Subscribe
Share
Share
Embed
Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
Boker Tov chaverim. Limud Shabbat liluy nishmas לוי בן יוסף בת פייגל בת ישראל liluy nishmas Shimon Ben Moshe Tzvi Ben Mordechai and today is the yahrzeit of שירה רחמה בת רב אלטר נסן נטע תהא נשמתה צרורה בצרור החיים. Amen. Limud also anonymously for the refuah sheleimah sponsored anonymously for the refuah sheleimah of שרה בת רחל פייגל מלכה עלקא בת פערל שושנה יונה בת אדל Hila Bas Ilana and Yisrael Ben Hadina.
Today is sponsored by Speith, Nagel, and O'Brien families in memory of משה יצחק בן צבי הלוי. I think it's Hershey's sabba if I remember correctly zeidy a very special yid that I had the privilege of getting to meet a few times. Okay so today be'ezras Hashem a very beautiful strong piece. This is an exciting piece that has to do with this Parshas Yisro.
There's so much to there's so much going on so overwhelming. It's Kabbalas HaTorah and so much more all the details before and after Kabbalas HaTorah. But I think that today how we're going to be learning it is going to is going to expand our understanding and our consciousness as to what kind of a person did Hashem give the Torah to? What needed to happen in order for people to be able to receive the Torah? What needed to happen? What type of a person needed to show up at Har Sinai? This is a beautiful way that Reb Shlomo is going to going to show to us. I don't know if we'll get through the whole thing but at least we'll give it a good shot over here.
You're all very familiar with the whole story the whole shayla that Chazal have as to the night before Matan Torah. The night before Har Sinai. The night before what's that? Oh just one page. One page.
You're all very familiar with the famous question as to what were Am Yisrael doing the night before we received the Torah? The famous story that they were schloofing. And everyone's trying to figure out how that could be. How could that be? The Rebbe has an amazing mahalach Lubavitcher Rebbe has an amazing mahalach on this that we've learned in the past. It's very special.
There are a lot of different ways of understanding it. But the way we're going to see it today דורש הרבה עומק בלב. It demands a lot of depth in the heart because zeh lo nishtana it didn't change what happened the night before we received the Torah who we were what kind of people we were and what we are now.
זה אותו עניין בדיוק.
The Torah I just want to say like this on outside of the text. The Torah was given for such a deeper reason than having laws and having a derech of life. The Torah was given to completely transform who we are. Literally to transform who we are.
And we're still working on making sure that we're receiving the Torah properly. So this is obviously very much like a Shvuos kind of a teaching because when we celebrate the actual giving of the Torah, the receiving of the Torah, but we all know that whenever we read these parshios, so these kedusha of the moadim like we said a few weeks ago about Pesach, they pop up also so the light of Shvuos is in the air as well. So it's very demanding this Torah, it's a pretty demanding piece, but it's worthwhile. Right?
ויצא משה את העם לקראת האלהים מן המחנה.
So this pasuk is a pasuk that if you learn Parshat Yisro, this is not one of the psukim that stand out, like if I asked you tell me an amazing pasuk that you have a lot of divrei Torah on for Parshas Yisro. Nu, what would you say? Give me a few psukim. Huh? Vayishma Yisro Kohein. The drashos on Vayishma Yisro.
The character traits. Huh? Yisro told Mosheh when you appoint the judges. Aderaba, the parsha that Yisro ve'atah techezeh, nachon? Or Anochi? Vayichad Yisro.
ואתם תהיו ממלכת כהנים is that...
that's already also in this parsha, right? There's a lot of different things.
לא תעשה לך פסל like... but ויצא משה את העם לקראת האלהים מן המחנה tzarich iyun gadol. What word here is the most important word I think in this pasuk? Think about it for a second.
Huh? Likrat? Likrat yachol lihyot. Could be. What else could be? Vayotze. Vayotze.
Why? What's the lashon of Vayotze? Got to leave where you're at. What's the diyuk? What's the diyuk of the word Vayotze the way that it's spelled over here? Lashon hoveh? Im vav? Well, it's very much related to a pasuk that Moshe Rabbeinu that the Torah uses after Krias Yam Suf. Doesn't say Vayisa Mosheh. What is the lashon there? Vayasa Mosheh.
What's the lashon... I mean doing a little bit of ulpan this morning, don't throw chairs at me. Vayotze, Vayasa. What does that mean? Vayasa Mosheh is that they wanted to stay there by the tripping off the miracle of Krias Yam Suf.
Vayasa Mosheh is that he had to kind of forcefully make sure the show kept on going. Vayotze Mosheh... what could it have said?
ויוציא משה את העם לקראת האלהים מן המחנה. Ma zeh Vayotze? So Vayotze is this inyan of Moshe Rabbeinu had to kind of shlep people out of bed likrat ha-Elohim to meet the Ribbono Shel Olam and they had to go out of the machaneh towards the har.
Zot omeret, the am themselves were not sure if they were ra'ui to actually stand at Har Sinai. And there's a lot of reasons for this. Ulay am is lashon erev rav also, right? Gam kein there's a drasha on that, nachon. So they...
well, it's interesting. Erev rav had no problem believing that they were ra'ui, that they were zaka. They were fine. Actually erev rav is like if there's anyone more matim for them to receive the Torah it's me.
But because they were mit'arbev with the am, maybe that's what's going on over here. Okay, so now let's look inside. Sorry? Isn't it like something to do with... like it would make sense like the yetzer hara was keeping everybody down because of how high they could have gotten from this? Like that's why they just literally went to sleep.
Chiddushei Reb Yonasan, could be.
בלילה לפני ששמענו את קול השם, the night before we heard the voice of Hashem, משה רבינו הלך לכל בית והוציאם בעצמו להר סיני. Moshe Rabbeinu is coming to your tent, to each tent, and he's saying, you know that whole thing that like we've been preparing for, where are you? Like come, you have to come too. It's very strange.
Nishma muzar.
יצאנו ממצרים הלכנו במדבר מפסח עד חג השבועות בשביל אותו בוקר מיוחד. We've been traveling for a while now since we left Egypt for this great morning.
האם לא כולם ידעו שהקדוש ברוך הוא ידבר איתנו באותו יום לפני עלות השחר? What, we didn't know that was on the...
we didn't know that was going to be? We forgot about that? It's something like we miscal... we miscalculated days, but not over here. Here there's no miscalculation. Here there's something else going on.
What's happening over here?
אם ידענו את לוח הזמנים מדוע היה משה רבינו צריך ללכת לכל בית?
ויצא משה. Why does he have to go to every home?
יש תשובה של הרבי הקדוש מאלכסנדר, we've... this is one shita we learned once.
הוא אומר כשאתה תלמידו של משה רבינו.
which is Alexander Rebbe saying that Moshe Rabbeinu realize there are talmidim of Moshe Rabbeinu and Moshe Rabbeinu is the one that when he's appointed to be the leader, what is his response to Hakadosh Baruch Hu? What does he say to Hashem? What's his knee-jerk reaction? Choose Aharon. The Midrash says he also said choose Eliyahu Hanavi. But he was arguing, the Midrash says for a week with Hashem, everyone else is so beautiful, they should be chosen. So the Alexander Rebbe saying over here, and we're not getting too into this right now, a little bit later we will, that the Yidden that reach the beautiful level of becoming talmidim of Moshe Rabbeinu that night before Har Sinai.
In the night before Har Sinai, what did they think? That they're not ra'uy. That everyone else, that even if they're ra'uy, there are more people that are much more ra'uy, that are much more suitable, that it shayach much more for them. They're so much more beautiful. They noticed and saw beauty.
They became talmidim of Moshe Rabbeinu. You notice beauty in everyone else. Ulam, however, השלב הזה שהופכים לתלמידיו של משה רבינו מתרחש רק כאן על יד הר סיני. But this could have only happened that they become people that notice beauty of other people, it only happened over here, it didn't happen until now.
When we were leaving Mitzrayim, no one had any inyan of like saying, oh no no, they're really worthy to leave Mitzrayim, I'm not. It's only over here that they became people that were like students of Moshe Rabbeinu that noticed other people's beauty and holiness. Only over here leyad Har Sinai. Something happened only over here.
It wasn't before. So now Rav Shlomo asks, מה המשמעות של להיות אחד מתלמידיו של משה? What does it actually mean to be a talmid of Moshe Rabbeinu? So he goes back to what we just brought up.
כאשר הקדוש ברוך הוא אומר למשה אני רוצה שתוציא את עם ישראל ממצרים, when Hashem tells Moshe Rabbeinu I want you to take Yidden out of Mitzrayim, I want you to be the one to lead it.
משה התווכח במשך שבוע שלם.
משה אמר אני חושב שאהרן טוב יותר.
ולדעת אחרים הוא אמר אליהו הנביא יותר טוב. And there's one other de'ah in the Midrash that says המשיח מתאים יותר לתפקיד. This is a Mashiach thing.
The Mashiach, the Melech haMashiach, it's him. He should be the one to take Yidden out of Mitzrayim. Vehitvakeach, he's arguing.
אבל הקדוש ברוך הוא אומר לא אתה זה שצריך לעשות את זה.
But God's not into this argument, he says no no no, you're the one. Mah karah kan?
כיצד היה יכול משה לנסות לשכנע את הקדוש ברוך הוא שמישהו אחר צריך לעשות את העבודה? How did we get to a situation that Moshe Rabbeinu, his first exchange with God, his first exchange with God is him trying to convince God to change his mind. You ever think about that? Moshe Rabbeinu's first encounter with the Ribono shel Olam is not I am your servant, I will do whatever you say to me. Moshe Rabbeinu's first exchange with the Ribono shel Olam is without saying it, he says I think maybe you're making a mistake.
That's why Hashem says vayichar af, like he was super. There's a lot of like even though like okay Moshe I see your humility and all that, it's why I chose you, but ad kan. Why does it say the first and not by the Sneh? No, by the Sneh. This is by the Sneh.
Everything that's happening over here is by the burning bush. This whole parsha. Wasn't that a few parshiyot ago? Yeah, sure sure, but the scene is we're learning about the first exchange. We're going to contrast it to here.
You'll see in a second. So it's a very interesting thing. Moshe Rabbeinu, this is what you're busy doing, the first exchange with the Ribono shel Olam? We don't think like this, we have like oh, Moshe Rabbeinu, the tzaddik who never chalilah would ever, how could you ever imagine Moshe Rabbeinu telling God that maybe he's wrong? Moshe Rabbeinu, you crazy? But what is he doing over here? He's basically telling the Ribono shel Olam, he's not saying you're wrong, but he's saying there are better people for the job. They really are, and he really believed that.
He wasn't trying to be a cop out, he wasn't trying to run away, he was just looking at what he thought was the emet of emet and said for this role of taking people out of Egypt and not being slaves, you need someone much holier than me. Pashut. So how could he have gotten to this conclusion? That's what Moshe Rabbeinu kept on saying to Hashem. But there's also a place where it could become the absolute anti of that, right? A self-deprecation, pure self-deprecation? It could, meaning not that it did, but there's a way to understand this as Moshe because if it was just the tachlis of anava, then Hashem would have said, he maybe would have said, you're right, and I'm keeping this parsha in the Torah to teach people for generations and generations to come that you should always look to find people that are more suitable for the job.
But that's not the end of that story. And I don't want to get stuck here because this is just peeking in to what the point of what he's going to say over here because now he's contrasting it to Har Sinai.
אז עכשיו השאלה היא, but now the question is like this: כאשר הקדוש ברוך הוא אומר למשה לעלות להר סיני כדי לתת לו את התורה, משה לא מתווכח. Interesting.
Hashem says aleih elai ha'hara, come to the mountain, receive the Torah. No Hashem, please send Aharon, send Chur, send Yehoshua, send the zekeinim. He doesn't there's no one he doesn't you notice that. He comes to Har Sinai, he goes he goes up.
There's no there's no like I don't know Hashem maybe there's someone more suitable for the job. Sneh, like the burning bush, Aharon, Eliyahu Hanavi, Mashiach. To receive the Torah, I'm coming right up. Let's understand there's six hands up right now.
I can't I can't take anybody. You guys don't realize that. I can't I can't take anything right now. Let's just keep on going strong for a few minutes and then and then we could we could take questions.
It's not questions, everyone has a lot to add over here. I know. But we'll get there, okay?
מדוע לא התחיל לנסות לשכנע את הקדוש ברוך הוא לתת את התורה באמצעות מישהו אחר? So why why didn't Moshe Rabbeinu do the same thing? So now this is all a prep for us to understand why we're learning this piece today, right? I remember that when I was transcribing this piece the first time I heard the words and I put it into the you know I was typing it. These are one of the pieces where you have to stop every few minutes and just and breathe because the flow of consciousness that was coming down with Reb Shlomo tying together so many different rebbes, so many different sources, so many different rishonim and acharonim.
It was all coming it was all coming together. So this is like we're learning it like this. This is like a very powerful tnu'at hanefesh, right? Very powerful movement of the soul. So stay with every word.
מה הסימן הראשון של עבד? The first sign of a slave.
עבד מודד ומחשב כמה הוא חושב שהוא מסוגל לעשות. A slave is someone who measures and calculates how much he could do based on how much he thinks that he can do. Okay, you need Rashi on that? Yes.
You need some Rashis on this. Okay. He limits himself? Mesugal. Either he limits himself or he or he doesn't limit him meaning the way that he functions in the world is based on how I see myself.
I can only do this much learning. I can only function if I have this much sleep. I can only speak to this amount of people. I can only fill in the blank.
It's a slave mentality. It's a slave mentality. It's a galut mentality. It's a slave mentality where I'm in the parsha of medida, of measuring all the time based on how much I think I know myself I measure my capabilities.
So Raziel, I'm going to go back to what you said. It is limiting even if you say that you can do a lot because the moment you say I can do a lot but not more, that's also limiting. Yafeh me'od. Very good.
Now let me ask you chevre, Am Yisrael in Eretz Yisrael. Just I'm jumping out of the text now just because it's so clear. Am Yisrael comes back to Eretz Yisrael after 2,000 years, right? In the beginning maybe there was this non-slave mentality of like wow what we could do. And anything's possible.
The measuring starts kicking in, the calculation starts kicking in, Hashem yirachem. It's a Beit Avadim. And what's the first thing Hashem tells us in Har Sinai? What's the Anochi Hashem Elokecha finish the pasuk?
אשר הוצאתיך מארץ מצרים מבית עבדים. I took you out of Egypt for a very important reason.
I took you out of Egypt to in order to make you a people that stop measuring and calculating how much you think you're capable of doing. That's a Beit Avadim. Look back inside. Again, מה סימן הראשון של עבד עבד מודד ומחשב he calculates כמה הוא חושב שהוא מסוגל לעשות.
You could be a parent like this. I can only be with I know myself. To be a good father, I know I can only spend this much time with my children. Hatzlacha to the wife of a person that thinks like that.
Hatzlacha to children that have to grow up in a house like that. That's a Beit Avadim. Children grow up in a mamash a Beit Avadim. I'm not saying don't go for your vacation afuch.
Go for your vacations, get recharged in order to keep on being Ein Sof. But to be stuck in this concept of I'm only able to do this much is always bringing you back to Mitzrayim. And the Torah Hashem the first thing Hashem tells us before any mitzvot, before halacha, he's telling us I took you out of a place called a Beit Avadim. That's why you're here.
That's why you're here. I'm giving you your potential quit disqualifying your potential. That's who you are. That's all here.
I'm giving you your your potential but potential also has a a limit energy to it, right? Even even the word potential. Like in Parshat Noach Reb Shlomo says the difference between Noach and Avraham Avinu is that Noach realized that Noach thought that reaching your potential is the greatest thing in the world halevai we should all reach our potentials and that's the way you know Western world tells. Avraham Avinu realized it's about reaching beyond my potential. So I hear what you're saying.
I'm giving you a beyond your potential reality to live in. Choose it. Choose it. Well once you reach that point that's also limited because you think that you're at the point that you're It's not limited because it's Ein Sof.
It never end there is no it's a game. Because whatever you thought it was, once you get there you realize ma pitom.
יש כאן יותר מזה.
יש כאן יותר מזה.
יש כאן יותר מזה. Pashut. Galut, second line on the bottom paragraph.
גלות היא כל כולה עוסקת בחישובים.
Galus is busy is a mind that's busy with calculations.
אתם יודעים מה זה אדם חופשי? What's a free person?
חופש זה לא אני יכול לעשות מה שאני רוצה. A free person is not I can do whatever I want.
להיות חופשי פירושו שכל מה שאני עושה אני לא מודד.
אני לא מודד בכלל. Do you understand the difference? Razi also say it. Like you're not measuring everything when you're in the moment, you're not like judging it and analyzing it and thereby limiting it. And and also deciphering its success rate or you're not ata lo shamah.
You're not in that game. mamash bitul. Yeah, you're not in that game. You're a free person.
So it's not ah I'm free now out of Beit Avadim now I can do whatever I want. 1972 famous concert Sinai Temple Los Angeles 1972 day before Yom Ha'atzmaut Reb Shlomo's benching Sefirat HaOmer on stage. And it was it's one of the most powerful powerful evenings I ever heard. Also because I I'm from there so I know I know that that that place so I can I can envision it and there were Yogi Bhajan was in the audience was a far out night mamash far out night.
Reb Shlomo's benching Sefirat HaOmer and he first says it in Hebrew and then he says it in English. And when he says it in English he says today is such and such days that God made us free. Not free to do whatever I want. Free to serve God without anyone telling me that I'm capable of reaching so and so.
Freedom I forgot the lashon. He change he be'emet he enhances in such a profound way what the musag of chofesh is. Here he's saying chofesh we didn't believe slavery to do whatever we want. We became free from the way that we function and the way that we think.
We stopped thinking like slaves. Yeah. Because Behechlet. Veze lo oved, right? Sorry? Difference between eved and oved.
That's very good. So eved, eved Hashem means something that I did. Oved Hashem is I can't tell you what I did because I'm still doing it and I don't know how deep this is going to go. I've no idea how far this is going to go.
Nachon.
אם מישהו מתקשר אלי ואומר אתה יכול לעשות לי טובה, העבד עונה: אתה באמת צריך שאני אעשה את זה?
אני לא חושב שאני יכול לעשות את זה, אתה בטוח? Right? You call a friend and ask him for a favor and if he calls back and says are you sure, you sure you need me to do this? Okay maybe, I don't know if I can, that's he's saying that's how a slave answers. Aval ata omer, lo meshane.
אני אמצא מישהו אחר.
I'll find someone else.
וכשאתה מבקש טובה מאדם חופשי when you ask a favor from a person that's free, hu omer: אני לא יודע אם אני יכול לעשות את זה אבל למי אכפת?
אני אעשה את זה. The way he says it here is gevalt. He says when you ask a free person for a favor, it's not that he knows how to do it.
He doesn't know if he's capable of doing it. He's saying I don't know if I can do it, but who cares? I'm gonna do it. Since chofesh is the same as chipess, to search, so he's like searching for, see if he can do it or not. He's going to do it.
He's not going to say I can't. He's going to do it. Will he end up doing it? More probable than the person that's wondering if he can do it, yeah. And me'ala, you listen, let's be real.
A chayal that goes out to the sdeh krav, of course they have to be chadur motivation metorefet. That means they have to be completely, you know, filled and immersed with motivation, tremendous motivation. Do they know if they're able to end up doing the tasks that are at hand? So beseder, they have all the pep talks and all the, you know, the psychological aspect of what a chayal needs, right? But the chayal doesn't sit there in calculations. He trusts based on the information given to him by higher command or by intelligence that they're going to, this is what needs to be done and that they have to do it and then they go and they do it.
But a real chayal is a free person. He's saying I, can I do it? I don't know. But of course I'm going to do it. Right? I don't know.
Lo yodea. Sometimes people get stuck in the parsha of marriage before they get married and it's all cheshbonos. I don't know, could I, could I do this? Could I live with this person? Like could I actually do it or not? A free person says, could I? Listen, I have no idea, but I'm going to. I'm going to.
The person that says I could, that's also limit, that's also a limit because you're saying you know what you're capable of doing. Chofshi is I don't know. It's listen, person stands, I always think about gerim. I see these videos sometimes that the army sends out when, you ever see the videos the army sends out of these gerim and gerot and hitragshut! The what? Hitragshut! Ze mashehu, ze mashehu, ze mashehu madhim when they say Shema Yisrael and you know, the bawling, the tears, it's mashehu, it's, you have to see some of these videos.
They're really, really incredible. So I always think about this, that if you ask them at that moment, because they're supposed to be, you know, and you have to ask them are you mekabel on yourself everything, right? Do they really think they're capable of now keeping all of Torah and Mitzvos? Right, so we were like, we have this sarcasm with it, when I wake up in the morning, do I think that I, frum 45 years, that I'm able to keep all the Torah and Mitzvos? That I can understand it all, that I could figure it all out? No. But what gets me going? Because Hashem spoke to me at Har Sinai and he told me, I plucked you out of a Beit Avadim. I plucked you out of a limit, a limiting way of thinking, a limiting way of breathing, a limiting way of planning.
That's, it all goes back to the first pasuk. Everything. And that's why I want every person in here to think about the Beit Avadim that you may still be stuck in in terms of what you think you're capable of doing, who you think you're capable of being. There's so many people that haven't moved to Eretz Yisrael because from that exact space of Beit Avadim but it's wrapped around ke'ilu it's the whole with the whole the holiest of reasons, right? So let's leave them, forget them, not forget them, but that's not they're not the topic here.
Topic here is here, us, Yidden that moved here, that are living here. What are we capable of doing, who are we capable of being? Parshas Yisro comes to remind us, Hashem gave you the Torah to take you out of cheshbening out how holy you think you can be and how much you're capable of accomplishing or not accomplishing. Zeh kol Galus. That's all Mitzrayim, that's Beis Avadim.
And I'm saying ultimately once they went through this process of immersing their mouth vechulu and Har Sinai to which they said Naaseh V'Nishma before without even knowing what they were signing up to do they said we'll do it. That was the proof, that was the Gushpanka Chazal say that when they said that, that was basically Hashem Yisborach hearing from them I'm in for what you're for for this real purpose because Naaseh V'Nishma can only be said by people that realize that they were really taken out of a Beis Avadim and Eved could never say that. He first had to hear what his job was. An Eved could never say that.
Ever. Never. He can never say such word. He would say נשמע ואולי אני אשמע ואולי אני אעשה.
But Naaseh V'Nishma is the most cherut-dike answer that a person could ever could ever say. The world looks at that answer and says ah what fools they don't even know what they signed up for. The Torah says ah what what Yidden, what Bnei, what human beings, gevalt, how much they understand the point of Yetzias Mitzrayim and the point of the giving of the Torah. You have to have overcome fear of failure almost on some level because it's like when he says Aval limi echpas that to me speaks of like it's like he's not saying I'll do this and I'll succeed.
Right. I'll do it and like what's the worst that happens. Well, but you have to say that to yourself. Forget about what other people will say about your possible failure.
And if I fail, yeah. If I fail, yeah. Great. At least I know.
I watched a, you know, I say this usually in Elul but I feel like it's popping up in the air right now, that movie. The one movie I've ever recommended to watch. Die Hard 2. No, I'm kidding.
The one movie I ever recommended to watch was called... the one with the... yeah, Defending Life. Defending Your Life, I think it's called.
Right? Defending Your Life with Albert Brooks. There's a mahalach in this movie about a person that that... I'm not going to ruin it cause you should watch it, but basically realizing that in the Shamayim they only judge you based on how much did you live your life in fear or not. That's the whole mahalach.
That's the whole mahalach of of how they according to that shitta, Albert Brooks is a Yid so I'm sure the producers were Yidden too. I'm sure there was something going on there that was pretty special. But that's exactly what it is. Limi echpas, even me, even even ani, limi echpas, who cares, right? Now, listen to this.
This is unbelievable. This this next line: כשהקדוש ברוך הוא אומר למשה תוריד את התורה מהשמים. Come down, come up to heaven, bless you, and bring the Torah down from heaven. Hu lo madad.
He didn't measure. He didn't calculate if he's capable or not like we said before. Lama lo? Why didn't he?
כי היינו ממש מחוץ למצרים. Because we were out of Egypt.
Now, where did the Sneh take place? Does anyone know? On Har Sinai? The Sneh, it's an interesting thing, the Sneh according to the Midrash, the burning bush, took place on Har Sinai. What's the difference? The same location but Yidden were still in Mitzrayim and Moshe Rabbeinu was so connected to the neshamos of Am Yisrael that he was not able to take himself out of that headspace and be in the same exact place where Hashem says Anochi Hashem Elokecha. Same exact location but because we were still in Egypt, the am, the people, the brothers, the sisters, the am was still in Egypt.
זו הקדושה של משה רבינו, הקדושה של מנהיג שהפך לחופשי.
Moshe Rabbeinu's whole inyan is his holiness, the holiness of a manhig that became free. Now we do know that Moshe Rabbeinu had to experience this on a personal level as well because Moshe Rabbeinu's one of his claims to Hashem as to why he shouldn't be the person to do this is because of a calculated limitation. What which one was that? Speech impediment. What's the last sefer of the Torah called? Devarim.
Yeah, who's Devarim? 37 days Moshe Rabbeinu is giving over a speech. The Torah itself... This Torah is for Moshe. Huh? This Torah was just for Moshe Rabbeinu.
Ah, so there's - this is - you're bringing up something good about. Listen to what Yeshua is saying. There are certain Toras that you could really learn them as if they're just for Moshe Rabbeinu. Certain Mitzvos even that in the Pnimiyus shebePnimiyus, it's just for Moshe Rabbeinu.
This could totally be one of them. There's another one. It comes in Parshas Bo. The Torah is commands Am Yisrael to tell your children every year what happened in Yetzias Mitzrayim.
והגדת לבנך ביום ההוא. The Shaila, it's a famous Malbim I think and the Maharal speaks about this. There's another Mahalech. Who says it? I forgot right now.
The question is the second year of leaving Mitzrayim after we left Mitzrayim, right? After we were in Mitzrayim, why should there is a Mitzvah of Chiyuv to tell your children? They were all there. They saw it with their own eyes. Moshe's kids weren't. The only kids that weren't there were Moshe Rabbeinu's children.
They only came afterwards. They were still in Midyan, right? Right? Gershom and Eliezer were not there. That means that Hashem made a whole Torah, a whole Mitzvah really because Moshe Rabbeinu had to be Yotzei De'ei Chiyuv Sippur Yetzias Mitzrayim the first year because it was only the Rabbeinu household that didn't have the live experience. It's an unbelievable thing.
To make up for the Mitzvos that he couldn't do in Eretz Yisrael. Yachol Lihyos. Yachol Lihyos. Could Moshe have possibly said I'm not the right man because he knew that he's not going to go to Israel? So how could he lead the Jewish people home if he's not going to go home? Wow.
But it doesn't say that. It says specifically that he didn't know. Yeah, but he's Moshe Rabbeinu. He didn't know the way that we don't know, but on the Emes did he know? That's a very, very, very powerful Torah.
I'm not going to answer that. I'm going to sit with that. That's very strong what you just said. Did anyone ever hear that Kasha before? No.
שמעת את זה פעם? No. Chas v'shalom. I think he wasn't just that it was about being. I think he didn't understand the job.
When you have a pre-conceived notion of what the job really is, you think you may not be fit, but Hakadosh Baruch Hu has plans that we don't understand, the fullness of the plan. So Moshe could be - Moshe Rabbeinu, what I think at least, that he didn't understand the plan. He didn't understand the job. And Hashem is telling him, "No, no, no." Could be, could be.
But what Ari brought up is - I mean doesn't negate what you're saying at all. It's a very deep, deep Inyan. It's a very, very it could be, listen, these things to understand Bichlal how Moshe Rabbeinu doesn't agree right away to what God says the first time God reveals himself to him Bichlal, just that is crazy. But it's so deep.
It's telling us why are you asking me to pitch in the first inning if you already know Lichatchila I'm not going to be able to finish the game? That's what Ari is saying. That's what Ari is saying, yeah. I don't think so, because he's a starter. Is there any Inyan there because the people he suggests don't go to Israel either? Who? Aharon didn't go into Israel.
Okay, but it's like Al pi nachon.
על פי הפשט הזה it wouldn't it wouldn't add up. Not everyone says that's the reason, though. Maybe - maybe it has to do with and we've spoken about this that I don't think it's false humility.
It's like real humility. Moshe Rabbeinu standing at the Sneh the first time and he's saying I'm not the right guy for the job because he really thinks that there are other people better suited. But then Hashem says no, you are the right guy for the job and Moshe says okay and he eases into well this is I am the right guy for the job, Hashem said so, so my shoulders now can handle that and he's already accepted that and there's no more arguing. It's like he goes up Har Sinai to accept the Torah without argument, without back and forth because he's already understood and accepted this.
Well over here he's - yeah, he's in a completely different place by here. By here is a different - it's a different place. Once Hashem believed in him. Ah, so wait a second.
This is it. You know there was a Bas Mitzvah girl I had an amazing you know I meet with all the Bar and Bas Mitzvah kids. See, yesterday Chaim Dovid's daughter, she's turning Bas Mitzvah tonight. She's she's Gevald, this girl.
So she they came to meet with me yesterday and what came up from the whole Inyan of sitting with her was that and I knew her - her grandmother, Batya's mother, Chaim's mother-in-law, Masha Fogel Tocker. She was a big Tzaddekes. She was Niftar a few years ago. She used to come to all the shiurim.
She was very sick. She used to come here mamash filled with pills, popping pill after pill. She had cancer. She was in such a—it's very sad but she was a big balas emuna, an amazing balas emuna.
She had a profound impact on me. She really did, she was learning with me from the early days here. And her whole inyan was that understanding anything regarding Torah and mitzvos, there's a prerequisite. What's the prerequisite? That if Hashem did not believe in you, He wouldn't give you something that you're not able to accomplish.
God's not cruel. God's not cruel. Hashem gives you something only because He believes that you have it, that you could do it. That's the only—that's the tenant of faith.
That's what was coming up yesterday about our Bar Mitzvah talk and it really connects to what you just said right now because now Reb Shlomo's going to say basically the same thing in his own language. So again, third paragraph. I'll read with this third paragraph even though this is much longer but you should see it for yourself.
זו קדושה של משה רבינו.
הקדושה של מנהיג שהפך לחופשי.
וזה היה השיעור האחרון שהיה עליו ללמד אותנו לפני שקיבלנו את התורה. Moshe Rabbeinu had to give one more shmuz before we received the Torah. He had to give over one last teaching.
What was the last teaching Moshe Rabbeinu had to give over? It's the pasuk Vayotze Moshe that he pulled them out of what?
השחרור מתרחש כשאני חופשי לחשוב being free occurs when I'm free enough to think שלא רק כל מי שסביבי הוא קודש קדשים ela gam ani. I am too.
אם לא תלמד זאת אל תטרח להגיע להר סיני. If you didn't learn that, don't bother coming to Har Sinai.
Har Sinai's not for you. Theology is for you. Jewish history in in in the academia, that's for you. Not this.
Anochi Hashem Elokecha. I'm yours.
אשר הוצאתיך מארץ מצרים מבית עבדים. That's the whole thing.
And Moshe Rabbeinu was preparing them to hear the first to ba—it's like such a beautiful connection of this last shmuz that Moshe Rabbeinu's giving before we receive the Torah and then Hashem starting to speak to us at Har Sinai. And if Am Yisrael—now when we say like you should feel like you're also kodesh kodashim, so everyone has the shaila, well how do you reach a place of anava or bitul if if you're supposed to think that you're kodesh kodashim? Do you think bitul means that you come to the conclusion that you're a rasha merusha? Do you think bitul and anava means that Hashem wants you to realize how filthy you are and point out the good things in other people? Mah Pitom. Rebbi Nachman knew that this would be a fear. And therefore Rebbi Nachman in Azamra after he begins talking about everyone else's finding the nekudos tovos in other places, he basically said, listen brother, if you can't do this in yourself, don't think you could really see good nekudos in other people.
You can't. So this Torah of of Moshe Rabbeinu telling Am Yisrael right before Har Sinai, I know why you're staying in your room. You're staying in your room because of like elementary school anava. Right? And Moshe Rabbeinu was saying I was there.
You guys staying in your tents and not showing up at the at the Har right now, that's like me at the burning bush telling God so many people here are so much holier than me. They're kodesh kodashim, have them and do it. But Hashem showed—Hashem revealed to me that He believed in me so much that I could become a free person. But the only prerequisite is that I have to believe that I'm made from kodesh kodashim.
And that's what I'm telling you guys as well. I know your holiness is coming from a place of thinking that everyone else is holy. And it's gevalt, it's beautiful. But that's not for—that's still a limiting way of viewing Hashem and the world.
Har Sinai is about freedom, it's about cheirus to to soar in the places of imagination of who we could be and who we already really are. So I give us a beracha today right now. Things that seem impossible for us to become. Elements of our character.
Stages in our life. All those things that based on our measurements, based on our measurements and calculations should have a yetziat... Mitzrayim out of Beis Avadim this Shabbos, this week, and the zechus of the Torah that we just learned today be'ezras Hashem.