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A collection of classes to prepare us for the new year -Rosh Hashana. Rav Shlomo takes on a journey to connect deeper with the avodah of Rosh Hashana through various texts from Rav Kook, the Aish Kodesh, Rav Tzadok HaKohen, Rebbe Nachman, and more.
I went to visit my brother, he was learning in ישיבה of Greater Washington in Silver Spring. And it was his his parents, my brother played, Eitan played their wedding, like the night before and I was there, and so I just happened to be there, yeah. Oh, wow. Okay, חברה, let's start.
Is this on? Is this working? Okay, okay, great. חברה, let's sing a, I want to sing a ניגון that we we were singing also last year in אלול. It's one of my favorite ליובאוויטש ניגונים and it really gets us all into the, at least for me, I think it gets us all into the place. If you know it, sing with me.די די דם אי, די ד ד ד דם.
די די דם אי, די ד ד ד דם. די ד דם אי, אי אה מה מה מה. אי אה מה מה אי אה מה מה, אי אי אי אי. די ד ד ד אי, די ד ד ד דם.
די ד ד ד אי, די ד ד דם אי. די ד ד אי, אי אה מה מה מה. די ד דם אי אה מה מה אי אי אי. די די דם, אי אי אי אי, אי ד ד די ד ד.
די ד ד דם, אי אי אי אי, אי מה מה מה מה. די ד ד דם אי אי אי, אי אי אי אי. די ד ד דם אי אי אי, אי. די ד דם אי אה מה מה מה, אי אי אי אי.
די ד דם אי אה מה מה, אי אי אי אי. די ד דם אי אה מה מה מה, אי אי אי אי. די די דם, אי אי אי, אה מה. די ד דם אי אה מה מה, אי אי אי אי.
די ד דם אי אה מה מה מה, אי אי אי אי. די ד דם אי אה מה מה, אי אי אי אי. אי. די ד דם אי אי אי, אי ד ד ד דם.
אי מה מה מה מה, אי ד ד ד דם. אי ד ד דם, אי אי אי אי אי מה מה מה. אי ד ד דם אי אי אי, אי אי אי אי.שכח. We have a special sponsorship just came in for the for the Wednesday morning series of preparing for the ימים נוראים.
It's מוקדש for the זכות of our holy חיילים, בפרט for נחמן שלמה בן בלומא מלכה גיטל and for אהרן בן רחל ברכה and all the חיילים הקדושים. They should be protected. They should be, ה׳ ישמור אותם בצאתם ובואם, especially, especially now that we're, ה׳ שיזכנו us to end, to put an end to this to this evil in the world. Our learning should really be stronger and stronger for protection for all of כלל ישראל.
And also the month of אלול, we're sponsored for the לעילוי נשמת פייגא בת ישראל and for לעילוי נשמת לוי בן יוסף, for the רפואה שלמה of שרה בת רחל פייגא and for the רפואה שלמה of לאה שושנה בת מלכה. Okay, we have pages. We're continuing this מאמר from the צמח צדק רבי. This beautiful מאמר from the צמח צדק רבי we began last week.
And I'm going to quickly, quickly just recap what we learned last time. We began by understanding a very interesting רש״י that explains that the תקיעות of מיושב and תקיעות of מעומד, all the different types of תקיעות that we do, what they're basically doing is showing, it's shutting up the שטן. Why? The שטן sees how much we enjoy and love מצוות. And then the שטן says, I'm not gonna bring up any עבירות anymore because I see these אידלעך that love מצוות.
And if you love מצוות, you love the מצווה of תשובה. That means you would love to clear your act. Which means that the שטן sees if they do, if I bring up more and more עבירות, what are they gonna do with these עבירות? Like we learned last time? It's gonna be תשובה מאהבה. So what happens to all of these עבירות? Becomes מצוות.
So I'm like, ah, I'm not gonna do anything now because I'm just helping them. I'm helping them with getting a good verdict. And we started to discuss what this actually means of עירוב השטן. And what the טאניה רב brought to us from the בית ישראל from גער was showing us that a ידלע, a ידלע who is מתייצב על דרך טוב will means רע ימאס.
Because יתייצב על דרך לא טוב, רע לא ימאס. What does this mean? Is that when I set myself up to be on a path that it's considered to be good, the definition of a good path is that I can't tolerate when I fall. I can't tolerate רע. רע לא ימאס, מאיס, I'm disgusted by it.
I can't tell you for me personally how much this תורה has saved my אלול so far. Because there were certain נקודות I saw in myself this last week. It's like, I can't stand this. And then I was like, oh wait a second, I can't stand this.
That's actually good. As opposed to, this is who I am. But then when I heard myself say, I can't stand this ענין about me. And then I got happy.
Then I got happy. The שטן wants you to see something you can't stand about yourself and be like, this is your definition, go deeper into here. And דוד המלך is saying, רע לא, no. You find you're gonna, if you're really gonna be involved in תשובה, you're gonna see places, it's gonna come across, you'll come to situations that you're gonna see אני לא אוהב את זה.
The שאלה is where do you מייצב yourself? Where do you, where do you form yourself on what מסילה do you say, do you say this is my track? This is my track. My track is that when I see, when I start smelling something I don't like about myself, that I don't enjoy, the שאלה isn't can I dig deeper and telling the ריבונו של עולם what a לא יוצלח I am? Or do I basically open my heart to the fact that this is not even who I want to be in the first place and then remember what דוד המלך is saying? אה. אה, זה כבר משהו אחר. Now you're ready to, welcome to אלול, welcome to תשרי hopefully.
Very much connected to what we just said in דאווענען. In the last, the last paragraph we said that you don't have in front of you, so the רבי was saying to us over here that the עבודה that's that's coming upon all of us is on אלול is not to be a צדיק. The עבודה of אלול is that from one hand to be משתדל with all of our כח להמאיס את הרע בעיני עצמנו. Not to pretend the רע doesn't exist, but to figure out a way how to be disgusted by it.
How to be disgusted by it. On the other hand, he says, to try with all our כח to be משתוקק, to long and to have כיסופין for anything that's שבקדושה. And that's how we prepare ourselves in our hearts for the דרך that we want to be on. Now, starting from the top of י״ז, the page that you have in front of you, the רבי is going to be strengthening, he's going to be bringing this point back, back, front, back home even stronger.
לא הביט און ביעקב ולא ראה עמל בישראל. Who says this? בלעם. בלעם. What does it mean? לא הביט און ביעקב ולא ראה עמל בישראל.
The ריבונו של עולם looks at יעקב, looks at ישראל and he just sees beauty. All he sees is beauty. You say this פסוק from ראש השנה? Part of it, yeah. And the next one we do, we say it, we say it two times in ראש השנה, yes.
And we're going to see how we say it in ראש השנה. This is a good הכנה for the מחזור. על פי יסוד זה אפשר לבאר גם את הפסוק שאנו אומרים בתפילת מוסף של ראש השנה במלכויות. When it comes to מלכויות, we say this פסוק.
לא הביט און ביעקב ולא ראה עמל בישראל, ה׳ אלקיו עמו ותרועת מלך בו. Let's go שלב ביי שלב. רש״י says, כפשוטו של רש״י, לא הביט הקדוש ברוך הוא און שביעקב, כשהם שהן עוברין על דבריו, אינו מדקדק אחריהם להתבונן בעוונותיהם ובעמלן שהן עוברים על דתו. רש"י says this is something amazing.
He says the רבונו של עולם notices everything. And he notices when we're not שיינע בחור'לך. You know what that means? A sweet. Yeah.
You have a זיידע that ever called you a שיינע בחור? No one here has a זיידע that, yeah, I. שיינע פנים. שיינע מיידעלעך. א פילדע חיה.
שיינע ווילדע, that would be a good one, you know. A שיינע חיה. He says the רבונו של עולם notices everything, right? But רש"י is מדקדק from the לשון of בלעם is that הביט. What is הביט? הבטה, that means deep glance, focus.
לא הביט און ביעקב. That's not what הקדוש ברוך הוא is focusing on. ולא ראה עמל בישראל. And the רבונו של עולם doesn't come and say like, I saw you did that and when I look at you, that's how I see you.Now this is dangerous.
Why? What could this lead to? Give up. Whatever. The פסוק from בלעם that basically tells me, I could do whatever I want because why? I told you, I always had this חבר, he always used to say, like he used to be such a פושע all year long, right? And whenever you, and he knew better. We'd always we'd always go up to him and say, come on, man.
He'd be like, אלול, don't worry. Like all year long. But really what I what he's basically saying is, ah, don't worry, לא הביט און ביעקב ולא ראה עמל בישראל, right? That can't be what it means, right? That can't. Hopefully that's not what it means.
What is עוון and עמל? So עוון, these are these are לשונות of like putting your energy into עוונות, חטא, and עמל is like putting your כוחות, עמלות into עבירות. The מפרשים. So the רבי brings this up. He says, wait, the מפרשים have this question as well.
אבל כבר אמרו חז"ל in בבא קמא. כל האומר הקדוש ברוך הוא וותרן, יוותרו, now this next word in the גמרא it's different. The next word is יוותרו מחייו. All right? So I'm not sure what the רבי means over here.
But what it basically, we have a פסוק in חז"ל that says anyone that says that הקדוש ברוך הוא is a וותרן, what is a וותרן? לוותר. What does לוותר over here in this context mean? To let it go. To forgive. Let it go.
Anyone that says, they what? Overlook. To overlook, to let go. Anyone that like their their their השקפה is, the רבונו של עולם is a וותרן. Right? So the גמרא says, כל האומר הקדוש ברוך הוא וותרן, יוותרו מחייו.
It's like, oh, you let's go? Okay. You're gonna let go from your life as well, meaning, that's not the right, you can't live like that. And it's not אמת either. That's not אמת either.היאך הקדוש ברוך הוא מוותר לבני ישראל, ואינו מביט על כך שהם עוברים על דת? How could you say הקדוש ברוך הוא is מוותר, he doesn't look at when we're bad boys? אך על פי האמור אפשר לומר, but based on what we said you could say, שהפסוק מדבר בזמן שישראל מואסין ברע ומחבבין את המצוות.
סו גוואלד. When is הקדוש ברוך הוא a וותרן? In what מציאות is השם a וותרן? You're on the battlefield. When you're on the battlefield. That based on what we said last week.
Exactly. When is the רבונו של עולם a וותרן? Not when you're going and doing an עבירה and you're okay with doing עבירות, but when is the הקדוש ברוך הוא a וותרן? When is this פסוק ממש חי וקיים in our faces? כל המואס ברע. If I look at the things I'm doing, and I'm disgusted by it, that's already, that falls into the category of לא הביט און ביעקב ולא ראה עמל בישראל. שאז גם אם בפועל הם עוברים על דת חס ושלום.
Which means then even then, you're trying so hard and you're disgusted by what you're doing, but you still fall, right? You still fall. He's not saying there's no happy ending in this situation. Here he's saying, you still fall, but you're sick of it. And it makes you feel like it's the last thing you want to do.
But you feel like an אונס, you feel like it it took over you. It feel like you have no בחירה. אין הקדוש ברוך הוא מביט בכך. That's when הקדוש ברוך הוא says, I know this isn't the real you.
This is like poison from מתנגדים. You understand a תורה like this? This is like לא מתקבל על הדעת by by חבר'ה that aren't holding by תורת הבעל שם טוב הקדוש. Well, I was going to say, it it it doesn't it it's it makes me nervous about the איזביצער תורות because the איזביצער may say about this, really it wasn't even an עוון and it wasn't. It's always the איזביצער.
I'm not going into אישביץ. לפי שהוא היה יודע ועד שהם מואסים ברע. Because the ריבונו של עולם knows, my boy. And and this I want to give us anyone that had a ישיביש background and they grew up in the וועלט that told them otherwise, I want to give you an extra ברכה to believe in what he just says over here.
Because what he says over here is that the ריבונו של עולם sees you and you're מתעסק in שמוץ, but really deep down you're crying over it. You're crying over it. The ריבונו של עולם looks at you and sees what you're crying over and not your מעשה. And it's so hard to rewire people that grew up the other way.
Almost impossible sometimes. Yeah? You want to say something? You're just saying true. No, I'm agreeing with you. Yeah.
It's very hard to rewire. It's ve- the rewiring is ve- it's only the צדיק can rewire. באמת, only צדיקים can rewire. So we're trying to access ourselves to צדיקים.
Yes, Ellie? In in his שיעורים, the טאלנער רבי ר' אפצין has like when it comes to the ראש השנה שיעור, that was שישי, he has ראשי ישיבות and big מחנכים from the ליטוויש'ע world saying that. And it's amazing to see how he he's מטפל with them, like he's speaking with them like in these ענינים. It's amazing they're coming to him. Yeah, they come.
A lot of them. It's amazing. Maybe half the עולם is is like from that חברה. Yeah.
They want to be rewired also. Huh? They want to be rewired also. אמן. I mean, who do I, what do I know? I mean, אמן to those that need to be rewired.
We need to be rewired for sure. I'm saying אמן to those that want to come and say, yeah, that שיטה just doesn't work anymore. That שיטה just doesn't, it's not, it hasn't brought one ייד closer to feeling that השם loves him. Yeah, Zev.
It feels very much like a תורה that's that's that's, I don't want to say like self-help or something because it's not from that world, but like when when a person sins, the the the thing that keeps them from coming back is the usually the beating up of of ourselves. So this I think this תורה is saying that like that if if you're in it and you want to be doing better and you're trying to do תשובה and you keep falling down and falling down, like you just can't beat yourself up about it because השם's saying I got this. I'm gonna look the other way. Keep going.
נכון. But I just want to I just want to add and say that it may mean that you have to try something else also, meaning the עבודה isn't to see how much could I feel השם while I'm doing an עבירה. No. Is that clear? I was about to go there.
No, no, no, no. I'm saying if anyone could take could extract that, I'm saying that's not the עבודה either. It's not like, let me see, my עילוי is, I think the עבודה would be like not beating yourself up that much about it as long as you know that you're truthfully really trying to to to revise it. It has to it has to meet each other at a certain place, yes.
It has to meet each other at a certain place. Yeah, Yossi? That's almost like what our cousins do to a certain extent. They yell out what they yell out while they're going ahead and they're trying to שוחט people, right? So to a certain extent it's, Yeah. Yeah, so עזוב אותם לבוקר.
So back inside. אין הקדוש ברוך הוא מביט בכך לפי שהוא הוא היודע ועד שהם מואסים ברע. ואינם מתייצבים על דרך לא טוב. And השם sees you're not setting up shop on a bad path.
It just happens to be that you can't get out of it. It's an addiction. You can't get out of it. You can't stop, and it kills you.
אלא אדרבה מתייצבים על דרך הטוב, שהם מחבבים את המצוות. חיבוב מצוות is the way. Enjoying and loving and being excited for a מצוה is a way to put your energy that will be helpful towards the situation in life where you usually find yourself succumbing to places that you don't want to be in. אלא אדרבה, מתייצבים על דרך הטוב, שהם מחבבים את המצוות.
וכל זדונותיהם נהפכים להם לזכויות. ועל כן לא הביט און ביעקב ולא ראה עמל בישראל. The Rebbe's saying when is this פסוק, when is it שייך, again? It's שייך in the world of יידן that are מואס ברע. So let me ask you a שאלה.
Why didn't the Torah say? Why didn't the Torah say, לא הביט און ביעקב ולא ראה עמל בישראל כשיהודי מואס ברע? Why did it just make a blanket statement? Because the בעל שם הקדוש was, obviously, ערב ח' אלול. Because the בעל שם הקדוש believes that there's no מציאות of a ייד בפנימיות לבבו that enjoys doing an עבירה. פנימיות לבבו, there's no מציאות like that. That's why it is a blanket statement.
Because inside there is no מציאות of מואס ברע. We were saying this, when did we say this? Ah, we. said it in שול on שבת about בן סורר ומורה. חז"ל tell us it never happened, right? לא היה ולא עתיד להיות.
So what is the תורה telling us by by telling us this whole thing is then listen, read about a person, read about a person that you may identify with, but just know something, it never was and it never will be because there's no מציאות of באמת לאמיתו איננו שומע בקול אביו ובקול אמו. No מציאות like that. Throughout ליקוטי הלכות, רב נתן comes back to this all the time that the ענין of חטא is just not שייך by a יידישע נשמה. Yeah.
Yeah, I think we did this on a שיעור in KT a million years ago on Rav Kook. There's no שייכות to Rav Kook in אורות התשובה Rav Kook says it in his own majestic way. Yes. Yes, a long time ago, נכון.
The על פי היסוד הנ"ל, and then based on what we just said right now at the bottom over here. It's מבואר שההמשך הפסוק. Now the פסוק continues after that. What does it say? First the פסוק says, לא הביט און ביעקב ולא ראה עמל בישראל.
But then it says what? like a מקוה. ה' אלוקיו עמו. ה' אלוקיו עמו. The אייבישטער is with that person that's מואס ברע.
על פי מאמר הקדשו בדיני שומרים. Now here you see the Rebbe's mastery of תורה שבעל פה, mastery. What does the Rebbe do here something so beautiful? בדיני שומרים. How many types of שומרים are there? Three.
Four. בדיני שומרים. It says the פסוק says, בעליו עמו לא ישלם. Who is that referring to? If a person, it's a דינא of שואל, a דין of שואל.
If a person is took something from his friend in order to use it for something for a certain amount of time, he didn't pay for it, but he borrowed it, that person is חייב even on אונס, and and obviously he's חייב also if the thing that he borrowed gets lost or gets messed up with. And there's only an exemption. What's the exemption? בעליו עמו לא ישלם. What does that mean? It's it's wonderous.
What's בעליו עמו? When he's working with him. Huh? When the בעל is working with him. When the בעל is working with him while this happens, then he's פטור. But any other situation, he's לא משלם.
So look what he says here. It's unbelievable. בעליו עמו לא ישלם. You see where he's taking this? דהיינו שהשואל פטור מתשלומין, the one that borrowed, that שומר that borrowed, he's פטור only in which situation if there was damage? What situation? אם היו הבעלים עמו בשעת שאלה.
If the רבונו של עולם was with you while you went into this category called שואל. ובספרים הקדושים and he quotes the באר מים חיים. Very important when we come across these names and these ספרים to know these people where. The באר מים חיים has another ספר called סידורו של שבת.
His name was רב חיים מצ'רנוביץ. He's a תלמיד of the מגיד מזלוטשוב. And רב חיים טשערנאוויץ in the ספר באר מים חיים brings down ביאור הפסוק בדרכי עבודה. They look at the Rebbes would look at the פסוקים in the תורה and they said everything's עבודה, everything's Joey Nukem.
No one really, I'm trying to check who's holding where. I said, huh? What's the עבודה, right? What's the עבודה? What's the עבודה, right? So the the Rebbes look at פסוקים and they're basically they're they're nukeming it. They're saying what's the עבודה, right? Ah, we got to send this to Joey that he's part of the part of the שמועס. I told you, earlier this this this year, when was it? Oh, he was here a few weeks ago.
He was here though. He was here, listen to this. He was here the week of in the nine days. And he called and he leaves me a message, שלומה, what's, I need to have a שאלה, I don't understand something.
What what's the עבודה of ישראלי's asking Americans for צדקה? What's the עבודה? What's the עבודה of of of like coming to the כותל and always being asked to. What's the עבודה that he says an ישראלי never asked, only an American gets asked. I know it's not true but. He wants to know the עבודה of it.
What's the I don't know how to I don't know how to answer these questions. My I basically want to say to him, move to ארץ ישראל, you won't be asked for צדקה. I'm going to give you Whatever gets to me, it doesn't matter. It doesn't matter.
So the Rebbes look at פסוקים, בעליו עמו לא ישלם and they're like, what is the עבודה of this פסוק? So ביאור הפסוק בדרכי עבודה ואמרו, שכאשר האדם נמצא בבחינה זו של בעליו עמו. You ever do an עבירה and the רבונו של עולם was right there with you? You ever think of doing an עבירה and you feel so bad, why do you feel so bad? Because בעל עם אמו. Because your בעל, your your your owner was is with you. בעל עם אמו.
לא ישלם. שכאשר האדם נמצא בבחינה זו של בעל עם אמו, היינו שהקדוש ברוך הוא שהוא בעליו נמצא עמו בלבבו. אז אפילו אם חלילה יכשל בדבר עבירה, לא ישלם. כי בידוע ששאור שבעיסה אנסו לחטא בעל כרחו.
Because we believe that what brought the איד to come and eventually and fail and do an עבירה, שאור שבעיסה. You know what that context is? a hair's breadth, meaning it's a tiny little thing that got to you at the end. But it doesn't define the real you and the big, the big picture of you. וזהו כשמיירי במי שמאוס ברע ומחבב את המצווה ומתייצב על דרך הטוב.
בודאי שהוא בגדר זה של בעל עם אמו לא ישלם. This is absolutely beautiful. ולזה מרמז גם פסוק דידן, השם אלוקיו עמו. היינו עמו במלאכתו.
ועל כן אין הקדוש ברוך הוא רואה שהם עוברים על דעת. Because he because the רבי believes so much that if you could just get a hold of your נשמה for a second and ask your נשמה, is this what you want to do? There's no way in the world you'd say yes. I, what causes you to still go ahead, ווייטער and do it? So he this is a very important יסוד in חסידות. שאור שבעיסה.
In in in regular Hebrew, how would you say it, like in regular translation, how do you say שאור שבעיסה? It's what I said before, right? A hair's breadth. Yeah. It's just it it it's it's something so מחוץ לך. Yes, it ended up bringing you to that bad place.
You ever do an עבירה and you're like, how did I do that? What the heck was I thinking? You ever do a מצווה and say that? You ever do a מצווה and say, what the heck was I thinking? Never. I hope. No? Someone, you did? It was in the first first category. Right, but the second category, no.
How did I do that? Meaning, we don't have a, we don't have this פליאה. We're not in wonderment of how could it be that I ended up doing that מצווה? But when it comes to plenty of עבירות, we basically all the time say, how in the world did I get to doing that? What was I thinking? You don't do a מצווה and say, what was I thinking? My God. But by the עבירות, yes. Why? Because it's just שאור שבעיסה, it's not the real us.
בכלל בכלל לא. Now obviously, the מתנגדישער world has a hard time with תורות like this because it's very nervous that we'll use תורות like this for cop outs. And that's a very valid point. It's a very valid point, meaning the עובד over here is saying, I'm not going to learn a תורה like this and go and have a געשעפט today, a bad געשעפט, right? I'm not going to go there, I'm not going to party today.
I'm going to party like it's 1999 or whatever the year for you may be. I don't know what it is. For some people, and this freaks me out, it's like they say, I'm not going to party like it's 2013. I'm like, How old are you? No.
The חברה of the מכון are here. I told you I had a really hard פליאה. I told you what happened in שיעור last week? I asked the חברה. I was talking about חיים דוד and they didn't know who I was with, you know.
That was like a very hard moment in in No, that's when I felt like, yeah, it did get gray, you know. Everyone in context of where they were, right? How could it be that? We're not using these תורות for cop outs. You know why? Because if you דאווענען over a תורה like this, you will never take it to be used as I could really בעצם do whatever I need to do because לא הביט און ביעקב ולא ראה עמל בישראל. השם אלוקיו עמו ותרועת מלך בו.
Why? Because if I think about it consciously, it means I invite the רבונו של עולם more into my life, not less into my life. בעל עם אמו. בעל עם אמו. וזהו גם הביאור בסיפא דקרא.
This also explains the end of this פסוק, ותרועת מלך בו. Now this obviously connects to ראש השנה. What does it mean that in a person like this, the תרועה of the מלך is in him? שרש"י פירש, ותרועת מלך בו, לשון חיבה ורעות. אהבה ואחווה ושלום ושלום ורעות.
רעות was a very common name amongst girls that that I grew up with here in my class and in ארץ ישראל. I don't know if it's still as common. Is it? You see, it is still. רעות.
רעות. רעות, you could say it's לשון תרועה. Although we have a friend whose daughter's name is תרועה actually. Yeah, our dear friend משה פייגלין.
But רעות, what does רעות mean? בלשון of רע. ואהבת לרעך כמוך. ריעות is deep friendship. So when it says ותרועת מלך בו, רש"י says לשון, לשון חיבה וריעות.
It's a לשון of of liking, of of companionship, of friendship. והיינו שהקדוש ברוך הוא משיב מידה כנגד מידה לישראל בחיבה וריעות. השם shows you back חיבה. השם shows you back companionship, ריעות.
שכיוון שהם מחבבין את המצוות. Back to go back to the beginning of the מאמר, when I'm עוסק with the way that I'm holding with תרועות, with תקיעות, with blowing of the שופר, which we learned already in the beginning based on רש"י, is לשון חיבוב מצווה. Not only am I silencing the שטן that realizes he has nothing on me, the ריבונו של עולם comes back to me and says, I see how much, how much love and and and friendship there is in the way that you approach a מצווה, you have no idea what you're up for. You don't know what you're going to feel back.
מידה כנגד מידה. You put in love, you put in excitement towards this מצווה. You have no idea what what what's waiting for you. It's going to come back to you a million times fold.
אמן to all of us. אזאי גם הוא מחבב את בני ישראל. And then, so therefore, he is מחבב עם ישראל and you see that there's reward that happens here in this world. אלא מאי? What's the problem? שכר מצווה בהאי עלמא, ליכא or איכא? ליכא.
ליכא. You understand the שיילע? שכר מצווה, reward for a מצווה בהאי עלמא, in this world, usually we say, ליכא, meaning, there is no מציאות that there could be reward for a מצווה in this world because reward for a מצווה is something that's שמור for us up there in the עולמות עליונים עד מאה ועשרים. Don't we say the opposite, like כיבוד אב ואם, שילוח הקן? Right, so there's two מצוות and we spoke about it last שבת, there are two מצוות. And someone said it over beautifully.
Who was it? Oh, my brother. Yeah, he said it over beautifully this last שבת about שילוח הקן and and מצוות כיבוד הורים, that those are the two exemptions. There's reason for it. It's a different category.
But generally the כלל is ליכא. Generally the כלל is ליכא, that there isn't reward for מצוות in this world. And of course, you all had a רבי that told you what's the שכר of a מצווה? And Mordy Shap took it to, you guys are not holding. It's...
You go from חיים דוד to מרדכי. I'm trying to mess with you. No, I'm trying to like 2013 it also a little bit. שכר מצווה, מצווה.
מצווה. שכר מצווה, מצווה. What's the reward of a מצווה? A מצווה. That you get to do another מצווה.
Let me ask you, חבר'ה, when your רבי told you this when you were a teenager, it satiated your soul? I wanted candy. A רבי told, what? I wanted candy too. שכר מצווה, you get to do another מצווה. Oh, where do I sign up? No.
That's בדרך כלל not what's what's what's what's what's getting you inside here. But here, look at the, look what he says here. שכר חיבוב מצווה בהאי עלמא איכא. This is beautiful.
שכר חיבוב מצווה בהאי עלמא איכא. So just going to do this next, this next paragraph, not the whole thing, just this next paragraph. והנה בעניין זה של חיבוב מצווה גילו לנו חז"ל חידוש עצום. What a חידוש this is when it comes to the this whole פרשה of חיבוב מצווה.
You didn't even do the מצווה yet, but there's a חיבוב, there's a חיבוב over a מצווה. I would say, when do we see this עניין the most throughout the year, in what holiday? Yeah. סוכות. Yeah, סוכות is because חז"ל wanted us be so plugged in right after יום כיפור to the world of חיבוב מצווה.
Also פורים, because the רמב"ם says מצווה חביבה. Also פורים, but I mean, I want to focus for a second on סוכות because by סוכות it's connects to this תורה. We just, we're going to be coming out of, we haven't even entered into it yet, סליחות, ראש השנה, עשרת ימי תשובה, יום כיפור, and then after יום כיפור you're you're you, the חשבון, you know, we know the חשבון, when does it start? When does the חשבון of like עבירות and מצוות start again? הושענא רבה. אחרי סוכות.
No. First day, ביום הראשון, סוכות. חנוכה. He wants טו בשבט.
Next year. When does it start? ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים. Right? So חז"ל, חז"ל say over there, why why is it called יום הראשון? It's not it's not יום הראשון. It's what day of the month is it? It's the 15th of the month.
So why is why is סוכות called חודש הראשון? Because we what does חז"ל say? ראשון לחשבון עוונות. The count again only starts first day of סוכות. Why? Because the רבונו של עולם wanted us to give us these five days, four or five days in between יום כיפור and סוכות to be filled with חיבוב מצוה and then start the count again. And שמחה and and excitement and then start the count again.
Okay. So now he says like this, והנה בענין זה של חיבוב מצוה גילו לנו חז"ל חידוש עצום. Tremendous חידוש we have here, שהמהדר במצוה ומכבבה, that someone that does a הידור מצוה, and we all know that when it comes to to סוכות, when it comes to חנוכה, when it comes to the יום טובים that don't really involve too much like, אוי, נבך, חטאתי, A, B, C, there's always מהדרין מן המהדרין, especially חנוכה. אף על פי.
So he says, שהמהדר במצוה ומכבבה הוא מקבל שכר בעולם הזה. You actually receive reward in this world. When it comes to what? חיבוב מצוה. אף על פי ששכר מצוה בהאי עלמא ליכא.
Even though there is no reward for a מצוה in this world, there is a reward for חיבוב מצוה in this world. שכך אמרו בגמרא. במערבא, חברה, what does במערבא mean? בארץ ישראל, אמרי משמיה דרבי זירא, עד שליש משלו. מכאן ואילך משל הקדוש ברוך הוא.
What does this mean? עד שליש משלו, that a person that's מוסיף with a הידור מצוה by a שליש משלו, that's his own. מכאן ואילך, משל הקדוש ברוך הוא. And after that it's from השם. So what does that mean? פירוש רש"י, עד שליש משלו, דהיינו עושה שליש, another third, שיוסיף בהידור מצוה משלו הוא, שאינו נפרע לו בחייו.
That third, that addition that you added on to the מצוה that you had to do, that's משלו. That stays with you. That חיבוב מצוה is a shining torch in your life. It's a gate opener for the most important word, חיבוב.
חיבוב, מדה כנגד מדה, back and forth. כדאמרינן היום לעשותם ולא היום ליטול שכרם. מכאן ואילך, מה שיוסיף בהידור יתר על שליש יפרע לו הקדוש ברוך הוא בחייו, רש"י says. רש"י says after that what you add on to the any חיבוב you add on to the into the מצוה, בחייו, in your life, you will get שכר.
Now what's the שכר? Now let's go back to the trigger. שכר מצוה מצוה. You know what תשובה enables us to do? Enables us to realize? That מצוה is actually the the opportunity to do a מצוה, which is מלשון צוותא, togetherness with the רבונו של עולם, is the greatest שכר you can get in this world. It actually really is.
You realize you don't there's nothing you something else you would want. Like when we say שכר מצוה בהאי עלמא ליכא, but it's waiting for me in the next world, let's be honest. What would be for us the definition of שכר in the next world? What definition? Huh? Yeah, no, he's embarrassed to say, but but what could be שכר? Like when we say הקדוש ברוך הוא is נאמן לשלם שכר, right? What would that what would that be? What would what would be considered reward for you? ישיבת הדעת. ישיבת הדעת.
Tranquility. What else? Money, money, money. I don't know, everyone's a צדיק today. Tranquility, ישיבת הדעת.
שכר. No, no. I would need money in the world. No, no, I'm sorry.
I should have said in this world. I'm sorry. In this world. ישיבת הדעת, tranquility have nothing to do with עולם הבא.
I thought you were talking about this world. I thought I asked, in this וועלט. Sorry. Money, self-esteem, comfort, spa for the rest of my life every day.
What else? Not have to deal with שיפוצים ever again in my life. Not to have to deal with שיפוצים. Not to have to go. Right, that's דוב's list.
דוב's listed, שכר would be to deal with שיפוצים every day of my life. Right, right. No more diets. Right, no need to ever worry about anything.
Okay, so so, we have a רמז to this in this world, where things you get שכר in this world. What's ראשי תיבות שבת? ביומו תתן שכרו, it says in the ספרים. שבת. שבת is the day that you actually שכר מצווה בהאי עלמא ליכא, but really שבת, the only way you get שכר from your שבת is not about keeping שבת, it's about חיבוב שבת.
שכר חיבוב מצווה בהאי עלמא ליכא. זאת אומרת, we do see that we get reward in this world. When do we, in what context do we get reward in this world? מי שטרח בערב שבת יאכל בשבת. הכנות, השתוקקות, כיסופים, loving what I'm about to do.
Loving what I'm about to do. And there's no בושה to walk out of this שיעור and say to the רבונו של עולם in today's התבודדות, please השם, I ask you one thing. I'm with you. I'm committed.
And even if I fall, I'm, I'm still with you. But there is one thing I ask of you. Can you turn on the excitement button towards all the things that I'm committed to? Same exact זאך with our אשת חילs. Same exact thing.
אייבישטער, I'm committed. I'm there. I'm in it. I'm not going to go off.
I'm not going to do פוילע שטיקלעך. But can I at least be exciting? Can you, can you, can you, can you, can you implement in me the עבודה I need to do for it to be something that I'm משתוקק to? Who doesn't want to have that תפילה? Everyone wants to have that תפילה. So the השתוקקות towards the מצווה of כיבוד אישה, שכר חיבוב מצווה בהאי עלמא איכא big time. איכא big time.
And that's our approach with the מצוות as well.נמצא לפי זה, just to end this all in today's, in the context of this שיעור. נמצא לפי זה שכאשר אנו מהדרין במצוות תקיעת שופר, when there's a הידור of the מצווה תקיעת שופר. Now what would be the הידור of the מצווה of תקיעת שופר? חבר'ה. על פי דאורייתא של דאורייתא.
How many תקיעות does the תורה say that I have to do? לרוב דעות? על פי, no no no, על פי the פשט of, forget, don't, don't start דורש'ning out from the פסוק. What is the לשון of the פסוק? ותקעתם. There's a תקיעה. Remember the famous ווארט? The רבונו של עולם was approached by רב לוי יצחק מברדיטשב בראש השנה.
And רב לוי יצחק always went, you remember this ווארט? He just went straight to the heart of things. He said רבונו של עולם, you asked for one תקיעה, right? And what do we do when we hear one תקיעה for thousands of years? We're blowing millions and millions of תקיעות all over the world. And what are, and so we answer your request by doing a crazy הידור מצווה. What are we asking of you? והיה ביום ההוא יתקע בשופר גדול.
We're asking for one תקיעה.So what, what, what if you make the differentiation between the תקיעות דמיושב and the תקיעות דמעומד? He's explaining because he's explaining that falls under the category of חיבוב מצוות and הידור מצוות. מיושב and מעומד we still didn't get to, it's still its own category on its own. But just the fact that they're separate shows that we approach the מצווה of תקיעות with הידור and with חיבוב. Okay.
There was a poet, he said like this, there's a natural mystic that's blowing through the air, and if you listen carefully now you'll hear. Again, I'm trying to see where people are holding. It will be the first trumpet. Might as well be the last.
Very, very, no, no, no, not the... For those that are asking for פירוש הדברים, after the שיעור we'll, we'll get to it, right? We're asking for one. Just like the, the, the שיש משלם. So it's very good.
We could say ah שליש משלו is the way יידן have been approaching the מצווה of תקיעת שופר from the beginning of time, from the beginning of time. The reason why we got to the תקיעות that we get to today, we think our שכל says it's because we're trying to מדייק in the כוסף of exactly what the רבונו של עולם meant. But the נפש האלוקית is saying, what's the real פנימיות of why you're trying so hard to מדייק in how many תקיעות you should have or shouldn't have? Because you want to fill the new world of תשפ"ו, this, in our situation, תשפ"ו filled with חיבוב and רעות, feeling. חיבוב ורעות by the רבונו של עולם.
So I'm showing how much I'm approaching the מצוה of תקיעת שופר with so much חיבוב ורעות. So again, נמצא לפי זה שכאשר אנו מהדרין במצות תקיעת שופר, לא זו בלבד שאנו סותמין פי של השטן. It's not just that we're silencing the שטן. אלא עוד זאת שאנו זוכים על ידי זה לשכר גם בעולם הזה.
But you're also bringing down a שכר, a world of שכר for you in this world. You feel it here. What do you feel in here? One word. And I know this is the word all of us really at the end of the day just want to feel from השם.
אייבישטער, do you like me? When you look at me, do you like what you see? That's it. Master of the world, do you like what you see when you look at me?And we struggle with this so much. So much. This is the bottom line that I'm seeing so far in this תורה.
And that's why the טאלנער רבי is saying you begin the whole עבודה of ראש השנה, you begin the new year with the רבונו של עולם asking the question, do you like what you see when you think of me? And what's my answer? חיבוב מצוה. חיבוב מצוה, which causes me not only to be מאיס ברע, but it also invites a whole world of חביבות, of חביבות, of of of really of liking what I what I imagine when I think of the רבונו של עולם. But the תולדות אהרן, רב שלמה used to say like this. He said, friends, I heard him say this like four or five times, don't kid yourselves.
Whatever you think about the רבונו של עולם is what you think about yourself. Sometimes, you know, חברה would hear that and they'd be like, ah, שלמה'לה קרליבך and his וורט. Do you realize how deep that one liner is? Whatever you think of the רבונו של עולם is really what you think about yourself. And that's exactly שטימט with with everything that we've been learning until now.
So we should have הצלחה and every day of approaching the מלך with חיבוב. Even you could say that the תקיעות of אלול which have no, it's no, you know, you're not עובר anything if you don't hear a תקיעה in אלול. But the תקיעות of אלול, said the רמב"ם says that the reason we do it is basically wake up calls, wake up calls, wake up calls. But I want to say the wake up calls aren't just to stop doing עבירות.
The wake up, the wake up calls also have to do with what's the עבודה of of of this whole relationship? The עבודה of the whole relationship is חיבוב. It's חיבוב. And that should be a very important יסוד as we go and approach the מלך מלכי המלכים. And I want to give a ברכה to each person in this world who hasn't been able to, who or basically the answer to the question of what does the רבונו של עולם think of me when he looks at me, say, ah, whatever, נבעך, but he's part of עם ישראל, I gotta do good for him, to be vanished from the world.
But that he looks at us and he's like, based on your השתוקקות, based on your שמחה towards a מצוה, you don't even realize how much I I I like you and how much more you're going to get back in this world. שכר חיבוב מצוה בהאי עלמא איכא. For those looking for a soundtrack of today's today's ניגונים, ask אלי גולדשמיט, not not me. Ask אלי.