GEHINOM Teachings of CHASIDUT (BAAL SHEMTOV, CHABAD, BRESLEV, ETC)

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[@luciagarcia6611]

Thank u so much rabbi yaron.im listen u teaching of precious Torah.

[@luciagarcia6611]

Thank you so much for the teaching of eternal torah.i been listening and praying. doing teshuva .

[@_bp_adventure7414]

I love ❤️ listen to your teaching.. thank you for sharing your knowledge of Torah. May Hashem bless you dearly.

[@cuz6657]

This is very timely and motivating. Everybody needs to hear this.

[@luciagarcia6440]

Thanks for your help and obidence rabbi for telling us this truth is been helping me to make teshuva and lisent it the words of the Torah .I ask hashem to help me everyday to do right way I'm learning to know who is hashem and I feel fear I don't want to make mistakes.i been sending your videos to my son's. thanks so much.rabbi yaron Reuben.hashem coutinue blessings you and family.

[@mitzvahtorah7966]

One of the best lectures

[@blessedishashemtheg-dofisr7397]

Thank you Rabbi. Yes I also heard some people claiming that "Jews don't believe in hell." I don't know where they get this from. Maybe they just don't like to translate the word gehonom into "hell".

[@Nexus-ub4hs]

Tbh that’s all I had heard from Jews online until I found Rabbi Yaron and another Rabbi (I forget his name 🙈). If Friedman is Chabad, I think they’re quite prominent like Christiani evangelicals. I’ve seen other Jews supporting their work because by being more ‘lenient’ they are bringing some Jews back to the faith. I just watched Rabbi Yaron’s recent video exposing Rabbi Manis Friedman. I realised more recently that there are different doctrines in Judaism too. Very relieved to have found this channel and the other Rabbi.

[@Majobri]

@@Nexus-ub4hs Shalom, I have recently been watching Manis Friedman's videos and found them to be quite nice, however after coming upon this Rabbi I have noticed in the comments that he does not support Friendman, would you be so kind and send me the videos that Rabbi Yaron Reuven goes against Friedman, or just simply tell me what the differences are and what Rabbi Yaron Reuven disagress with, because I thought there were no doctrines in Judaism. Thank you

[@Majobri]

@@plonyalmony7085 Thank you for taking your time to go over this. I have watched more videos of Rabbi Yaron Reuven and I can now see that indeed it was his obligation. May H'Shem bless you!

[@eliezerzefat8929]

@@plonyalmony7085 nonsense and slander mabe envy?

[@eliezerzefat8929]

@@plonyalmony7085 you do not know of what you speak SO DON"T

[@anpu418]

Burach HaShem Rabbi

[@adamleventhal]

Thank you for these sources. See also Rebbe Nachman in Likutey Moharan I:50 and these following words from the lesson’s corresponding prayer in Likutey Tefillos by Rav Noson: הַצִּילֵנִי בְּרַחֲמֶיךָ מִמְּרִירוּת חַרְבּוֹ שֶׁל מַלְאַךְ הַמָּוֶת דְּאִית לָהּ תְּרֵי פִיּוֹת הַצִּילֵנִי מִן הַמַּלְאֲכֵי חַבָּלָה הַקָּשִׁים וְהָאַכְזָרִיִּים הַנִּקְרָאִים כְּלָבִים, הַטּוֹרְפִים נַפְשׁוֹ שֶׁל הַפּוֹגֵם בַּבְּרִית חַס וְשָׁלוֹם, וּמוֹלִיכִין אוֹתוֹ לְגֵיהִנָּם וְצוֹוְחִין הַב הַב הַצִּילֵנִי מִפַּחְדָּם הַקָּשֶׁה, הַצִּילֵנִי מִדִּינָם הַקָּשֶׁה, מִדִּינָם הַמַּר בְּתַכְלִית הַמְּרִירוּת

[@EMET1]

כמו תמיד דיברי אמת

[@adamleventhal]

See further Rebbe Nachman’s words in Sichos HaRan #5: כִּי בֶּאֱמֶת עִקַּר עֲבוֹדַת ה הִיא רַק עַל יְדֵי יִרְאַת הָענֶשׁ

[@aaronettinger1165]

I think in full context he’s saying Yiras Hashem STARTS with Yiras Haonesh

[@adamleventhal]

@@aaronettinger1165 In full context he says it is impossible to even start serving God without Yiras HaOnesh and repeats two more times how Yiras HaOnesh is the ikar: אַשְׁרֵי מִי שֶׁאֵינוֹ יוֹדֵעַ כְּלָל מִסִּפְרֵיהֶם רַק הוֹלֵךְ בִּתְמִימוּת וְיֵשׁ לוֹ יִרְאַת הָענֶשׁ כִּי עִקַּר הָעֲבוֹדָה בִּתְחִלָּה הִיא רַק מֵחֲמַת יִרְאַת הָענֶשׁ וּבְלִי יִרְאַת הָענֶשׁ אִי אֶפְשָׁר לְהַתְחִיל כְּלָל בַּעֲבוֹדַת ה’ וַאֲפִלּוּ צַדִּיקִים צְרִיכִים גַּם כֵּן יִרְאָה כִּי עוֹבְדֵי מֵאַהֲבָה הֵם מוּעָטִים מְאד מְאד וְעִקָּר הוּא יִרְאַת הָענֶשׁ כִּי הַיִּרְאָה עִלָּאָה בְּגִין דְּהוּא רַב וְשַׁלִּיט וְכוּ הַיְנוּ יִרְאַת הָרוֹמְמוּת לָאו כָּל אָדָם זוֹכֶה לְזאת הַיִּרְאָה אֲבָל עִקַּר הָעֲבוֹדָה הוּא רַק עַל יְדֵי יִרְאַת הָענֶשׁ

[@aaronettinger1165]

Correct. Ikur Haavodah Betchila.

[@stayfree9167]

👍👍

[@MrBrunoGI]

Wow great lecture, even though your discussing what chassidut really is or should be, it was some really good musar.

[@joshuaisrael7176]

I dont mean to be off topic but does anyone know of a trick to log back into an instagram account..? I stupidly lost the password. I would love any tricks you can offer me

[@cristianoramon3465]

@Joshua Israel Instablaster :)

[@joshuaisrael7176]

@Cristiano Ramon thanks for your reply. I got to the site on google and I'm trying it out now. I see it takes quite some time so I will reply here later with my results.

[@joshuaisrael7176]

@Cristiano Ramon It worked and I now got access to my account again. Im so happy:D Thanks so much, you saved my ass!

[@cristianoramon3465]

@Joshua Israel You are welcome :)

[@eugenialesiuk1189]

Must have fear of sinning against Hashem is important -Todah Rabbi.

[@robertanthonydaem7485]

Shalom

[@goofyahhytboy]

"And there are two types of fear: there are some people who fear Hashem for His greatness and exaltedness, because He is the Master and Ruler; and there is a type of fear that is lower than this, i.e., when a person attains awe through lesser fears - (for instance) through fear of a beast or a ruler or some other fear - and thereby he is reminded of and achieves fear of Hashem. The first type of fear that is (attained) through the intellect meditating on His greatness and exaltedness corresponds to the letter "aleph," for awe is related to kingship, as it is written (Avot chapter 3): "Were it not for the fear of kingship…." But it also corresponds to the letter "dalet," for it hasn't ("d'let") anything of its own. For it is impossible to achieve awe other than through the meditation of the intellect on His greatness, and the intellect is called "yud." As Rashi comments on the pasuk, "Then Moshe sang… (az yashir Moshe)" - the text should read, "az shar Moshe" (in the past perfect tense, instead of the future tense), but the "yud" was added to indicate the thought (that gave rise to the action). And the continuation from the intellect to awe (of Hashem) is related to the "vav." And this is the aleph. (The letter "aleph" consists of a "yud," "vav" and "dalet.") The second type of fear comes through lesser things; this corresponds to Aleph-Dalet. For it is related to "dalei dalut" (very impoverished), which is not drawn from the intellect, but rather from lesser things. "The only thing drawn as a result of this fear is an influx of bounty into the world. For this corresponds to the elevation of feminine waters. It is like one who needs something from a friend and asks him for it. Through the request he achieves the thing [he wants] from him. This is because by [expressing] his words and request - his humbling himself before his friend and requesting of him - these words become an aspect of feminine waters. They make the request have an affect on his friend so that he provides him with what he needs. "So, too, when he elevates fear from the lower things. From this, an aspect of elevating feminine waters is created, and an influx of bounty is drawn into the world." (Likutei Moharan Kama 185) Awe of Hashem's exaltedness, as described by R. Nachman in the above excerpt, is a recognition that comes as a result of intellectual meditation. It is a kind of insight that a person achieves through study of the Creator and His greatness. Fear of punishment, on the other hand, is fear that comes to a person as a result of the encounter with his tangible environment - and especially with the more shady aspects of that reality. Attention should be paid to the fact that the distinction that is usually drawn between awe of Hashem's greatness and fear of His punishment is the difference between respect and fright. R. Nachman focuses on a different distinction, on the source of these two types of fear. Intellectual recognition is essentially disconnected from the empirical encounter with reality. It is a "laboratorial" process in which a person undertakes a logical process, from which he reaches conclusions that have ramifications for the existential experience of fear. In R. Nachman's words, "the progression from the intellect to fear." This is a movement from the top downwards; from recognition to experience. In the case of the inferior (or 'lesser') fear, in contrast, the process begins in experience. A person is faced with some mortal danger, and this experience brings him to the recognition of fear of punishment. In R. Nachman's words, "thereby he is reminded of, and brought to, fear of Hashem." For this reason, R. Nachman does not speak here of the "hashpa'ah" (the flowing of Divine influence) - or, at least, this is not his focus. Rather, he speaks of a rising up from below: "That which is elevated by the fear of lesser things." The fear of punishment grows out of man's encounter with reality. Furthermore, it harnesses this encounter with the lesser reality to that which is holy, to Divine service, and thereby it has the power not only to influence the world - like the superior awe - but also to elevate from within itself that which it contains. To clarify this matter further, let us compare this teaching with similar words that were written during more or less the same era by R. Sheur Zalman of Liadi, the founder of the Habad movement, in his work, the Tanya: "For when the intellect that is within the thinking soul contemplates and meditates deeply upon the greatness of Hashem - how He fills all the universe and operates all the universe, and everything before Him is like naught - then the attribute of awe of His exaltedness is born and arises in his mind and his thoughts, to fear and to be ashamed before the greatness of Hashem, which is infinite and has no end, and the fear of Hashem is in his heart." (Tanya, chapter 3) This fear - the awe of Hashem's greatness - is the superior fear, as in R. Nachman's teachings: "For one whose da'at (knowledge) is capable of knowing Hashem and to contemplate His greatness, and to give rise from his understanding to the superior awe in his mind, and the love of Hashem in the right chamber of his heart, so that his soul thirsts for Hashem, to cleave to Him...." (Tanya, chapter 38) In contrast, the Ba'al HaTanya relates to the lesser fear as follows: "The inferior fear is the yoke of the kingdom of Heaven, and the fear of Hashem similar to the fear of a (mortal) king, for this is an external and revealed fear, while the superior awe is a fear that is shame from the "hidden things of Hashem our God," and this is - in the superior wisdom - the "yud" in Hashem's name of "havaya" (the Tetragrammaton). The Ba'al HaTanya insists that there can be no drawing closer to Hashem without one of these types of fear - either the inferior or the superior (chapter 41). Obviously, the awe of Hashem's greatness is the preferable path, and this exists naturally in a person's mind; one has only to reveal it. But if he is unsuccessful, then even the lesser type of fear is still regarded as fear of Heaven. There are a number of differences between the Ba'al HaTanya and R. Nachman with regard to the distinction between these two types of fear. We shall focus on just one of them: the extent to which the lesser form of fear is inherently desirable. While the Ba'al HaTanya presents this lesser fear as a sort of "default," R. Nachman presents it in a more positive and preferable light: "And he [R. Nachman] taught: Happy is he who knows nothing of their writings, but rather walks wholeheartedly and has fear of punishment, for the crux of one's Divine service at first is only out of fear of punishment, and without this fear of punishment it is impossible to make any start at all in one's service of Hashem. And even the righteous (tzaddikim) likewise need fear, for those who serve (Him) out of love are very, very few in number; the main thing is fear of punishment. For the superior fear that comes from Hashem being the Master and Ruler etc. - i.e., the awe of His greatness - not every person merits this type of fear. But the main part of one's service, for most people, is only through fear of punishment…" (Sichot HaRan 5). Although even R. Nachman himself expresses reservations in this regard - "for the crux of one's Divine service AT FIRST...," "for those who serve (Him) out of love are very, very few in number" - a review of the other excerpts quoted shows that the undertone of "bediavad" (a less-preferable concession) is minimal, and that to R. Nachman's view the most important element in one's Divine service is truly the fear of punishment. It seems to me that the reasons for R. Nachman's preference for fear of punishment over the awe of Hashem's greatness arise from a more profound understanding of the basic assumptions underlying the latter. In experiencing awe of Hashem, a person attempts to rise beyond the emotional dimension and to contemplate reality in a "sterile," rational way. A person involved in this process seeks the truth, and to R. Nachman's view the quest for truth has several problematic characteristics: As stated, the achievement of awe of Hashem's greatness involves a transition from the emotional level to the rational one. A person attempts to neutralize his emotions and experiences in order to attain logical definition and understanding, which will subsequently influence the person and his emotions. This is something that R. Nachman cannot accept - even if the results are positive. In a different sicha (217) R. Nachman explains the command, "And you shall know this day and bring back into your hearts" as guiding a person in the direction of a consciousness of Hashem, rather than towards efforts to investigate, understand or know. He leads a person in the paths of simple faith with no trace of analysis or logic. R. Nachman's great reservation with regard to logic may be understood from the continuation of the sicha quoted above: "And someone who studies, Heaven forbid, from the books of analysis and philosophers - doubts and heresy enter his heart. For every person is born with evil, for the nature of every person is drawn after evil; i.e., after the evil desires for this world, Heaven forfend. It is only by means of fear of punishment that he breaks his desire and enters the ways of Hashem. But when he studies those books of enquiry, Heaven forbid, then he discovers doubts and heresies that support his own natural evil. And therefore there is no possibility of a person becoming upright and God-fearing through the books of analysis, even though among their words there may be some fragments of positive traits and the like, for nevertheless it is all vanity, for the loss that they entail is greater than their gain." (sicha 5)

[@eliezerzefat8929]

the english FEAR is not the fear R Reuven yells.... it is fear of losing our connection,Not fear of a smack or whatever,,,,,,,,,this is pretty basic stuff

[@blackhistory2188]

🙏

[@lawrencejudaica4651]

I understand that gehinom is a good place for the neshama. It’s like a dr doing surgery on you in order to fix the damage of the neshama from this world. If a dr tells you to stop eating unhealthy or you will end up in undertaking surgery because you damaged one of your organs. If he listens to the dr to eat healthy he will prevent going through surgery. No one can really avoid gehinom because majority Jews are simple people who have pleasure for most things and battle it daily and sometimes you wins and sometimes he wins. The biggest punishment a person can have is missing out on mitzvah’s that is available for a limited time in galus.

[@YaronReuvenRabbi]

Gehinom is not a good place. the completion of punishment in gehinom "can be" good, but not always, Either way, there is nothing good about Gehinom itself.

[@alcapone230]

Very interesting, TY . Rabeinu Nachman , also said , that :" Gan Eiden and Gechinom , are in the same Place! And in the Sippurey Maasiot in story of 13 beggars, Tzadikim were told by a Great Eagle , to : " Get back to your ships and get your Reward.. " Rabbi Arie Kaplan z"l explains , that their ," ships " are their - bodies . They were dead .. Some , hold an opinion that the mail reward is in this World. Probably, the same is with the punishment . Olam Chabo , no eye have seen it..

[@hackinglife4118]

B"H

[@carlosmelamed1452]

Irat shamayim for irat shamayim! How can WE do that? How can we achieves this?

[@EMET1]

ספר ראשית חכמה זאת הנקודה הסופית

[@MitzvosGolem1]

Umm this is not good. Chabad has done more good than any other Yidden. They daven three times a day teach Torah Shas... We have enough people hating Yidden and reform Hellenistic Jews Messianic Christian fraudulent activity. I am from Litvak. Come on .. Jealously lashron Hara... Go study Chofez Chaim.. Also the Gra argued with Rambam opposed opinions. Gra never bad mouthed Rambam. To angry.

[@MrBrunoGI]

In my humble opinion your comparing apples and oranges, those giants argued to arrive to the emet, today it isn't really about the emet it's about filling seats and getting donations, so they can afford to have a watered down version of Judaism, there is really no argument today either you stick to Torah or you don't. It's really unfortunate for those who honestly seek the truth may Hashem grant them and all Yisrael merit to find true Rabbis like Rabbi Rueven.

[@MitzvosGolem1]

@@MrBrunoGI umm Not really. We built a halakic Mikvah. Only Chabad raised funds to do after 50 years others failed .

[@nicholephenix1536]

How does someone who has not converted do chuvah?

[@rnweinreb5019]

Look into Noahide (be very careful which organization you deal with though)

[@nicholephenix1536]

@@thisgirlelliana1420 Thank you

[@michaelanderson1004]

all this talk about being punished by being burned with fire, with no scripture sources. Yet in the Tanakh Hashim states in Leviticus 20: 2-5 2Kings 23:10 Jeremiah 32:35 Deuteronomy 18:10-13. 12:31 2Kings 16:3 That it is an abomination to offer up your children to be burned in the fires of Molek. So I am suppose to believe that something that Hashem considers an abomination will be what He uses to punish His children?

[@chashmal10]

those arent even the same things. those verses are referring to Moloch. not even close to the same concept at all

[@edenkatz9425]

This kind of shiurim only makes sinaat jinam and don't bring the gueula,we need ajdut to bring the Mashiaj and to reconstruct the beit hamikdash!

[@carlosmelamed1452]

Irat shamayim for fear and not out of respect and admiration!?

[@mendelplotkin9475]

I don't want to say lashon hara, however this guy doesn't know his left shoe from his brain; chibut hakever is the decomposition of the body (a conciquence of having physical pleasure is that that phisicality most decompose), describing gehinom as the shame of being in g-ds presence while being difiled is precisely what the bal hatanya is saying, and the difference between gehinom Shel wish or Shel sheleg is a subjective one, it says 'ki and eish ochlah hu' meaning if your soul is now a cold soul, it will feel extremely uncomfortable on the presence of hashems fire......

[@subchan6595]

But there is a way to say it Mendel without your first few words. I'm sure you are better than that. Additionally he deserves better for the simple reason he clearly has his heart in the right place and is a total mensch and a brother.

[@chashmal10]

"chibut hakever is the decomposition of the body " sorry but you are just straight up incorrect

[@sunavila]

You should be ashamed for speaking about the Rabbi like that.

[@eliezerzefat8929]

I really like listening to this rabbi, however, do not publicly criticize ANYONE, especially good teaches and then call him names? That is what the LEFTIES DO

[@moshkhal2637]

Exactly! And chabad

[@phyl1821]

I ve been told that if you put together 3 marriages you go right to heaven Does that mean that you are exempt from Gehinnom? Pease answer. thank you, beth ?

[@YaronReuvenRabbi]

there's no source that says such a thing since it would mean that hitler would have been able to enter Heaven so long as he got three of his concentration camp victims to get married before he killed them. people make up all type of stuff in order to motivate people to buy into their agenda. If its not in a holy sefer then its useless.

[@acidpunk7423]

No jew can enter hellfire

[@factmachine1860]

Source?

[@moshkhal2637]

🙄🙄🙄you must be chabad