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Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
Beautiful, beautiful, shkoach. Good morning everybody. Zali, you want to put this down for me? Thank you. Boker tov lekulam.
The week is sponsored, the month is sponsored, chodesh sivan is sponsored by the Silvers le'ilui nishmas פשא פייגא בת ישראל by the refuah shleimah עתל שרה בת חנה יעקב שלמה בן ביילא zivug hagun for Ester bas Raizel by the Miller family in memory of Yael's abba Rabbi Warhaftig by the Fines for refuah shleimah of the injured chayalim דוד נתנאל בן איילה אהובה Eliav ben Chava רועי חיים בן מירב David ben Ziv and the refuah shleimah of אברהם יעקב בן דבורה פייגא. The week is sponsored by Michael and Sunni Levy le'ilui nishmas יוסף בן דוב בער הלוי and by Ariella and Melach Britz l'chavod hachayal hakadosh אברהם אשר בן איתמר יפת and all the holy chayalim sheyeheye koach to keep them going strong. Today is sponsored by Jodi and Zev Shender. This is commemorating the tenth yartzeit of your grandfather Nachum ben Yechiel.
Today is the yartzeit.
תהא נשמתו צרורה בצרור החיים. Yoffi chaverim Parshas Korach Parshas Korach איזה זכות יש לנו. We have every year we come to Korach and we are once again humbled by how much, by how deeper the, how much deeper the story is than whatever we learned so far in life.
Parshas Korach every year is a shock to the system when we realize that it's so much more than just someone that got jealous. It's much, much deeper than that.
ברוך אתה ה' אלוהינו מלך העולם שהכל נהיה בדברו. Amen.
I'm going to be going a little bit faster paced today, but hopefully we'll get to the ikar inyan. Let me ask you, chevre, what point of the parsha do you think was Korach's biggest downfall? Well literally he's falling in the pit. I was setting you guys up, yeah, downfall. Okay, at what point do you feel like Korach's biggest mistake was, let's put it like that.
So we know the story. We come to the parsha, Vayikach Korach, and immediately we get his ancestry, we get his genealogy, בן יצהר בן קהת בן לוי. The Torah is letting us know this is not a simple Yid, this is Korach was from nos'ei ha'aron, he was from the carrier of the ark. That's what Bnei Kehat were doing in the midbar.
Korach... However, however we, anything we've heard about him, if we just would have been introduced to, oh, there's a yid named Korach, well let's find out about him, who was he? Well, the first pasuk just tells us right away, right away his genealogy, letting us know this guy was a, this yid was a very high and holy yid. But the word that comes right before his name really says everything about what the Torah is going to be telling us about him. Shabbos morning, b'ezras Hashem, the Mei Shiloach, the Izhbitzer, we're going to be seeing two or three different perushim of why that word comes first, Vayikach.
Vayikach Korach. It doesn't say he took anything, but that's obviously a gate opener for the pnimiyus of the story of Korach. But Korach's mistake is not that he had bad, a bad middah. That's something that everyone needs to work, we all have bad middos.
That's not the issue, that's not the issue at hand. The fact that Korach had a bad middah, I don't need a whole parsha in the Torah for that. The shayla is is what happens once I find out that I have a bad middah. Like, what happens when it becomes known to me that there's something to work on? Finding out there's something to work on is not such a, that's not such a horrible thing.
You know, the Izhbitzer says somewhere else that Adam HaRishon's main aveira in Gan Eden wasn't that he ate from the wrong tree, as Rav Shlomo says, we eat thousands of wrong apples or whatever you want to call that fruit all the time. The question is is that, do you understand, do you think the whole thing is over just because you made a mistake? And Adam HaRishon thought, okay, I guess the whole thing's over, and therefore he starts to hide. And that, Rav Shlomo says in the name of the Izhbitzer, is the real big problem and the aveira within the prat where they're under the assumption that a godly relationship is over when you make a mistake. Here we're seeing it even more intensely deep, and I learned something from Rav Ginsburgh yesterday that I have to share just because it, I think, it mekasher the whole thing.
If you take the gematria of Korach and Moshe, it's not, you could, you could do this if you have the brains for it, but basically Moshe minus Korach equals Hevel. Of course you're there. Moshe minus Korach equals Hevel. It's thirty-seven missing between the two because Korach was the gilgul of Kayin and he needed for his tikkun to have the Hevel of Moshe Rabbeinu go into him.
So Korach plus Hevel, you then, you reach, you reach Moshe and we'll see what the kesher is in just a moment. Okay, Korach's greatest downfall, what led him to really be swallowed up into the earth, is not because he was jealous. It's because after it was shown to him, it was clear to him that he was wrong, he doesn't say the simple most ethical word in the Torah, right for us, and that is Chatasi. Chatasi, I was wrong.
He doesn't say, basically, I was wrong. So again, just follow the line again, I'm going to say it one more time. I'm going to say it fast. Korach is the, Korach is the gilgul of Kayin.
Moshe Rabbeinu wants to tisaken, he wants to fix everyone. Moshe Rabbeinu, what's the distance between Moshe Rabbeinu and Korach in gematria? Thirty-seven, gematria Hevel. If Korach has Kayin and Hevel come together, there'd be a full tikkun for Korach. Moshe Rabbeinu wanted to tisaken, wanted to fix Korach.
Had he at the moment after he was shown that, brother, it was a good speech, he gave a good monologue there in Rishon and Sheini, Dasan v'Aviram, good PR, didn't work. At that moment had he taken the Hevel piece of Moshe Rabbeinu, it would have been a tikkun. So every Rosh Hashanah when we blow the shofar, what do we start by doing? Really tikkun Kayin and Hevel, Korach and Moshe.
למנצח לבני קרח מזמור right before we blow the hevel of the shofar, again, we're basically connecting to the tikkun of this of what we see in this parsha.
And the, the inside of the tikkun is, can you just stand before Hashem and not give an excuse explaining why you have a bad middah and just say, I have a bad middah. Korach's downfall is exactly where we're meeting him over here right now. So far, we're yeah, you're okay? Okay, let's go. Reb Leibel Eiger omer, the talmid of the Mei Shiloach.
Rebbe Leible Eiger omer, the talmid of the Mei Shiloach says like this, שהסימן הכי מובהק לאיש אמת הוא היכולת שלו להודות בטעות, that the greatest sign of an ish emet is the ability to admit a mistake.
העניין הוא לא רק להיות מסוגל לקבל את האמת, and the inyan is not only can you, can you handle the truth? It's not just can you handle, can you mekabel the emes.
האמת מצויה היכן שאתה יכול להודות שטעית. Truth is found in the place where you can admit that you made a mistake.
What's the, what's the two madregas here? One is that someone says this is the emet and in your mind you're like oh boy I was wrong. That's still not there yet. What's the real acknowledgement and admission? That's the, that's the real ish emet. That's the real ish emet.
It's so, it seems like it's such a simple thing. Wouldn't you be happy to be corrected if you were wrong? No, no one is. I mean hopefully we are but k'fi hapashtus it doesn't usually work like that. Huh? Depends on what.
Let's bring up shalom bayis. Would you be, are you happy to be corrected? Yeah, so in our shalom bayis, אין לנו בעיה לקבל את האמת, הבעיה שלנו היא להודות שנהגנו שלא כשורה. We have no problem hearing the truth, the problem we have is admitting that we weren't acting, we weren't behaving properly, right? Now this does go back to tikkun Kayin v'Hevel. I keep on going back to this because now after what I learned from Rav Ginsburgh yesterday it keeps on showing up in this teaching because had Hevel, okay who was wrong in the story in Kayin v'Hevel? Both.
We've learned this already a few times. Where, okay Kayin it's clear where he was wrong. Where was Hevel wrong? That he didn't bring him along with him? That he didn't lift him up with him or also what initiated what got Hevel to bring a korban? That he saw Kayin doing it? Yeah, meaning we have to remember like it didn't just start like oh Hevel had a great idea, Kayin got jealous, Kayin tried to do what Hevel did and the whole story is gemainu. Zeh lo kacha.
God bless you. Because we've learned your kinyana d'isha with the word kicha and we should learn it from Korach in the Gemara. You need to say sorry, it should be the real mekor for kicha. Vayikach Korach.
Right, yeah that's what he's saying. Nachon.
לאחר שראה קורח שרק הקטורת של אהרון התקבלה, הוא היה צריך לומר אוקיי זה סימן משמיים שאני לא האיש. Like this is so clear he's saying it straight up.
Once he saw after the whole inyan of the machtos happened and the ktoris he should have said at that moment well I guess I was wrong. And the Torah's letting us know that Korach saw this and did not say I guess I was wrong even though it was clear to everyone. Now this happens in our lives. We're looking at this we're like wow what a fool.
How many times are we shown that we're wrong and we have Korach energy there and we're still not willing to say it's true I was wrong. Yeah. But did he feel he was wrong? Like that's the two steps. There we're talking about the second step.
Knowing I'm wrong and then feeling I'm wrong. Well feeling I'm wrong would would bring out an admission right? Well hopefully but he said there were two steps. One is actually feeling it and one is actually saying it. You're saying he wasn't willing to say it but who knows if he felt it? You have to be open to feeling that you're wrong.
Trump also never thinks he's wrong. You have to be open to it. Most of us never feel like we're wrong. It's easy to put fingers.
Most of us never feel like we're wrong. Again, לאחר שראה קורח שרק הקטורת של אהרון התקבלה הוא היה צריך לומר אוקיי זה סימן משמיים שאני לא האיש. This is a siman from heaven I'm I'm not the guy for the job. It couldn't be any clearer.
And you know who else knows this? Everyone else.
אבל לא היה לו הכוח לומר זאת. He just didn't have the strength.
אולי הוא היה מספיק קדוש כדי להיות כהן גדול, maybe maybe he could have been holy enough to be the kohen gadol, maybe, on the level of his kedusha.
אבל הוא לא היה מספיק קדוש כדי להודות שהוא לא נבחר. It's only Reb Shlomo could say a line like that. Do you understand how deep this line is? I'm going to say it again.
אולי הוא היה מספיק קדוש להיות כהן גדול אבל הוא לא היה מספיק קדוש כדי להודות שהוא לא נבחר.
ולאהרון הכהן לא הייתה בעיה להודות, אם השם אומר שזה לא אני אז זה לא אני. Moshe and Aharon b'kohano. Moshe and Aharon have this middah. What's the middah? This is not their parsha.
This inyan getting stuck... They don't run, they don't, what are the three Fs? Fight, flee, freeze and flee? Flight, flight, freeze. Flight, fight, flight. There's a lot going on here.
We all came with a bunch of Fs. Right, right. They don't, they don't get into that, that's not their inyan. They're not giving justifications, excuses, or running away from it.
Aaron HaKohen has, if it's not me, it's not me. Moshe Rabbeinu's whole life is the only reason I'm doing what I'm doing is because anyone could have been chosen, it happened to be that Hashem chose me for it, but anyone could have done it. We see this in Parshas Behaaloscha. Yehoshua comes to Moshe Rabbeinu, what does he tell him towards the end of the parshah?
אלדד ומידד מתנבאים במחנה.
You have these young little prophets running around spewing prophecy and they're even talking about you. And what's Moshe Rabbeinu's response? I wish everyone was this. I, you think this is, I enjoy that I'm the only one doing this? This is the opposite. Korach's inyan is he says k'ilu the same thing, k'ilu he says the same thing to Moshe and Aaron, but be'emes he's really saying, but there's really no one more proper and holy and shayach than me.
Yeah, Gefen. So, I mean, it's not necessarily the story of Korach, but in this midah as it plays out in our lives, someone could very easily go in the other direction and say no, this is just another menia, like I'm going to push through this, as in there's no real way to figure out how wrong you are now, bizmaneinu? Oh, bizmaneinu? Like in this midah with us. Not necessarily as applying to the story in Korach, because there it was very obvious min hashamayim that he was wrong. But here you could always be metaretz to yourself that like this is just another menia that I'm going to get through, this is just another bushah that's going to make me a stronger person on the other side of it, but really I'm right.
You're right. But that's why the first word of the parshah helps you understand if you're really bold enough to want the emes of the emes, you look at the first word of the parshah. This word Vayikach is an indicator as to if you're really looking for emes or not. So if you have מניעות על גבי מניעה, but you're a Vayikach kind of Yid, then it's true, every single siman and every seif in the Shulchan Aruch won't convince you of anything, because you're operating from a place of Vayikach, to take something for yourself.
If that's not the first word of your parshah, then it could be, listen, we're also Izhbitzer Chassidim, if there's certain things that you cannot not do, you just cannot not do, על פי מי השילוח, without getting too into it right now because it's a whole gilgul for to deal with that. It's true. But this not, this is not where Korach was stemming from, and without that first word in the parshah, you may have a good taina. You may have a very good taina.
But Reb Shlomo actually answers you a little bit right now, okay?
היך משיגים מדריגה שכזאת? How do I reach the level to be able to admit that okay, I was wrong. Seems like such a simple question. How do you reach a level to be able to admit that I'm wrong?
אם אדם איננו יודע דבר על האמת אין לו שום קושי להודות באמת. If no one knows anything about truth, you have no problem admitting the truth.
A guy, listen, let's face it. How can a baal teshuvah can really make big change, huge changes in his life? Because he's not holding, he's not taining that he has a strong taina about his lifestyle versus the new lifestyle that's being introduced to him. He's not taining anything on the lifestyle that he's living. Where does it really get complicated? By us FFBs, by us frum from birth.
Why? Because we grew up with a lot of pieces of emes floating around us. So to come to me and tell me, you know, it's not really right, what is our knee-jerk reaction, default reaction to it? What are you talking about? I'm, I'm godly since I'm born. Why? Well, because I've been hanging, this has been, I always kept Shabbos, even if I messed up a little bit in high school, I'm still around Shabbos. K'ilu, I know, I have these, that's what he's saying over here.
If a person knows nothing about the truth, he has no problem to admit that whatever he came from was shtu-yos.
רק מי שיודע את האמת מתקשה להודות בה. It's only people that are kiviyachol holding a shtikel, or even... even a grois, even a lot, they are the ones that have the biggest problems to admit maybe we're wrong.
Maybe we're wrong, and you see this in certain tziburim. Yes, Eli. Rav Ezriel Tauber used to say, there's frum from birth and then there's frum from thought. frum from thought.
Thought. And they don't always go together. So the frum from birth is like what the Rav said, they're just born this way and so they... then frum from thought, not just about Teshuva, someone who...
anyone can do this, they actually think into what they're doing. Yaffe meod, yaffe meod.
רק מי שיודע את האמת מתקשה להודות בה.
וידיעת האמת במדרגה הכי גבוהה היא להודות שיש מישהו שיודע יותר ממני.
So real knowledge of truth, the highest level, is to admit there's someone that knows more than me.
זהו המבחן המכריע של האמת. In English Reb Shlomo would always say, I didn't understand for the first ten years I was working in this stuff, I never understood why he chose to say "this is the acid test". I was hanging out with a bunch of the Grateful Dead chevre in LA and I never understood why he always said "this is the acid test", but this is what he said, "this is the acid test", stameit, the real mivchan machriya, I like it better in Hebrew, mivchan machriya means decisive, this is the decisive nekuda over here.
Like can you admit, like we say this in the morning, מודה על האמת ודובר אמת בלבבו. You okay? He must be modeh al ha'emes right now. It's all coming out, look at that, right over here. Acid test for Gefen.
אם אני יודע את האמת באמת, if I know the truth for truth of truth, like really knowing the truth, אז אם מישהו יודע יותר ממני אני מודה בכך, if someone knows more than me I admit it. Now this is why Rebbe Nachman, one of the reasons he had this inyan with doctors is the following statement: אני יכול להיות רופא מצוין, אני יודע את האמת כיצד לרפא את גוף האדם, אין לי בעיה לומר שרופא אחר טוב ממני. Which is not so true by many, not any, fine, turn around for a second, yeah, many doctors. Okay, I said "any", and Steven's here too.
No, I'm saying like this... you just have bronchitis? Huh? Bronchitis? Oh yeah, you remember that? I told that story a bunch of times. Yeah, many... stameit, they...
or maybe it's mono. No, he didn't... it wasn't even a maybe. No, he didn't say it but that's what it was in the end.
It was mono, but it was "Oh no no, I heard based on your cough in the waiting room it's bronchitis", you didn't even... we didn't even have to do this. This is like when I first got married, long story, but lo mishane, but we have... because a real doctor, a real, real emesdike doctor would say "listen, this is what it seems to me, okay? But if someone comes and proves and shows me this that that I'm not right, I'll be so happy that someone else showed me that because at the end of the day it's your...
it's your health. Like, what's more important to me, that I'm right or that you get better?" So if you really know the truth, that means the siman is you have no problem admitting that something is... someone else may know better. But if you have a problem with...
with this whole inyan of being open that someone else could know something better than you, but you're so convicted in your tayna, and Gefen this goes back to you, really, not to you, I'm saying to your... to what you raised, not... we're not koraching you, I'm just saying if it...
סימן שיש פה איזה בעיה.
You know, if you're already going about that "no one will know and gets me, no one really understands me, no one will really understand me", then... okay, יש לך בעיה להודות על האמת.
אם אני יודע את האמת באופן שקרי, if I know the truth in a lying type of way, היא לא מאירה עלי, then the truth doesn't shine on me.
אני פשוט לא מסוגל לקבל אותה.
It's amazing, he's not even saying that you're a shakran, he's saying knowing the emes in a sheker type of way doesn't shine, it doesn't illuminate. Many people know Eretz Yisrael in a sheker way, and that's why Eretz Yisrael doesn't shine on them. Many people, and Safei is saying this, they know Chassidus in a sheker way, and that's why the words of the Tzaddikim don't shine on them. It's like this with everything.
There's not the time, I really wish we had more time right now because I... there's so much to say about this. But here we see, to mavdil between a Tzaddik and a Rasha, bless you, bless you, is not such a chochma. To be able to differentiate between a holy person and an evil person...
The Torah doesn't have to bring a whole parsha on this. To mavdil between kodesh, right, emes and and emes like this. Remember what the Yismach Moshe says we say this every year. Also the Lubliner on Parshas Korach would refer, he would at the tish, he would open up by saying, ah, heilige zaide Korach.
We learn in our ways Korach, oh Korach. And the and the Arizal goes right away with סופי תיבות צדיק כתמר יפרח קרח. This is not a he is not this person that that it's so easy to knock off, chevra. Shmuel HaNavi comes from him.
Well, that's one of the reasons that Rashi explains einov hitasu is that he had the vision of the future and saw Shmuel HaNavi coming from him and he came to the conclusion I must be a gevaldt because I have such a holy great-great-grandson. So we're not dealing with a simple yedele over here at all. The Yismach Moshe said that he remembers that in his previous gilgul he was part of Am Yisrael at this point at this time and he says I want you all to know that none of us were certain who was right at that moment when when the machtos came. No one knew till the last second because it it sounded so so holy and so convincing.
It sounded listen what the taina sounded like: okay, we understand Har Sinai to bring down, sorry, we understand Moshe Rabbeinu and Aharon, you know, we were all holy enough to hear God's words on Mount Sinai. Now it's this you going into a room, getting a message and coming out and telling us something? Come on do you real do you know how how convincing that can sound? Populism.
כל העדה כולם קדושים. These words are not sheker.
Just the the word is tisnasu is the sheker.
ומדוע תתנשאו על קהל ה' is the sheker. But the they're using the taina, the starting off of the taina is and the Yismach Moshe says we were freaking out because none of us knew he's saying till the last second what was going to be. It's not clear this whole zach of like ah Simcha Peretz.
Just the the come back to the the doctor line. Of course. No issues. It's not even that the doctor wanted the person to feel better, but davka to learn from somebody else.
And if you look at the way we refer to Korach and Moshe, the difference is we call Moshe Rabbeinu, Moshe's our teacher, but he also learns from us. And that was what Korach was missing. Nachon. That's how we were able to separate between the two is Korach wasn't wasn't willing to learn.
Korach he may have been right that he, you know, was deserving of being up there, but he wasn't willing to learn from anybody else. Which makes you most deserving, basically. Which makes you most deserving of the title. If you are willing listen Moshe Rabbeinu besides the three things that he didn't understand how to do, we have two parshiyos that he's willing to he wants to learn what what's that? Yisro.
Yisro that's the greatest sign. Sorry, I should say three things. That's the greatest sign. Yisro is a Yid for a few minutes and he comes to Moshe Rabbeinu and tells him your whole judicial you've got to do a whole judicial reform.
Moshe Rabbeinu should come to him and say brother listen I've been, you know, it's cute, it's sweet, you had your bris 12 hours ago, I've been talking to, you know, I've been talking to burning bushes and what does he say to and l'eifech? l'eifech. And it goes back even further k'tzar hamada. Nachon no it it goes back to a lot of you if you follow the track of Moshe Rabbeinu it's exactly what Simcha Peretz is saying is that he was deserving of who he Hashem chose him to be because he was eager to really meyasem to implement the famous statement of mikol melamdai hiskalti that I learn from everyone, yes. So I'm sorry so many thoughts are sparking but number one, Moshe was a baal teshuva maybe that's very critical to that in a certain way growing up in the house of Paroh, he didn't grow up totally on the inside and that gives you the thing we know him for most is anavah.
Is that in order to say as much as I know there's somebody else who knows, that's you have to have a degree of of anavah and and the way that you can find those teachers is service is who who else says oh I can learn from something else I can I'm this the knowledge is not just for me alone it's to serve somebody else. Nachon. Nachon. Okay let's let's finish this off now.
Korach yodeia we're on the third to bottom paragraph.
קרח יודע בכל עצמותו שישנו ה' אחד. For he knows with all of his being that there is Hashem is one. But he, this is just so interesting, he keeps on coming back to this.
אבל הוא יודע זאת באופן שקרי. But he knows it in a, the word isn't lying, it's false, false way. He knows it in a false way. So he knows Hashem Echad.
You can't say Korach didn't believe in Hashem. No, no, no, he believed in Hashem. Alavai I should believe, have an inkling of the da'as of Korach from me'onosei ha'aron. Alavai I should have an inkling of da'as of Korach's da'as Elokim in me.
But the way of my da'as Elokim, that's a whole different zach. That's something completely different.
כל פרשת קורח נועדה ללמדנו שאין די לדעת האמת. This is so strong.
All of Parshas Korach is there to teach us that it's not enough to know the truth.
השאלה היא האם אתה יודע את האמת באמת? Do you know the truth in a truthful way?
זוהי הקדושה של משה רבינו ושל אהרן הקדושה של התורה היא לא רק לדעת את האמת אלא לדעת את האמת באמת. Like the Kotzker Rebbe used to say about, he would say everyone's saying they want to make sure that they do everything leshem shamayim. And he said, I want to make sure that our leshem shamayim is leshem shamayim.
We had this yesterday in the Rumens Rebbe Nachman shiur. We were actually learning a piece from Rav Samson Raphael Hirsch that tied in very well with resh-peh-bet. And in the piece there, you know there's a pasuk, it says betzedek tishpot amitecha which means with justice you shall judge your your friends, your fellows. So the Gemara in Shavuot says, right over there, betzedek tishpot amitecha, the Gemara in Shavuot daf lamed says הוי דן את כל חברך לכף זכות.
So Rav Samson Raphael Hirsch is saying wait a second, which one is it? Betzedek, with justice you shall judge your friends, and then the Gemara says that means you should judge everyone favorably. Is that tzedek? If I see someone doing something wrong but I just judge him favorably, is that really justice? Is that, so he says a gevaldig thing. If it would have said באמת תשפוט את עמיתך then I would have a hard time being able to implementing הוי דן את כל האדם לכף זכות because it's not, could be it's not emes. But because it says tzedek, he says tzedek, Rav Hirsch says tzedek really means the truth of truths.
Emes, Korach may have had emes, but it wasn't tzedek. Tzedek is the ability to look at a full picture and see a person and take yourself out of it, the picture, and look at a person and realize they had to go through what they went through and they're dealing with something much bigger and there's reasons for why they had to do this and now they're here and it's a mahuti question. So if Korach would have stopped and been like, you know what, the emes is of ki kulam kedoshim. That's emes.
But maybe Moshe Rabbeinu's story of why he was chosen to be the leader is really the tzedek, it's the bigger picture answer of emes. Emes la'amitah. Emes na'amitah. And that's what he's drilling in over here that that's the, and and the ability to be a person בצדק תשפוט את עמיתך which would lead lead you to הוי דן את כל האדם לכף זכות would be that I'm eager to learn where I'm, I'm not looking to to see how bad I am, but I'm always eager to learn what could be better, how I could do things better.
You know, I have some of my chevra that are very professional musicians are the ones that always invite people to the prep show that they're about to do to point out everything that they that could possibly go wrong in the show. Mamash. And it's also the real the ones that I really respect are the ones that read me the fan mail of disappointments. Happened last week.
And I was like, what do you think about that? The person said to me, זה אני באמת אוהב כי זה אמת לאמיתה אני לא סובל חנופה. I can't stand, what's chanufa? Flattery. Flattery, yeah, like like sucking up, like that. Moshe Rabbeinu is is literally every time someone comes to him and says to him, you know, it seems like something's off, he's always open to it.
And even here, Moshe Rabbeinu's like saying Ribbono shel Olam, like I I can't deal with this but you know לא חמור אחד מהם נשאתי. You know, this taina doesn't seem right to me, but you have to decide. So look how he ends it. This is beautiful.
The last line, the last line's unbelievable.
כך אנחנו נכנסים לשבת קודש. Mizmor shir leyom. Shabbos, tov l'hodos l'Hashem.
You see what he just did with this?
טוב ונאה להודות בפני השם. The greatest thing is l'hodos she'eineni yodeia she'chatasi. Yeah, Ribono shel Olam, I had a week. It's why I just said, it's why I said Mizmor Kaf Zayin, right? I start off like the Baal Shem Tov like we, like the few chevre that are there by then, Mincha Erev Shabbos.
We start off with Mizmor Kaf Zayin with the arba shetzrichim l'hodos. I have to admit I made it through another week because only You know Hashem I could have fallen a million times over.
מזמור שיר ליום השבת, tov l'hodos l'Hashem. It's so good to admit that I don't know.
You could tayna that as well. It's so good to admit that I could learn things so much better. I could do it better. I'm not coming to you as this Tzaddik Yesod Olam Erev Shabbos, but it's, but You invite me back into Shabbos.
Ah, tov l'hodos l'Hashem. Now, who's the person that we say said this mizmor tehillim? Adam haRishon. When? Right after the gerush, when he realized the power of teshuva. He couldn't believe such a thing and he's like, oh my God, I thought it was the right thing to hide.
I thought it was the right thing to hold on to my principles. That's emes. No, the right thing is to be, hold on to your principles while you're being open to seeing how much better you could do something. How much more meduyak you could be.
And that is the chaluka. Ah? It ends with Tzaddik katamar yifrach. Ah, yafe meod. And it ends, it ends just like the rashei teivos is the sofei teivos, not the rashei teivos, and it ends with Tzaddik katamar yifrach.
It's almost a shtik of the hoda'ah, it's like mei'ein Yehuda, almost the יהודה שבלוי בדרך ערב שבת, like that's the thing that he's missing is the... It should be a zechus for us to have a ratzon like this type of learning should be a ratzon in our tefilla to really ask Hashem to make us people that are דורשי אמת של שם שמים, like emes l'amito mitalmido shel Aharon. You know, the ones that really want emes even if it means that I have to admit that something I've been doing for forty years, fifty years is wrong. Hashem give me the koach to be b'simcha over the fact that I'm being corrected and not let my gaiva get the best of me.
And when I'm shown that I'm wrong Hashem, please let me not be like Korach because Korach was shown that he was wrong and you don't hear one word of 'I was wrong'. Lehefech. You hear like more, you just hear more this energy of and basically the parsha's telling us that energy has no, literally no place in this world and it has to be swallowed up from the ground because you can't do, you can't do anything with someone like that in this world. You can't do anything like that.
So as much as we want to say, ah, the Chareidim they should finally figure out a way to admit maybe they're wrong instead of or the or the Chareidim saying the Tzionim should figure out maybe they're wrong with their approach. All of us should in our dalet amos should come before the Ribono shel Olam and say before I say anything about complete about total machanos thing, I wish they would admit they would stop be Korach Yidden, Hashem I want it to start with me. I want it to start with me in my life where I catch myself that I'm so holding on to my principles because I'm scared that if I don't hold on to them my whole binyan that I built for myself will crumble. Please Hashem give me the koach that if something needs to be broken down l'maan ha'emes l'amito I should have enough koach, I should have enough strength to be a Moshe Rabbeinu and Aharon haKohen type of Yid and then I can do everything in the world.
Shabbos everyone.