Hevre, Aryeh showed me a Torah this week that I haven't stopped thinking about from the Maggid of Mezeritch, so I want to sing a niggun of the Maggid, and Dan's here, and I sing it with Dan at least a few times a year, so this is a very good one. Yasher koach. Yasher koach, hevre. Okay. 

All right, I got a request right before shiur, sorry, to dedicate the learning aside from the other stuff is to do it לעילוי נשמת איטקא לאה בת שלמה. Today is her yahrtzeit as well. We continue to learn לעילוי נשמת לוי בן יוסף, בתיה פייגא בת ישראל, ישעיה שלום בן יצחק אייזיק, לוי יצחק בן ירוחם חנן זלמן, and for the shemira for all of our hayalim hakedoshim and the refuah shlema of our hayalim דוד נתנאל בן איילה אהובה, טוב שמואל בן אבי ענבה, אברהם בן יעקב דבורה פייגא. The week was sponsored by Dalya Libman in memory of her sister חנה בת שרה ושמואל לוי, and Michael and Cindy Levy in honor of the bas mitzvah of their granddaughter Ayala Eisenstock. 

Mazel tov, Dani and Liz also. Today is sponsored by Helena and Hershey Orenstein le-refuah shlema of their precious son, our dear brother, דוד יהושע בן חנה, שיחיה רפואה שלמה בעזרת השם. Okay, so the sefer in the sefer that you have, this one, so we finished the sefer. I just didn't I forgot to tell you last week, we actually finished the sefer. 

Mazel tov, and there's one we're going to start a new sefer next week, but there was one teaching in there in this sefer on the... on the Beer, what's it called, Beer Chaim, Beer Chaim on Zachor, which we had done already. So I found, I went into the archives of Rav Biderman to find something chazak that could get us really strong into the, into grabbing onto an inyan of Parshat Zachor. And I found a piece from years ago that he, that he gave over in Parshat Ki Teitzei. 

Beautiful, beautiful piece. I didn't, I realized I don't, I don't think I printed enough, so if everyone can share. And it's not, it's not so long, but it's very meduyak. We're going into this zman, it's almost like I feel the Shabbos before Rosh Hashanah, that you're already, you can sense that you've entered into a new, a new ocean in the zman that demands of us, so much more. 

And that's why I just want to ask all the chevra this Shabbos, even if you're not here, even if you're in Beit Shemesh or wherever you, wherever you'd be, like we all have to lift it up a notch. We always have to, but this Shabbos specifically, Shabbos Zachor, there's never been a Shabbos Zachor like this ever. There's never been a Shabbos Zachor like this since the Shabbos of when Purim took place. It's so surreal. 

It is so surreal. It's too big for us to understand because it's like Hanan refers to Hashem sometimes as like the most insane Tarantino. He says pashut tasritai hazuy, meaning like, how do you say tasritai? A scripter, like there's the script, the script is ein devarim ka'eileh. This script, none of us could have, none of us could have ever in our wildest imaginations ever have put this together. 

This is the script is beyond, beyond, and we're in it. We're all, we're all not just pawns in it, we're, we're active people in this script right now. And there's a hazmanah, there's an invitation erev Shabbos Zachor to say don't be shocked about, don't be shocked that geulah is around the corner, don't be shocked about the fact that this script is so meduyak, it's so meduyak. Which is exactly, exactly what Amalek has tried to fight against, to actually put a safek into us regarding what? That Hashem exists? Not so much. 

But that there's actually a script is what Amalek's whole avodah has been from day one. That there's actually a script going on. Amalek never attacks you on the level of does God exist or not. He only has an entry when we start asking that question because in Parshat Beshalach, when we first meet Amalek, the pasuk says היש השם בקרבנו אם אין. 

That's, that's what the pasuk says. Like we're wondering, so you know God exists, but does He have anything shaichus to us? Then the next pasuk ויבא עמלק וילחם עם ישראל ברפידים, she'Chazal say why davka did they fight us in a place called Rephidim? 

שרפו ידיהם מדברי תורה. We got weak with the sense of that there's a script that we're part of. This is, this is what it is. 

Now in today's piece, Rav Biderman has a diyuk on two of the words that we say from Parshat Zachor that is in Ki Teitzei. Amalek shows up twice in the Torah as a fight, in Beshalach and Ki Teitzei. What do we read from tomorrow in Parshat Zachor, Beshalach or Ki Teitzei? Ki Teitzei. There's a lot of differences between the two. 

It's the same, it's the same enemy, but the diyuk lashon is amazing what Chazal do with the diyukei leshonos, which we'll speak about over Shabbos as well, the difference between how it says something in Beshalach, how it says something in Ki Teitzei, and why davka when it comes to Shabbos Zachor before Purim we go to Ki Teitzei. So look what he says here. The parsha then, because this is about Parshat Ki Teitzei, he says in our parsha it says זכור את אשר עשה לך עמלק בדרך בצאתכם ממצרים אשר קרך בדרך. We spoke about this more on Wednesday. 

Now this is a very, it's al panav, on the surface this seems like a very simple Torah. It's davka the ones that are so simple that you understand so clearly are the ones that get, that get missed so fast because we think we understand it so clearly. 

ידוע מפי ספרים וסופרים כי זוהי קליפתו של עמלק. The klipa of Amalek is מרומז בשמו עמלק בגימטריא ספק לקרר את האמבטיה הרותחת, to cool off the hot bath, the steaming bath, uletzanen and to... 

to cool you off, ולצנן את אמונתם בהשם, to cool off your emuna in Hashem, על ידי הספקות למיניהם, regarding all types of sfekos. Not so much does God exist, but more the safek that came out in Beshalach. God exists. The question is היש ה' בקרבנו אם אין. 

It’s not such a fight about does God exist or not. The shayla is: Does it really have any shaychus to me? This last week I came across a number of very disturbing articles written by people that I love that are speaking about the notion of it’s time to put aside the whole frenzy over seeing Hashem in everything, God in the pratim. You know, and their ammunition is always the Rambam, the way that they understand the Rambam, which of course leads—it does make things a little bit complicated. But this concept of hashgacha pratis is really what the Amalek's inyan is. 

Hashgacha klalis—I’m not trying to give Amalek kaf zchus that they believe in hashgacha klalis—but the fight is more היש ה' בקרבנו אם אין, meaning in my—the fact that you chose to sit next to the person that you chose to right now, or that you’re wearing what you’re wearing right now with the stain or without the stain, or whatever it is, is the Ribbono Shel Olam involved in those pratim? The moment I say those things aren’t important, Amalek says: I have entry into you because that’s how it begins. That’s how it begins. And I’m like bichlal not planning on lisyaches to these articles that came out. One specifically was really, really triggering to me, but I realized that Amalek wants us to start fighting over these things. 

It’s not inyanim that we have to even give any chashivos, any hityachasus to. The sfekos, like he says over here, on the left corner, on the left side, ועל כולנה אשר קרך בהטיל ספקות באמונתם בהשגחה פרטית. The war of Amalek is a war over hashgacha pratis, not a war of does God exist or not. It’s a war over is he involved in every single thing? Every single aspect of life? 

שחס ושלום יאמרו כי אך מקרה קרה ולא הקדוש ברוך הוא פעל כל זאת בהשגחה פרטית ומדקדקת על כל בריאה ובריאה. 

So that, Chas VeShalom, you don’t say—you don’t come to the conclusion that Amalek wants you to come to, because Amalek comes and says to you: It’s okay to believe in God, just don’t think that there’s really an intimate relationship here. That’s not what it’s about. And look at your—look at the real prestigious Rabbonim, that they’ll also believe, they also believe in this. You know, the voice was if you’re really smart, you’ll see real smart, intellectually developed people also have come to this conclusion as well. 

The inyan of hashgacha on every single thing—who’s holding there? What does a person of prestige look like if they’re holding in such an inyan of hashgacha pratis? Stam inyan. One of the ways of seeing the division, the way that the Mei Hashiloach and the Beis Yaakov and the Sod Yesharim, Tiferes Yosef, all the lines in Ishbitz also have a very, very clear chiluk between life of a Yid that lives with hashgacha klalis versus hashgacha pratis, and is there such a thing called hashgacha pratis by non-Jewish people, or is that a thing that’s just shayach to Am Yisrael? And that hashgacha klalis really is the way that umos ha'olam relate to the Ribbono Shel Olam. In Ishbitz, it’s a very interesting mahalach that he says there. Tzarich iyun—we touch upon it sometimes in Shabbos morning. 

Here what he’s saying is the klipa is called klipa of against hashgacha pratis. And he’s going to prove this. And look what he says. 

וכנגד קליפה זו ציוותה התורה, the Torah says clearly in Parshas Ki Seitzei we're going to read tomorrow: תמחה את זכר עמלק לעקור מהשורש מחשבת פיגול זו, to uproot from the source this machshava of pigul. 

The pigul. How would you say pigul in English? Disgusting. It's from korban, right. 

פיגול הוא לא ירצה. 

Right. Pigul is this disgusting, repulsive thought is what he calls it. 

כמו שפירש הרב הקדוש התפארת שמואל. And who’s the Tiferes Shmuel? Anyone remember? Alexander. 

Alexander. Tiferes Shlomo is the Radomsker. Tiferes Shmuel is Alexander. 

כמו שפירש הרב הקדוש התפארת שמואל זכותו יגן עלינו is the brother of the Alexander Rebbe, and he was also a Rebbe in his own right. 

It says in the pasuk: תמחה את זכר עמלק. Where you supposed to wipe out Amalek from? Mitachas HaShamayim. What’s the inyan of Mitachas HaShamayim? What he says here: תמחה את זכרו של עמלק, wipe out Amalek, umamshichei darcho. and the ones that continue his derech, which today he has plenty of shluchim in the world, somehow they choose to congregate amongst us. 

Haomrim, those people that are ממשיכי דרכו של עמלק, second line on left column, האומרים שכל הנעשה בהאי עלמא נעשה מאליו מתחת השמים. It's gevalt, which is amazing. He's saying, this is the diyuk. Those Amoliks say everything that happens in this world happens in a place that's called mitachas hashomayim, which would come to mean lo mi-shamayim. 

Which would come to mean that what? Bidyuk. Mitachas hashomayim can't have any inyan of hashgacha pratis. Only meal hashomayim is hashgacha pratis. So Amolik says so the Torah comes and commands us, where תמחה את זכר עמלק, mitachas hashomayim, right? Because they say no, no, no, it's only about mitachas hashomayim. 

Meal hashomayim, maybe Avraham Avinu, or maybe they'll say any time Hashem revealed himself to someone individually in the Torah. Since then, bechlal lo. And all the ramifications that come from thinking like that are beyond this world. 

ואין השגחה עליונה על כל פרט ופרט. 

There's no, there's no hashgacha. Now look down at look down at footnote beis. 

כעין זה איתמר על הקדוש האימרי אמת, the son of the Sfas Emes. Al hapasuk, it says תרדוף באף ותשמידם מתחת שמי ה', שיש לרדוף ולהשמיד את המחשבה. 

You have to, what does it mean that you have to go out and wipe out the enemy? It means now we're speaking spiritually, it means a person must hunt down and completely eradicate שיש לרדוף ולהשמיד את המחשבה, the thought that says שכל הנעשה בזה העולם הוא רק מתחת שמי ה', ואינו מבין שהכל מאלוקים אשר בשמים ממעל, על פי סיבה וטעם העליון. And I never thought that it would be so crucial in Am Yisrael's time to differentiate, not to differentiate but to de-differentiate, to bring back together hashgacha pratis and hashgacha klalis. Like that would be a yesod of emuna right now. That to really, that we're boiling down to a place at this moment of could it be that I happen to be in the generation that's about to experience be-ezras Hashem something be-chasdei shamayim, אמן כן יהי רצון, something that's going to be bring down Hashem's shechina into the world be-ezras Hashem, could it be that it just happened to be that I bemikre I'm lucky that I got here? What does it do to me when I stop and think Hashem wanted you and I to be alive right now to experience all that's been in planning for thousands and thousands of years? So Amolik says don't get so, it happens to be you worked out that you're now, why? Because your parents met at a certain time and that's what happened. 

No, it's a completely, I when I come to shul with that machshava, when I show up to my Shabbos table with that machshava, the tikkun of it, saying I had to be around now to mikayem mitzvos now the way that what's going on right now in the world, I feel so bad for a person that has no shaychus to that energy. Because to them it's like it's cool that I'm here. Could have happened to anybody. As Tom sabra handpicked, and Tom is the master of of instilling within us hashgacha pratis. 

Someone came, who was it? Someone I was speaking to a few weeks ago and they saw a picture of Tom in the office, they weren't from here and they said you know I had an I had one, this is amazing, he said I had one interaction with that guy on the wall. His name Tom, right? I said yeah. He said he told me about I couldn't understand exactly but he somehow was conveying to me that he wanted me to feel that I'm handpicked or something? Did he talk like that? Mamash that's what they said to me. Handpicked, handpicked, like it came off k'derech agav. 

He's the master of killing Amolik. His whole thing is תמחה את זכר עמלק מתחת השמים. His whole thing is like this, but עמלק אשר קרך בדרך, like Yossi was alluding to last night, sometimes we get used to things and then it cools us off. We can be part of the coolest things in the world and the second we get used to it, Amolik says יש לי יש לי גישה, I have access. 

I have access. Back up on top. Ein We're still on daf gimmel. Lehashrish bekirbeinu to root in our midst, deep down inside שכל אשר יארע בעולם בין לטוב בין למוטב הכל נעשה בדבר הקדוש ברוך הוא. 

And like we learned two years ago, the only shayla we have to ask is not when it comes down to things that I have to say are also hashgacha pratis that hurt me, that rip out my heart and soul, that weaken me, that make me feel like a lo yutzlach, that make me feel poor, that make me feel horrible, is not asking Hashem why, changing the shva, the patach to a shva. Lama to lema. That's it. That's the whole avoda that's left. 

Remember how we I want to remind everyone how we started learning that Torah based on a Torah from Rav Kluger on Purim, that Esther Hamalka, it says in Tehillim she was the one that was saying when the gzeira was still seemed like it was the end of Am Yisrael, קלי קלי למה עזבתני and Rav Kluger said that she didn't say lama azavtani. Esther Hamalka doesn't say lama azavtani. She was saying I'm a malka, my tafkid is to ask lema azavtani. For what are You giving me the feeling that You left me? For what? There's gotta be a deeper reason there. 

There must be there's a hashgacha pratis reason in everything. That's the whole thing. So again בין לטוב ובין למוטב הכל נעשה בדבר הקדוש ברוך הוא היושב בשמים ממעל ומנהיג את עולמו בכל צעד ושעל. That the Eibishter, the scriptwriter, it is meduyak. 

It's meduyak. The things that cool us off are the questions of why. No one's ever gotten by the way I don't think anyone's ever received an answer that satiates their why. You don't want to know why. 

You want to know for what. 

אשרי העם שככה לו. Right. Lama yomru hagoyim. 

I was at a shiva house once in the Golan, nebech, a mother of five passed away from cancer. Our dear friend Reb Shmuel Goldman and his wife Leah, Lisa, she passed away and I was sitting at the shiva, drove up in Moshav Yonatan. I got to the end of when another one of these local Golan farmers was sitting there and he said and he didn't it wasn't like he didn't have a lot I can tell like there wasn't a lot going on in the conversation but basically the guy was like it's time to leave. Now leaving shiva houses is the most awkward thing in the world if you've noticed. 

You're not sure what to do. The leaving of a shiva house is very uncomfortable. You get up, the person can't really get up to greet you, someone's talking, but you get up, you have to say a sentence and leave, right? So the guy was like, "Shema, lama yomru hagoyim, אשרי העם שככה לו, המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים". It was it was epic. 

It was so Israeli also, you know, it was just so it was epic. It was just like and then and then he walked away and I'm like okay, I'm here now, you know. Follow. 

ובכל ענין וענין הנעשה בזה העולם regarding everything that happens in this world כי אין אדם נוגע במוכן לחברו אם לא הוכרז כן מפורש מלמעלה. 

Reb Biderman's going back to parnassa like he did last week with Baruch Hagever and he does with every single Shabbos. 

וגם כל מזונותיו של אדם קצובים לו מראש השנה ואין אדם מרויח ומפסיד. Obviously when we talk about hashgacha pratis, our mind generally goes to you want to tell me that the money that I'm making or not making is also hashgacha pratis? Because that's ein ma la'asot, we're in this world. Adam l'amal yulad, בזיעת אפיך תאכל לחם. 

And money's on our mind all the time. I have a friend, he checks his bank account right after or maybe before Modeh Ani every single day. It's not going to change anything, but it's just an inyan that we have because we're in this world. We have a shaychus to this in this world. 

As Reb Biderman is saying over here, it was already you could you could keep on checking and you may see changes that make you happy or that make you sad. All these things were already decreed on Rosh Hashanah. 

מצליח או לא יצלח אם לא נקבע מן השמים. 

אף לא יזוז קש או תבן אם לא צוה להם המלך לכה הנה או הנה. 

Meaning anything, even a little bit of straw that goes in... adding a cheshbon or that goes out adding a cheshbon is also part of the whole zach me-Hashem. And therefore Rebbi Bunim now says what's the weapon? 

כלי הנשק למחות את עמלק אינו אלא בחיזוק האמונה הטהורה. This is for people that are not in cheil ha-avir, in the air force. 

Their tzivui of their neshek of milchemet Amalek is drop the bomb, meaning let's be clear like this. We're done with the era of Yidden suffering like nebechs and all we have to do is be thrown into a shul and tied up there and then and then what's the avodah? Just scream to Hashem. No, they're not mitachat hashamayim. Right. 

They're me-al. Now we're in a place of you don't mess, hopefully be-ezrat HaShem Yitbarakh. It's amazing. As long as Ahashverosh, it's all a matter of what side of the bed Ahashverosh wakes up in the morning that has all the ramifications to today. 

And then the shaila is well who's Mordechai HaYehudi? That's it. Here he's saying over here the klei neshek, the weapon to wipe out Amalek today, אינו אלא בחיזוק האמונה הטהורה. It's strengthening pure emuna, emuna pshuta, emuna pshuta, simple faith that there's a script and there's someone that wrote the script and everything is exactly the way it should be. ukhidekhitv mimilchemet Amalek. 

And then it comes. Now we're going to go to Beshalach's Amalek because up until now we're quoting from Ki Tetze's Amalek. Now we're going back to Beshalach's Amalek. It says there והיה כאשר ירים משה ידו וגבר ישראל. 

We know who was standing on each side? Aharon veChur, right? Chur Reb Shlomo said ve-Aharon, you need to have the master of love holding up one side of Moshe Rabbeinu's arms, and Chur, Chur means your heart is broken until Yidden stop suffering. These two sides holding up the tzadik's hands, that's how we daven. It's gevalt, Aharon veChur. And the Gemara says the famous, bless you, the famous Gemara Rosh Hashana says וכי ידיו של משה עושות מלחמה או שוברות מלחמה? Why did Moshe Rabbeinu's hands is what's dictating the progress, the outcome? 

אלא לומר לך כל זמן שהיו ישראל מסתכלים כלפי מעלה מעל השמים. 

As long as Moshe Rabbeinu was directing them to a place called me-al hashamayim with his hands, because the Gemara there says the midrash talks about this, they would Moshe Rabbeinu was situated on a mountaintop, he would be looking down at the Yidden during war and he would get chizuk to keep on davening but where they're from they were at from the angle they were fighting Amalek they could see him on the mountaintop davening and it caused them to look where he's pointing his hands to even higher and higher, right? So again וכי ידיו של משה עושות מלחמה או שוברות מלחמה אלא לומר לך כל זמן שהיו ישראל מסתכלים כלפי מעלה ומשעבדין את לבם לאביהם שבשמים היו מתגברים ואם לאו היו נופלים. If you were in touch with me-al hashamayim you were winning. If you weren't looking at Moshe Rabbeinu and you were stuck in mitachat hashamayim you'd be losing. This is a tikun gaiva for the Zionist entity that we've been talking about in here for two and a half years. 

It must come to a state to a being in a place for a tikun for the world of Tzionut that we keep on fighting strong with our eyes towards me-al hashamayim not just mitachat hashamayim. 

על כך נאמר לא תשכח. You should never forget it. 

שבכל עת ובכל שעה מצווים אנו ללחום בעמלק על ידי שנסתכל כלפי מעלה. 

One time Reb Shlomo was walking, I think I told you this, he was walking in Yerushalayim in the area of like Ben Yehuda that area and one of the alleyways in Shlomtzion or something and someone actually someone said Shlomo, right, from far and because of the the alleyway like the the reverb of the you know, so he he went like this. He looked up for a second. Someone saw him looking up for a second, right. People that are tuned into me-al hashamayim are not so shocked if they get a calling like this. 

Last time someone called your name you weren't sure where it came from and you looked up, right? So here, I mean... It's ke'ilu bederech tzachos, it's like, you know, a little funny and everything, but the pnimiyus of that is it can't get deeper. We're here metzuveem fighting Amalek על ידי שנסתכל כלפי מעלה by looking, gazing upwards, venamin to believe שכל הקורות אותנו הם בהשגחה מיוחדת בחשבון נפלא מאת אבינו רוענו. The only problem is that when we try to understand the calculation, we already are stuck in a place of mitachas hashomayim. 

That's mehalech cheshbon. And that's mamash mehalech cheshbon. 100%. Did we never did a, did we ever like try to find Sichon and Amalek's relationship because it would make a lot of sense based on what you just said, a lot of sense. 

Mamesh interesting. 

ואין מי שיש בידו לומר שכוח הקדוש ברוך הוא ממנו כי בכל עת עינו פקוחה על כל איש מישראל להיטיבו ולהחזיקו. You know, any other people that would have been in the state that we've been in with this limbo, especially this last week or two, would have freaked out. Would have freaked out and tried to get out of here. 

And it's funny how one of the lead singers of Am Yisroel's about to board a plane with his band for some really good gigs that are very gevaldig mazunos. But he knew that Ribono Shel Olam already decreed on Rosh Hashana how much he's gonna make this year. He was about to get on the plane with the whole band, Yishai Ribo, and he mamash at the, in the airport, not like, should I go into the cab taking me to the airport? And he just stopped. He just checked out. 

The whole band turned around. What other people are like this? It's people of me'ala hashomayim. Mitachas hashomayim is a different story. I give us a bracha this Shabbos, this Purim. 

It's on the Eibershter. If the Ribono Shel Olam wants it to be that the whole thing gets mamesh like we've been hoping for, אמן כן יהי רצון. We're, you're stuck with us forever, Hakadosh Baruch Hu. 

בין כך ובין כך. 

Like we're not going... if we've been together till now, it's not gonna be like, "Oh, it didn't happen the way we want," that's gonna change our minds, right? We're in this together forever. But Hashem please give us the koach to be me'ala hashomayim Yidden. Me'ala hashomayim Yidden. 

And mitachas hashomayim should be wiped out from the face of this earth. Just da'as Elokim all over the world. 

ומלאה הארץ דעה את ה' כמים לים מכסים. Ashreinu. 

Gut Shabbos everyone.