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A collection of classes to prepare us for the new year -Rosh Hashanah. Rav Shlomo takes on a journey to connect deeper with the avodah of Rosh Hashanah through various texts from Rav Kook, the Aish Kodesh, Rav Tzadok HaKohen, Rebbe Nachman, and more.
Yeah, let's go. Month of Elul sponsored by the Silver family, memory of Bassy Feiga bas Yisroel, memory of Sarah bas Avram Chaim, and for the refuah shleimah of Ettel Sarah bas Chani, Yaakov Shlomo ben Beila, and for a zivug hagun for Esther bas Rachel. The week is sponsored by the Gantavnik family, memory of our dear friend Jerry Gantavnik's ima, Zina Gantavnik, on the occasion of her 20th yahrzeit this coming week, Chaf Ches Elul, by Sarah and Yehoshua Altman, l'zecher nishmas Rav Shmuel Eliyahu Zichron Yaakov ben Harav Refael. It's your brother? Yahrzeit, it's tonight.
How many years? 21? Wow.
תהא נשמתו צרורה בצרור החיים. And for the refuah of Menachem Shaul ben Charna. Also, want to dedicate the learning this week also, whole week to Rav Weinberger's mother, her name was Perel, her name is the name is The name is Perel bas Reb Yaakov Moshe.
תהא נשמתה צרורה בצרור החיים. I'm so excited. This is I want to thank Eli Goldsmith for for for the shidduch with the Torah that we're going to be learning today from the Tolner Rebbe. This is deep chassidus on the on on Rosh Hashanah, very special stuff.
And I want to go right into it, cuz there's a lot to cover. We're going to do this today and also continue this ma'amar on Wednesday, it's not going to be enough to just do it today.
ברוך אתה ה' אלהינו מלך העולם שהכל נהיה בדברו. Amen.
And I want us all to have in mind that the ikkar of Rosh Hashanah is dipping apple in honey. No, the the ikkar of Rosh Hashanah is obviously the mitzvas hayom which is dekias shofar. I I shared with you many years ago for a few time a few times already that many years ago we were in Melbourne for Rosh Hashanah, most confusing Rosh Hashanah I ever had for some reason. I don't know why, the the machshavos on the first day of Rosh Hashanah were the worst I think I ever had.
And I didn't know where it was coming from. Probably, in hindsight it was probably jet lag. That happens when you when you're so zonked and you start having all these weird thoughts vechulei. I think that's probably what happened.
I couldn't I'm supposed to be chazzan for Mussaf. Shacharis, I said to myself, "If anyone here in this kehillah knew what I'm thinking right now, they'd run away. There's no way they'd have me be There's no way they'd want me to be their shliach tzibbur." So I'm thinking, okay, this Pesukei already it's not it's not happening. Hamelech comes, and I'm like Hamelech?
איפה איפה אני ואיפה המלך? Continuing, קבלת עול מלכות שמים, Shema, Shemoneh Esrei, usually Shacharis Shemoneh Esrei is very for me it's always my zone, nothing.
Krias ha-Torah, thinking wow the leida of Yitzchak that's not happening, haftarah, I'm freaking out. I grabbed myself together, I said, "Listen, it's gevald, it's great to be able to be in a place where the you come to Rosh Hashanah, the thoughts are pristine, everything flows, everything's gevald. The Eibeshter wants one thing of you and one thing of you only right now. What's that? To be a tzaddik? To have good thoughts? Maybe.
To hear the shofar. To just listen to the shofar. Like that's all you have to make sure you do. That's the ikkar That's the ikkar mitzvas hayom from the Torah, at least, right?" Just to hear the shofar.
Somehow I remembered that, and all I did was that I want to make sure I I hear the blasts of the shofar without kavvanos, without the machshavos that I wish I had. And it was such chein v'chesed cuz from that moment it was an invite into dancing into Mussaf and the rest of the day was just it was so high, so special. This Torah we're going to be learning today is connected to this inyan what we just said right now, and the pnimiyus of the inyan of the mitzvah of dekias shofar, of listening to the shofar, of blowing the shofar. But it starts off with something wild.
So let's go right into his ma'amar, tes and yud-alef of the Tolner Rebbe shlit"a. Ita ba-Magen Avraham. Now, the Magen Avraham is what kind of a sefer, what kind of a what kind of a a peirush on what is the Magen Avraham? Halachah. Not This is not Reb Nachman, this is not Ishbitzer, this is a peirush on the Shulchan Aruch, and is a nosei keilim of halachah.
So look at Listen to this, it's shocking that it's here. Ita ba-Magen Avraham, davar peleh, b'shem ha-Matteh Moshe, Matteh Moshe b'shem ha-Maharil, the Maharil, we're going back now, the Maharil was 14th century, v'zeh leshono, look what happened many, many years ago, this is davar peleh, פעם אחת לא היו יכולים לתקוע. Somehow, the ba'al Ever happen to you you come to a shul shelo neida and it just the ba'al tokeia gets up there, and it's not coming out. Did it ever happen to anybody, that they're in a shul like that? It's so, you know what? You you start, it's it's embarrassing for two reasons: one, you're so embarrassed for the ba'al tokeia; then you start having all these machshavos, like, "Oy oy, what is this year going to be like? What's going on? What's the remez? What's the siman? What is this th- what is this really saying? What's happening over here?" It happens.
פעם אחת לא היו יכולים לתקוע. Now look at this: vehafach hashofar, he turned the shofar over, the the ba'al tokeia, וקרא לתוכו ויהי נועם ה' אלוקינו עלינו מעשה ידינו כוננה עלינו מעשה ידינו כוננהו ושוב יכלו לתקוע. And then they were able to blow the shofar. Davar pele.
But what's the most peledike thing about what we just learned? Where's this written? It's written in the Magen Avraham. Wait a second. This is not chasidishe teitsh, this is not a, this is, right? It's not a chasidishe ma'aseh. Although there's like probably 3,000 chasidishe tales that sound like this, right? It's brought down in a sefer halacha.
What's pshat? Mah kesher? Look what he, look what he does here. Vesham besefer Mateh Moshe, הביא גופא דעובדא היכי הוה. Now he, and he elaborates in the Mateh Moshe the story of what happened, vezeh leshono sham: shamati mimori verabi Maharaz Tzion, ma'aseh ira lemoreinu Reb ha-Rav Menlen zal. I don't know who the the the figures here are, but take their word for it, this this story happened.
שהיה בעירו שלושה תוקעים מובהקים, three groise ba'alei tokeia were in this certain town.
ובראש השנה בא אחד לתקוע ולא יכול, בא השני ולא יכול, בא השלישי ולא יכול. Three different ba'alei tekias come, they try to blow the shofar to no avail. Vetzivah moreinu ha-Rav Reb Menlen zal להפך השופר ולקרות בו ויהי נועם.
So this rav said, "Guys, turn the shofar over, meaning from the wi- into the wide part of the shofar, not the narrow, and say into it, Vihi Noam." וכן עשה ואז היה תוקע, and that's exactly what happened. Ve'amar moreinu ha-Rav Menlen שהשטן היה שם ועכב מלתקוע. So he said, "Listen, Satan was hanging out right there, and he prevented all of you from being able to blow the shofar, and that's what happened." And this inyan, he doesn't explain here why yet, davka that pasuk, and what's the inyan of turning the shofar over to the wide part to say it? But he says, "This is what happens. This is what happened." Okay, now so, that's just the story, okay? Now let's now let's learn.
I mean, not that that wasn't learning, but you understand. Kefi shehikdamnu, דברים אלו הינם פלא והפלא, this is a wondrous thing.
שהרי קריאת פסוק מסוים לתוך שופר הוא ענין סגולי נסי ומופתי שעל ידי זה יוכל התוקע לתקוע בשופר. We're talking about a neis here that enables the ba'al tokeia to be able to blow the shofar.
ואין זה דומה למה דאמרינן, and this is not likened to what we said somewhere else, יכול ליתן בתוכו מים או יין לצחצחו. We do have an halacha that says that when the sounds aren't coming out, what is mutar to do to the shofar that's not really working? You can put water or wine to letzachtze'ach, to brighten it, to rinse it.
היינו שבכדי להחליק את קולו של השופר אפשר ליתן לתוכו יין ומים, cuz like we said, in order to get that voice working, you're allowed, it's mutar to pour water or wine into a shofar that's not producing the sounds that need to be produced.
כי זה דבר ברור וניכר לעין, he's saying, why isn't this similar to that? Cuz that's not really a miracle, this is something clear that it works: שהמים או היין משפרין את יכולתו של השופר להוציא קול זך וברור.
It's a clear thing, it's a known thing. Anyone ever try this? Did did anyone ever try this? If it would, I I never saw this, but the halacha brings down this is something that can be done in order to get a a a clearer voice coming out of the shofar.
אבל בקריאת פסוק לתוך שופר אין בזה שום תיקון גשמי הניכר לעין הגשמית אלא רק ענין נסי וסגולי והוא פלא גדול. No one can say, "Oh yeah, we understand how Vihi Noam into the other side of the shofar opens up the gate." Like, no one can say that, right? This is a a wondrous thing.
thing, how something like this could happen. Do you understand the, the, the shaileh we're dealing with?
כאילו איך זה יכול להיות that it's brought down here in a sefer halachah that this is something that's done?
זה ענין ניסי סגולי, like, why would it be brought down in a sefer halachah? And if something's brought down in a sefer halachah, hai mashma that what do we do with something like that? When we learn halachah, what do we hopefully do? Do it. That means that if it's brought down in a sefer halachah, we would understand we would take that to mean ואפשר וצריך כשנתקעים that if you get stuck, this is something that can be done and that you do. Practically though with the whole sound and everything, because in this time of shofars, you're like Yeah.
in the middle of the tekiyah, you can't go run after Nachon. It's peladike It's peledike, it happens immediately, but it's still this is a wild this is a wild maiseh, all right? This is a wild You don't When when you're learning the nosei keilim of the Shulchan Aruch, you don't come across stories like this, generally speaking, right? And if something is brought down in a sefer halachah, it's not for us to be koveia, that's not shayach to us, that's just shayach to something that happened as a segulah. Hopefully, that's true about chassidishe vortlach, like, you know, you hear a story about that some tzaddik that did something wild and crazy, then when the second you try to do that, you're you start you have to go to rehab a a week later, right? So it's not what we're talking about. Here, it's in a sefer halachah, in the Magen Avraham.
This is a wild thing. Ken, Naftali. Yeah, I could be wrong, but I don't know about Ashkenazim, but I'm pretty sure Sefardim, in the nusach before of tekiat shofar, before you say Vihi Noam, meaning right before you blow. Yeah, we do also.
That's, nah, Chassidim do. We don't have this in the Ashkenazim don't say it, yeah. So, I mean, on a simple practical level, what that means is if you start blowing shofar and it doesn't go, then start again. That's already stretching what he said.
That's not That's not what he said. You basically say you basically go back to the last No, no. He said, if it's not working, turn the shofar over, speak into I maybe I wasn't clear. I'm sorry, maybe I wasn't clear.
Speak into the shofar, say the pasuk ויהי נועם ה׳ אלקינו עלינו into the shofar. Right. I'm saying, but it's like It's like a reset back to the beginning of the process. Yachol lihyot.
With the rebbishe twist of speaking into the shofar. Yachol lihyot. Ah, comes up in Hopefully, we'll get to the end of the ma'amar, because it's a shaileh, very good. We have a very big din of of of of hefsek.
You know how long the hefsek is, by the way, really, be'emes? You know how long you're not you're not supposed to talk on Rosh Hashanah? Shalom aleichem What's that? Kedei dibur, shalom No, no, no, no. I mean, I mean Till after Aleinu. From when? Till after the kaddish. But from when? From before From From Lamnatzeiach.
From Lamnatzeiach, really. Till, right. In some shuls, that's maybe an hour and a half. By us, it's a little bit longer, right? But that's really what it is.
So it does come up, Danny. Very good. Hopefully, we'll see it. Huh? If it's letzorech tekias shofar, then it's not considered hefsek.
That But that's That's part of the wondrous That's the wondrous part of this, saying, if this is part of the yetziras kolos shofar, הוי הפסק או לא הוי הפסק, right? It's good things. Smile, achi. We're learning, we're in simchah. You have to smile, have to smile.
It's a rough night, but we have to smile.
והפלא הגדול יותר הוא, the great the greater wonder is, שהמגן אברהם שכל דבריו הם הלכה למעשה וכל דבריו נכתבו בקיצור הכי נמרץ. The Tolna Rebbe is saying, the Magen Avraham didn't spare words, he didn't mince words, and everything he wrote was fast because he there's a lot of stories about how the Magen Avraham wrote his peirush. If he's going out of his way to write this whole maiseh, it's not like he had a fluke one day he became a little, I don't know, he just felt like a little New Age, yeah.
He's like, "Oh, today I feel like, you know." No. And he says, ראה, וכל דבריו נכתבו בקיצור הכי נמרץ, ראה צורך לציין עובדא זו בחיבורו. This is what he In his chibbur of the Magen Avraham, this is what he finds to be important to write?
אף על פי שאין חיבורו חיבור של סגולות ומופתים, אלא ספר הלכות, like we've been saying.
ועל כורחנו צריך לומר, so what do we have to say?
שהמגן אברהם שהביא עובדא זו בחיבורו, סבר, שסיפור זה אינו רק סגולה בעלמא, אלא פסק דין גמור.
Wild! Tolna Rebbe's saying, it's a wild thing. He's saying, if the Magen Avraham brought this down in his peirush, then what do we learn from this, according to aliba de Magen Avraham? That he's saying over here, this is psak halacha, this is not a nice vort. It's not something you can do, it's something you need to do. You need to do it if if if this happens.
That's what you do. If this happens. Guys, stick with there's going to be an amazing mussar haskel for our lives in a minute, you're going to see.
אלא פסק דין גמור, שכאשר אין יכולים לתקוע, צריכים לקרות את הפסוק ויהי נועם בצידו השני של השופר, ובכך תבוא הישועה.
ופסק דין שכזה, המבוסס על נס ופלא, אינו מצוי כלל בספרי הפוסקים. Go look in other sefarim of of the poskim, try to find it, you're not going to find it.
ומה גם שאין ביד כל אחד לחולל אותות ומופתים מעין אלו. And not everyone can pull off such a thing.
ובעצם העניין יש לעיין.
קודם כל, מה הייתה כוונת מורינו Reb Menachem במה שציווה לקרות דווקא את הפסוק המסוים הזה, ויהי נועם, ודווקא בצידו הרחב של השופר. So two things. Let's try to understand.
What was his kavana, davka with this pasuk? Why did he choose davka this pasuk to open the gates of tekias shofar? And also why did he say you have to flip the shofar to the other over to the other side? What's behind this?
ועוד יש לעיין בזה, דכיוון שסגולה זו כבר הייתה בידו, if he had this segula already in him, if he knew about this, remember how many ba'alei tekiah tried?
מדוע לא ציווה לעשותה כבר בתחילה? The first guy that's having trouble blowing, why why not just let him knock it off with the first one? Why, bo nagid kacha, why even open the gates for two more ba'alei tekiah to be misbayesh? Maybe it might have been a pgam on that ba'al kria, ba'al tokeia, ba'al tokeia. So then it might have been like to go to the next one, but after the second one, maybe you know that it's the shofar. Well, maybe, but that's not how the story developed, right? Yachol lihyos. You don't want to rely on a nes.
Yachol lihyos. He's saying, מדוע לא ציווה לעשותה כבר בתחילה כאשר הבעל תוקע הראשון לא יכול לתקוע, ולא היה צריך להעבירו מתפקידו בבושת פנים, ולהטריח עוד שני בעלי תקיעה אחרים תחתיו ולהעבירם. Exactly what we're saying. So you understand the question? If he knew this already from the beginning, this segula, then the second that the ba'al tokeia, the first ba'al tokeia, is having trouble blowing the shofar, what al pi Well, seemingly, teva, so Magen Avraham, he didn't say the whole story about the second and the third.
It's very interesting. He just said Just this. He just said that one. Nachon, nachon.
That's that's also interesting. Okay.
נראה לומר שהנה פסוק זה When do we say Vihi Noam, chevra? When did Vihi Noam come down to the world? Do you remember? Rashi? Shemini? Remember the Rashi in Shemini? Motzei Shabbos. We say it on Motzei Shabbos, but when did it come down into the The building of the Mishkan.
of the Mishkan, right? Vayeitzei ha'am vayevarchum, remember? Ah! That was the bracha he gave Klal Yisrael. Very deep, very important. Vihi Noam.
שהנה פסוק הזה ויהי נועם נאמר לראשונה על ידי Moshe Rabbeinu בשעה שבירך את בני ישראל אחר שהוקם המשכן.
After the Mishkan was erect, then the bracha that Moshe Rabbeinu said, Rashi tells us that in the name of the Midrash, he comes out and he says, ויהי נועם ה' אלוקינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו, שכך אמרו במדרש: וירא Moshe את כל המלאכה, ויברך אותם Moshe.
מה ברכה?
אמר, ויהי נועם ה' אלוקינו עלינו, ומעשה ידינו כוננה עלינו, ומעשה ידינו כוננהו. Just to get it even deeper into us, what day of the year was Vihi Noam first said? Rosh Chodesh... Alef Nissan.
Alef Nissan, hakamas haMishkan. So I was when I was learning this I was saying to myself there must be a deeper thing here going on that on Alef, because there's always this machlokes, right, the beginning of the year is Alef Nissan or Alef Tishrei. But what's hatzad hashaveh beineihem? Ne'imus.
ויהי נועם ה' אלוקינו עלינו is Alef Nissan, befeirush, that's when it came out.
And also we say it over here, aliba de de Reb Menachem and the Magen Avraham, that pasuk is also said in Alef Tishrei. Ne'imus, ne'imut, na'im, noam, ויהי נועם ה' אלוקינו עלינו.
והנה בפסוק זה נאמר ומעשה ידינו כוננה עלינו. So since we we we say it so often, what does it mean? What are the words ma'aseh yadeinu konena aleinu mean? Nu? What does it mean? You say it, say it all the time.
Chevreh, what does it mean? Konenah. Al ma'aseh? Al ma'aseh? No, that one I know. Ma'aseh yadeinu I know, but konenah aleinu, what does that mean? I feel bad enough going into Rosh Hashanah without knowing that we don't know what we're saying. That's slichos.
You know what, the Tolna Rebbe is going to explain to us what it actually really means. Look at this.
היינו שמעשה ידינו הם שעשו את מלאכת המשכן. That's kivyachol what it seems to mean, lechonen, lechonen Beit Mikdasheinu.
Lechonen means to like establish, to make, right? Ke'ilu that we did it. Really? Did we? Are we the ones? Even Moshe Rabbeinu, was he the one to finish, gmar melachas hamishkan, to actually put it up? What do we know about the way the Mishkan ended up standing? How did like sof ma'aseh, how did it end up getting there? It was a neis. It was a neis. Every day would be put up, took taken down, put up, taking down.
Couldn't figure out how to get this to stay, and they tried and they worked so hard. Sof ma'aseh is that it was a neis, but we say, Moshe Rabbeinu says, ויהי נועם ה' אלוקינו עלינו ומעשה ידינו כוננה עלינו. Is that true or not? So, this is the inyan of Rosh Hashanah. This is the inyan of life.
This is the inyan of life, really, of of emunah, but of about Just saying, it's the inyan of life. Third line in this bottom paragraph: אמנם בהתבוננות במלאכת המשכן נמצא שמלאכתו לא נגמרה על ידי בני ישראל אלא על ידי מעשה ניסים, like we just said. For the Mishkan to end up standing and be erect, it was a miracle.
וכדאיתא להדיא במדרש, כמה חכמים היו שם ובאו להם אצל משה ולא היו יכולים להקימו, שעשו את המשכן ולא היו יודעים ליישבו.
The great tzaddikim, the chachamim come and they're like we you know, the greatest architects, the engineers are coming to Moshe Rabbeinu saying, "I don't see how this is going to work. Doesn't seem like this is going to work." מה עשה?
נטלו כל אחד ואחד מלאכתו ובאו להם אצל משה ואומרים הרי קרשים, הרי בריחים. They each came and showed, "Oh, this is this piece, this is this piece." כיון שראה משה אותם מיד שרתה עליו רוח הקודש והקימו. Moshe Rabbeinu sees all the Yiddelekh that are coming with each of the pieces, and basically saying, "Listen, we we tried we're trying our hardest with this, but it doesn't seem to be going." Moshe Rabbeinu sees the people are coming with that which they're designated to work on.
Hear hear hear the words very deeply. Moshe Rabbeinu sees each Yiddele coming with that which they are connected to in their melachah, their artwork, what they what they feel their tafkid is in this world, and they're trying, and it's not working. Once it was all placed before Moshe Rabbeinu, and the people that tried hard to make this work, Moshe Rabbeinu sees it, and what does the Midrash say?
מיד שרתה עליו רוח הקודש והקימו, which is code word for miracle.
ולא תאמר משה העמידו, don't say Moshe Rabbeinu did it, אלא המשכן נעשו בו נסים ועמד מעצמו.
But really, the Mishkan standing erect is just as wondrous as a ba'al toke'ah flipping the shofar over and saying the pasuk ויהי נועם ה' אלוקינו עלינו into the shofar. There's no difference. There's no difference. Ein hevdel.
Shene'emar hukam hamishkan. That's what we say about the Mishkan. What does the word hukan, hukam mean? It was established. Doesn't say vehikimu es hamishkan, we say yom hakamas hamishkan.
Hukam means that we refer to the Mishkan as something that became to be, came to be in the world, right? It's like all, be'emes, all our things in our life, things we work on, we think we we things are happening because we cracked codes, it's it's it's really not, lema'aseh. The real things in life that end up working out for us is a bechinah of hukam hamishkan, like it was done. Hukam.
ששת ימים תעשה מלאכתך.
If Shabbos is Shabbos, if That's the thing. If Shabbos is Shabbos, then ששת ימים תעשה מלאכתך. Nakon, very good. Ve'in אם תמה את על זה, so if you're wondering, is this really true? Harei Shlomo כשבנה בית המקדש הוא נבנה מעצמו.
So the same thing happened with Shlomo Hamelech with hakamas Beis Hamikdash. Amar Rav Huna besheim Rebbi Yosi, hakol mesayin oso, כשבנה את בית האלקים הבריות והרוחות, minayin shekosuv, והבית בהבנתו אבן שלמה מסע נבנה ומקבות והגרזן כל כלי ברזל לא נשמע בבית בהבנתו. You know, you'd think that you'd hear the construction of the Beis Hamikdash. The peleh, one of the pelehdike things about the hakamas Beis Hamikdash, is that you couldn't hear the construction.
Why? True, people brought and there were workers, vechulu, because really the binyas Beis Hamikdash was nivnah me'atzmo at the end of the day. Me'atzmo hayah nivnah.
לפיכך במעשה נסים נבנה. Beis Hamikdash is built with through miracles.
וכן כשהוקם המשכן במעשה נסים עמד. Same thing with the Mishkan.
הבו ויביאו את המשכן, it's the same exact inyan. So we're not just learning about miracles that took place by the Beis Hamikdash, by the Mishkan, by the shofar, we're trying to get it into our lives, what is the Rebbe really telling us? But we see that this is a motif that happens throughout the Torah.
וכן מצינו גם במנורה. This we know, right? This we're more aware of, she-Moshe Rabbeinu נתייגע בעשייתה יגיעות הרבה ולבסוף נעשית על ידי מעשה נסים. Moshe Rabbeinu tried very hard to figure out how to make the menorah, but we know that it's one of the things that Moshe Rabbeinu didn't understand how to do, and at the end, it was done through a ma'aseh nis. Shekach amar bamidrash, at motzeh sheniskasheh Moshe במעשה המנורה יותר מכל כלי המשכן.
Moshe Rabbeinu had a harder time figuring out how to make the menorah more than any other vessel or utensil in the Mishkan.
וזה מעשה המנורה מקשה זהב. Mikshah, that's the, that's the diyuk here. It's a hard piece, couldn't figure it out.
Klomar, מה קשה היה לעשות, מה קשה היא לעשות, sheharbei yaga bah Moshe, keivan sheniskasheh, he had a hard time, he had a hard time, amar lo HaKadosh Baruch Hu le-Moshe, טול ככר זהב והשליכהו לאור והוציאהו. How did the menorah end up happening? It's a gevaldige thing. You know this, right? Hashem told Moshe Rabbeinu, take a kikar, a block, like a block of gold, throw it into the fire, and what came out? A menorah. Vehi me'atzmah na'asis, lechach hu omer, mikshah tei'aseh.
Naftali, baruch shediyakta. Same lashon, right? Tei'aseh, malei yud ksiv, tei'aseh, velo ksiv ta'aseh. What's the difference between tei'aseh and ta'aseh? Ga'avah. Ga'avah! That's really the difference.
Oh, ta'aseh, you can do that. Tei'aseh? There's a whole, our whole lives is the difference of that yud. Our whole metzi'us is really the difference between how we see that if that yud is in our lives or not. Ta'aseh means, I do it.
Tei'aseh means, it gets done. It gets done. Think of all the hatzlachos we have in our lives. I'm looking around the room, everyone here is filled with hatzlachos, Baruch Hashem.
And there should be more hatzlachos for everybody, amen. And it's amazing, because we always want to instill our children with self-confidence. It's a very, I don't know what age you start talking to them like this, you know? When they're young, you have to have it kind of in the background, but you have to push them to be like, you know, you can do this, you can do this, you do it, right? But then at a certain stage in life, I don't know what age, maybe it's different for different people, I don't know, then it has to flip over from, is the avodah to feel like I can do anything, or is the avodah that the yud shows up in my life, and I'm like, the avodah is realizing the whole, this whole gantze gesheft is tei'aseh. It will be done.
Hukam. Right?
ולא כתיב תעשה, כלומר מעצמה תעשה. Notal Moshe את הככר והשליכו לאור. Amar Moshe Rabbeinu, הרי כבר בתוך האש, הרי ככר בתוך האש, כשם שאתה רוצה כן תעשה.
So he's saying, Moshe Rabbeinu's saying, listen, it's I did what you said, it's in the fire, do it, do it as you as you like.
מיד יצתה המנורה ועשויה כתיקונה. Once Moshe Rabbeinu told the Ribbono shel Olam, "Listen, I'm I'm doing everything I can. I threw this now into the fire after trying so hard to understand how this works.
It's gotta be from now, like just let it be the way that you want it to be." מיד יצתה המנורה עשויה כתיקונה.
לפיכך כתיב כמראה אשר הראה השם את משה כן עשה משה את המנורה.
אין... כן עשה משה את המנורה אין כתיב כאן, אלא כן עשה, סתם.
Umi asa? Hakadosh Baruch Hu. So like, the pasuk doesn't say Moshe Rabbeinu did like the way Hashem told him to do, it says, כן עשה את המנורה. I want a big diyuk here, I want to make sure you're following me. I know it's a little bit higher level today, but this is we we could have we could we could go there.
The pasuk says כמראה אשר הראה השם את משה כן עשה את המנורה. What should have been said?
כמראה אשר הראה השם את משה כן עשה משה את המנורה. Pasuk doesn't say that. It says the way that Hashem showed Moshe Rabbeinu the menorah, that's how it was done.
By who? By the Ribbono shel Olam. By Hashem.
ויש להבין שאם המשכן לא הוקם אלא על ידי מעשה ניסים. And this, we have this shaileh all the time in our lives.
All the time. If sof ma'aseh, the Mishkan ended up becoming what it was through a neis, like that's how it ended up happening, מדוע בתחילה ציווה הקדוש ברוך הוא את בני ישראל להקימו? Then why did you bother me, Ribbono shel Olam? Why did you bother me? Why did you make me work so hard if sof ma'aseh, what's the what what what ended up happening? You, the Eibeshter, you did, so what's so why, למה אתם משגעים אותי?
האקן מיר א טשייניק! Do you see how hard I'm trying? If the end of the game is that you're the one that's doing it, and it's gonna be a neis even for Moshe Rabbeinu, על אחת כמה וכמה us, then why do you make me go crazy? Then Hanan's right!
תגיד לי מה אתה רוצה ממני, מה? What do you want from me? What do you want from me? If the end is gonna be a miracle, just like the Mishkan, just like the Beis HaMikdash, just like the menorah. And this is Shlomo HaMelech, Moshe, Aharon, the nesi'im of the shevatim. And who knows what kind of brilliant engineers, you know, Betzalel's beis medrash had, I don't know.
And even that מעשה נס בסופו של דבר? So why so Hashem, can't you spare me the ogmas nefesh? I got it, it's all you. It's gonna be you at the end anyway, like let's let's, you know, let's get to the point. Hishtadlus. That's an easy word.
No, but It's an easy Nah, it's an easy word. Say, hishtadlus. Hashem No, you The person needs to do what they That's well, isn't that the pasuk of ויהי נועם מעשה ידינו כוננה עלינו ומעשה ידינו כוננהו? So in the end, he's the one that's establishing it. It's not that That's 'cause you read to the end of the Torah of the Tomer Devorah.
והלא הקדוש ברוך הוא יודע כל תעלומות, yada, and the Ribbono shel Olam who knows everything, ידע שלא יהא בכוחם של ישראל להקימו לבדם, he knew we couldn't do it on our own.
ולשם מה ציווה להקימו?
וכי היה רצונו שבני ישראל יעמלו לריק? What did we just say?
המה לא ייגעו לריק ולא ילדו לבהלה. What, are we going to toil for nothing? It seems, be'emes, like it seems like this: For the for the greatest things in life, if they end up happening due to Hashem just making a miracle, so what does it say about the avodah of actually making something happen, if you know that that's the endgame? At best, it's a waste of time. And at what's so what's that, worse? Mind games.
It's mind games. Yeah, it's mind games. And at best, it's a waste of time. Ela muchech mikan.
So what Yehoshua was saying, even though that answer, that word, definitely drives me crazy when I would hear that from rebbeim in high school, it's hishtadlus. But the emes, the pnimiyus of it is, what does that mean? What does that word really mean? You have to put in your Not not hishtadlus per se, but it's your It's not hishtadlus for the sake of the outcome, it's the it's the hishtadlus itself. Which is a it's two different ways of it's it's two it's it's very different ways of perceiving my efforts in this world. Nachon.
It's it's a Go with it a bit more, Oziel. What are you saying? Meaning that like it's like what we always talk about. It's like is it outcome focused, like Western consciousness, or is it understanding that in this very moment that I'm even doing my hishtadlus, that's where Hashem is found. Hashem's not found at the end, Hashem is found in the moment of act.
So should a yiddele be broken if his hishtadlus was mamash leshem shamayim, but the outcome didn't work out? No, that's the idea. That's that Hashem's found in the moment, not in the future, not in the past, like right here, right now. So you're okay if Moshiach doesn't come as long as you're working hard towards getting Moshiach? Well, of course not. I'm stam, I'm kidding.
Yeah, I know, I understand. I know, you're you're in the moment, but your eyes are always focused on on the future at the same time, but you're you're you have a foot in both worlds. You're you are not just thinking about it's not just the fruits. It's that the fruit and the tree are the same taste, right? It's what Rav Joey always talks about.
Like that's the higher consciousness. That was what the peiros were in Eretz Yisroel lechatchila. Rav Charlap goes very much into this, Parshas Shelach. Ulekachtem mipri ha'aretz, the root, everything was the same thing, nachon.
That was what it was in Gan Eden. So look what he says. Ela Oh, sorry. Elie, you had your hand up? Yeah, this is We can view this in an intellectual way, where we're stuck in this world and it's exploded into past, present, and future, and it's a it's a problem in the in the in in that world.
But this is a lived experience. And we need to be in the middle of it and live in it. Right. And then, we'll see at the end of the day that God did it.
Then it's real. Otherwise, it's lip service. That's, in other words, I could sit on my, if I was a tzaddik, you know, mufla, I could sit on my hands and it would get done. But but, you know, my act like, like there aren't many people who could do such a thing.
And those people don't do it. The tzaddikim you think would be not doing anything, and they're the most active people in the world. Yeah. But why? Because they know it.
Ki po'el, כי פועל ישועות אתה. Say it again?
כי פועל ישועות אתה. Ki Ki Keil po'el, yeah. If God does the work, then yeshu'os ata.
Ki Yeah, but you you took out one word, though. No, he took What word did you take out? Hashem. Hashem, yeah. Don't you say ki Keil po'el? Yeah, that's the word.
That's that's the word. No, but it's completely different! It works It's a great vort if you take out that word. What's that word you take out of the... Oh, yeah, Hashem.
No. It's okay, it's okay. Ela muchach, guys, one more paragraph, one more paragraph. Ela muchach mikan.
What are we saying from here?
שרצון השם יתברך היה שבני ישראל יעשו כל שביכולתם כדי להקים את המשכן בכחות עצמם בידיהם. You know, the Rebbe, nishmaso Eden, those last years from Chaf Ches Nissan, when he was begging, he was begging, "Do what I've done whatever I can. Do whatever you can do to bring Moshiach." Like, have we done everything we can to bring Moshiach? Like have we done Once we've done everything we can, then it'll have to happen alts nisim, not alts us. That's the difference.
Or even in achdus Yisroel, you know, we're going into this election time now where, you know, we have to be careful, there may be machlokes because it's been it's been very peachy and everyone's been full of achdus and Like have we done everything we can to avoid sinas chinam, you know, amongst our people? Everything we can, you know? Everything. Listen, shalom bayis. Heh, that's the tricky one. We're always looking for miracles, right? Think only a miracle will save us, right? It's true, but how does the miracle come? It's a pashute davor.
If I have done everything I really can to try to blow that shofar, that the Mishkan and the Beis HaMikdash only stood erect because they tried everything they could to make it happen, right? Also chevreh that come to it's this shouldn't weaken you, Shilo, this should give you koach. You know, sometimes yidelach come to Eretz Yisroel, but they're they're expecting miracles without trying everything they can for it to work, right? Even to Eretz Yisroel, to for Eretz Yisroel to be a place for us to feel like we could do everything that we want to do and dream, so it has to be this place of asu kol shebiyicholtam, asu kol shebiyicholtam. So you need friends, you need Rebbes, you need tzaddikim to show you what you're capable of doing in order to exhaust all options, right? Ve'az, fourth line, אחר שיעשו בני ישראל ככל אשר ידם משגת, only then, או אז יזכו לסיעתא דשמיא גדולה מיוחדת זו שהמשכן יוקם על ידי מעשה נסים.
אך ללא עמלם וללא מעשי ידיהם של בני ישראל לא היו זוכים שיוקם המשכן על ידי מעשה נסים.
Until they exhausted all options, or not exhausted all options, but until they really checked every avenue of what they're what's in their capability to do, the Mishkan did not the Mishkan could have happened done on Chaf Zayin Adar. Right? What What would have made the Mishkan stand erect on Chaf Zayin Adar and not Alef Nissan? No, but what what How could have we caused the Mishkan to take to happen on Chaf Zayin Adar instead of Alef Nissan? If we did everything we If we tried every possibility by Chaf Zayin Adar, it would have stood on Chaf Zayin Adar. Do you understand what I'm saying? Like, what could have brought Mashiach yesterday? If we emptied our gas tank by yesterday. If if we mamash emptied our gas tank by yesterday.
That that's the inyan. That's what he's saying.
ונמצא שאף על פי שהמשכן הוקם באמת על ידי מעשה ניסים, so, yes, it's true that at the end a neis occurred, and the Mishkan stood erect, אבל אין בני ישראל זכאים למעשה ניסים אלא ורק על ידי עבודה ועמל, but a neis for it for you to be zakai to it, right? Zakai, like worthy. Worthy for it to happen, and that you feel it, and that it's a ma'aseh befo'al, it can only happen after the gas tank is emptied.
Unless you really feel like I I I really did. I tried everything, you know. Like mamash tried everything. Everything.
You know, and then some You know let's let's just We'll end with this. Sometimes, we'll continue this ma'amar on Wednesday, this It goes, because we're going to bring it back to the shofar. In our lives, there are plenty of places that we say we tried everything, and a neis didn't happen. There are still There are situations like that.
So what do we say about that? Zeh rotzon Hashem. Hashem said no. Zeh rotzon Hashem. Huh? Zeh rotzon Hashem.
But it was rotzon Hashem for there to be a Mishkan in the world. There was rotzon Hashem for there to be a Beis Hamikdash. There was rotzon Hashem for there to be a menorah. It's always rotzon Hashem for Yiddolach to hear shofar on Rosh Hashanah.
But there are places in our lives that we've tried everything, and a neis didn't happen. What? So the shaileh is, do I ever reach a place that I say I've tried everything, right? It's a big difference between the Mishkan and that is that the Mishkan, Hashem told you to do it to begin with. And then we're trying and trying and trying, and then it came to us all after we did it, as opposed to me wanting something and me saying like, 'Oh, I want it, I want it, I want it', and then it doesn't come to be and I'm like, 'What happened?' Gevaldig. So ah, very good.
It's a big difference. So let me ask you a question. So Hashem So regarding the things that Hashem says, 'I want there to be', if I is the answer always based on my hishtadlus that if I really exhausted all options that it has to happen? Well, Mosheh... A guy here fell fell off the...
yesterday building a sukkah. Building a sukkah, like we don't understand these things at all. Like we don't, לא מבינים את זה, but we do know one thing, that there's more in our tank than we realize. Like, we have to under- we have to mekabel that.
For that you need the yud of anavah. Remember the vort? What was What was Yoshua's name before he went to Eretz Yisrael? Hoshea, and then he becomes Yehoshua. Where did the yud come from? S'kumt from the Rebbe. S'kumt fun Reb Tzadok, but in the Torah itself, where does that yud come from? Some say Sarai, but if you go back a parshah before Shelach, it's Beha'alotecha.
At the end of Beha'alotecha, the Torah writes It's actually not the Torah, it's Moshe Rabbeinu who write Well, it is the Torah, but Moshe Rabbeinu was the one that wrote down the posuk, והאיש משה ענו מאד מכל האדם אשר על פני האדמה. The word anav is humility. How do you spell anav? Right. Without the yud.
Generally... Generally with the yud. Generally with the yud. Of course!
והאיש משה ענו מאד, you generally write it with a yud, right? In proper Ivrit, right? In proper, proper Ivrit.
It's not there, so the yud took it from his own name describing his humility, he's saying, 'Yehoshua, you want to make it in Eretz Yisrael? You gotta take this bechinah of understanding the secret of tei'aseh as opposed to ta'aseh, which is the secret of kibbush ha'aretz and everything.' Same yud. Yeah, Mosheh. Isn't saying that if something doesn't happen it's not rotzon Hashem, gives a little bit of a cop-out to not try the hardest? Because, 'I tried, it didn't work. It's not rotzon Hashem.' Of course! That's that That's what we're saying! We're saying exactly! One ba'al tokei'a didn't work, so what should I say? It's not rotzon Hashem.
No, it's No, no, it's not even there! We're saying, 'Listen, we tried, it seems like it's not rotzon Hashem that that mitzvah...' should happen this year. Listen, in the You know what's in the air right now? There are tons of Breslovers that are shechting that that that that inyan. Why? Because they could have all the reasons in the world to say, it's rotzon Hashem that I shouldn't be by the Rebbe this Rosh Hashanah. Why? Because anyone know Everyone knows, especially now Moldova, Warsaw, Romania, there's menios baderech every single second.
But how does a Breslover get to the tziyun, and it be'emes, right? If he doesn't stop every two seconds to say, it must be rotzon Hashem that I don't go. That's the only That's the only way, right? Bitul is this