacham, to always be a student of wisdom. Benzoma said it best. Pirki Avos 4-1. Benzoma said, who is wise? Ezehu Chacham? These are maybe the five most important words a person can hear. Ezehu Chacham, Hallomed Mikol Adam. I'm happy that it actually was five. The count was right. Ezehu chacham, who is wise, hallomed mikol adam. Somebody learns from everybody. Somebody learns from everybody? That's because everybody is a teacher and everybody's meant to be a student. We're meant to approach life with a humble uh um approach, humble enough to say, I can learn from you. Well, what about if a person robs a bank? What if a person's a criminal? Yeah, you can learn from him too. Sometimes you can learn from a person what not to do, and even the guy who robs the bank, you could actually learn from him how to do things. And if you think that sounds berserk, I advise you to look at the Hayom Yom, I forget which one from the Babaj Rebu quotes from Rivzushava Anipul, who says, we can learn seven things from a thief. So there's something to be learnt from everybody. We're always meant to be a student, to tap into the realm of Tamar Khachim, not to run away from the bases safer, but to have that humble approach to life where I'm always learning and I can learn from everybody. And with this, that's my introduction to Noah and to what the Bas'in teaches here in the beginning of the Parsha. The Bash'ayan tells us, Ayla told us Noach, Noach, we know the Torah Dora says, that the offspring of Noach was Noah, Ishtzadik. He was a righteous individual. And says the Zoya Hakadosh. The Tsar points out the word Noah appears twice. Noyach Noach, why, Naicha Biloa, Naicha Bisatah. He found grace up there and up there. Two graces, two Noahs, one up there and one up there. Noach was able to bridge worlds. Lahaven to understand, says the Paleoites, he makes a connection. You know, the end of last week's Parsha, the Parsha's Boracius ends off. Vinoiach Matzachhein Bay Ne Hashem. And Noach found favor in the eyes of Hashem. Noachin, yeah. Vinoiach. Why the extra vov. Vinoich. It sounds like it's attached to something else. And the Paleoids says, like the not the Peliot, the Basain. Happens to be the Palioids, but Hashem, I do give a shear in Paleoites with the Haksaik program. So the Palioids is in my mind. I encourage you to join. It's a beautiful safe there too, but we're not talking about the Palioids, we're talking about the Basain. Okay. So the Torah told us that the world was completely going bonkers. Although the Torah doesn't say the word bonkers, it says, Rabbah Ra'ah Sa'adam. There was just tremendous influx of evil. The world was involved in an incredible amount of taiva, promiscuity, of stealing, of the evil, embracing the darkness. And then the Torah says, Vitnoiach Matzachin, and Nayach. The two are meant to be connected. The Basain says that Noah looked at the world. Noach saw the incredible passion, the incredible desire, the incredible divekas that people had, not to Hashem, not to Rukhi, not to R, but to this world, to the Havle Hailam Haza, to the transitory experience of this world. He saw people connecting in a passionate way to this world. He saw the Rabbah Ra Sa'adam. It was Rabbah. It was great. There was a tremendous passion that people have. They loved promiscuity. They loved stealing things. They loved taking things that wasn't their own. They loved the darkness of this world. And while that might seem like a terrible thing, and it was Ra-Saadam, it was terrible enough that the world needed to have a spiritual facelift, a physical facelift too, enough that a Mabla had to come. Yes, it's all true. But Ezel Khachim, who's wise, somebody who learns from everybody, and Nayach, Nayach, it says it twice, because Nayach looked at them and he said, How can I take that energy, that passion, that desire, and channel it for Kedusha and channel it for holiness? That was the kiddish of Nayach. Not that he looked the other way, but that he looked at them and said, How can I take what they're doing and apply that in a voidas Hashem? And that is an incredible mindset and an incredibly important yasod for life. And I use the word yasod because the Basain tells us, you know, the Posak in Mishlay says, that tzadek yisod olam, that tzadik is the foundation of the world. So what does this mean? The Basain says that we're explaining isht tzadik. No was an ish tzadik. What is a tzadik? A tzadik is the yusod, he's the foundation of the world. But what does that mean, Bipnemius? Ratzalomar says the Basain, Mihu Tzadik, who is a tzadik? Mishtahu Rya Yasod Chaba ilam. Somebody who sees the illam, he sees the physicality, the matter, the the he sees this world, but he sees the yusod chebbah. He sees that there's a foundation, he sees there's something deeper beneath the surface. Ratzalomar, yud sod. Y sod is a letter yud and then sod. Yud bekinas chachma yud represents wisdom. Sood bekinas nelam veganas. And sod represents a secret, something that's concealed, something that's hidden. Hainus, and then he says, Yud soid means the chachmah that's hidden. Hainu chachmashem, he sparch the wisdom of God, Haganus Ba'ilam that's hidden ba'lam in this world. And that's the deeper meaning of vzadek yusod olam. A tzadek is able to see the yud soid, he's able to see the shem. He's able to see the chhias alokus, he's able to see the godliness in this world. And that's what Nach did. He was mistachial. He looked at the world around him, he saw all the energy, the passion, the divakus that people had. He said, How can I apply that and direct that and channel that to my brother's Hashem? One of the most important words in our verbiage, as a yit, should be the word channel. Because everything on this world we're meant to learn from. Every single thing, sometimes, like I said, learn what not to do. But sometimes we have to learn, often we have to learn how to direct, how to direct ourselves, how to channel this energy instead of using it here, but to apply that energy there. Because if a person squanders that passion that they have, that's not good in any realm, in the physical or the spiritual. But if a person's able to channel that desire for love, but for kiddusha for holiness, that's the most amazing thing in the world. If a person is artistic and channels that to somewhere in the realm of kiddusha holiness, that's the most amazing thing in the world. And we have to be able to apply that and look at the world in this perspective. Noach did that. Noach teaches this to us. Ayla told us, Noah, Noach, Ish Tzadik, he was a tzadik, yes, ulam, who found the yud, soid, who found the secret, the chachmas hem, that was the secret hidden inside the ulam, hidden inside the world wherever he was. We know that the world was created with a he and ulumhaba was created with the letter yud. And that's this idea of the yud, the yud representing the chmas heshem, the yud representing the ulamhaba. And we could find those elements even on this world, the idea of perpetuating the kadusha of this world, perpetuating our mission on this world, of uplifting this world to what it's meant to be. And you know, the Basin says an interesting thing. He says that the gmaatria of Yisrael, of Yisrael, which means the Jewish people, is our chosek, light and darkness, because this is the Avoidah of Ayid. This is what our tafgid is. We're meant to be mahabchim choshech or to overturn darkness to light, where the world is involved in the Ra's, Rabbah, Ras, Adam, Vinnoyach Matzachheim, to take that energy and apply it to goodliness, to find favor in in Hashem, to take that which the people are suffering in dark and to find a way to produce light from that very from that very thing. And this is this is our calling as a yid. And you know, I was there's actually a gemacht, another gamacha, um, and with this we'll close. Yisrael, we said, is five is 541, the same as Ar-Khoshek. And it happens to be the same, says the the Basain. The Pitar tells us, Nayach Ish Tzadek Tamim. Noach was a man, a righteous man who was complete. Roshiktavos, the Roshiktavos, Nun, Aleph, Sadek, Tov, Gematra, Yisral, the same numerical value as Yisral, the same numerical numerical value as Archhoshek. This was Nach. Naich Ish Tzadek Tamim. You know what this a true tzadik is? Tzadek is able to look at this world, not look away, but look at this world and say, how can I apply the the energies, this the passion, the desire, how can I apply it towards a life of Kedusha? Because when a person is able to do that, be it on his level, then the most amazing thing happens. His life opens up. He becomes much more wise. He says, Oh, chakam, halome me koladam. We should all be Zoika to tap into this um lesson uh that the Basai in his teaching, and to be able to see the world differently, to be able to channel the all the physical of this world towards a life of spirituality and uplift the entire world around us. Have a beautiful Shamis and a Mirzashem. I'll see you next week.