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A new learning series with Rav Shlomo Katz on the sefer יין ישן by Rav Nissan.
Rav Shlomo returns to the inner foundations of Jewish life through a sefer that brings the world of Chassidus into clear, living language.
These shiurim are about the basics in the deepest sense: Emunah, closeness to Hashem, the Jewish soul, and the foundations that help a person live with more depth, simplicity, and truth.
Okay, chevra. Good morning everyone, shkoiach for coming. Month of Cheshvan sponsored by Dina Thoben for the refuah sheleimah Malka Aliza bas Mazal, and anonymously for zivug hagun for Esther bas Rachel, Nechama Miriam bas Tzena Perl, Yaala Avia bas Chana Devorah, Galia bas Yehudis. And by the Finns, Ayla and Yonatan Finn for a complete refuah sheleimah for Ayla's mother, Yehudis bas Sarah.
The week is sponsored by Yeshira Edelman, dedicated to all those in need of healing בגוף ובנפש. Thank you for thinking of us, Yeshira. Also, also, one of the This is מאוד חשוב. One of the one of the women that learns here for years I know her from when I first moved here to Efrat many years ago.
Dalia, Dalia Orlev. You know Dalia? Eddie, Eddie and Dalia, Eddie Dalia Orlev is in critical condition right now. I'm sure, chevra, do you do you recognize her? She's very short, very fine. Dalia.
So she she needs a a big refuah. It's a nes. So I want to learn for Dalia bas Sarah. Dalia bas Sarah.
Okay, I'm still working on the sefarim, guys.
אין יאוש בעולם כלל, don't give up. Eli Sharaf was going to help me schlep them from New York, but I I couldn't even figure out they're for sure if there's a situation cuz he's in he's in He's flying back from New York today, I think. B'seder, we'll figure it out.
I guess we have to want it. We have to want it more. We're picking up on דף ז, but I'm going to we're going to finish this perek today b'ezrat Hashem, the second perek in Yayin Yashan. And we're talking about ikarim of emunah.
From the beginning it's been this question of if you ask a a a non-Jew, "Do you believe in God?" the question is the answer is either yes or no, "I'm a believer" or "I'm an atheist," right? By a Yid, when you say, "I believe in God," you know how much is in that in that answer? It's so much more than just saying, "I believe there's a God, or I don't believe in there's a God." Because what does it mean when I say, "I believe there's a Ribono Shel Olam"? What does that actually mean? It'd be good for us to know, what does that actually mean? That's basically what this sefer so far has been answering for us. And this, what we started off over here, מעיקרי האמונה, we're speaking about what is how big a Yid is. And we were speaking about this on Monday. And he brought you the Baal HaTanya, the Baal Shem Tov, the Shem Mishmuel, the Ramchal, Rabbi Baruch Mezhbizher.
So every time we open the the Meor Einayim, the Ohev Yisrael. Every time we open up this sefer, I'm like, okay, who's going on the field trip today? How many more How many more rebbeim are we putting into the backpack today, you know? There's a lot, a lot in here. So, let's pick up on the bottom of דף ז, והנה.
והנה מלבד גודל החשיבות שיש לבני ישראל בכלל, so it's great to know there's a concept Am Yisrael, and as especially like we said on Monday, that when ten Yidden just get together, the malachim themselves, remember we said this? The angels themselves would be מתבטל במציאות.
They They wouldn't They would They would in Shamayim they say, "Shh shh shh shh shh! Ten Yidden are together." So that's a beautiful thing to say as a as a klal. Yafeh. Shkoyach. But we have to go to the yachid now.
והנה מלבד גודל החשיבות שיש לבני ישראל בכלל יש גם חשיבות גדולה ומיוחדת לכל אחד ואחד מישראל בפרט, כי אין לך אחד מישראל שאין לו תכלית מיוחד בעולם. There's no such thing as a purpose not purpose a purpose one individual not having purpose. I'm sure you got the knock on the door yesterday as well, like I did, where we had these beautiful four chavrah. There was a Kaufman and a Salter knocked on our door, and two other friends.
Talmud Talmud Torah? They came They came to the shul before Minchah Maariv and they They also did it? They made an announcement for the shul. It was so beautiful. These kids came.
בן כמה הם? Hadar.
שני?
בן 45.
אה? הבן?
הבן, בן 18. No, no, no. You're younger You have a younger son, don't you? Hadar? Yeah.
אה, הדר בן 11. Okay. I didn't even know this happened. They were Yeah, yeah.
Exactly. And so it was so beautiful. Yeah. So these kids So they came knocking on the door.
It's mamash I see it from this. They come knocking on the door, and they they Did anyone else get this in their house? So they said, you know, usually we don't get, because where where our house is, we're like, you know, we avoid all the trick-or-treaters on Sukkos and all these things, cuz we're kind of like inside. It's not like like let's say Moishe's place, boom, middle פיטום הקטורת, so everyone is going to come there. So it's relatively quiet, but once in a while, the meshulachim know where we live.
They They do. They They They know that, but so these kids come in, and they say, what was בלשון? We didn't even understand what they were saying.
גלגול גלגול שקל. I'm thinking, is this a new game? Like We were we were rolling other things when we were younger, but גלגול שקל, to roll a שקל, לא לא הבנתי.
So, they said, no, it's like they give us a shekel. This I was it was gevalt. They give you a I think that's what it was. I think we did it right.
They give us a shekel, and then you give back, I think, anything. Like we thought that they were collecting tzedakah for some Bnei Akiva מחנה or something. Like no, no, no, and then our other kids explained to us, it's about you give back something and then they go to the neighbor. I don't know if you were home, Danny, but then they then they go to you, and then they continue.
It's like pay it forward, but in a in a like a tzedakah kind of way, it was beautiful. Think about that, that those kids each of those kids going and doing that one action, right, can make them feel, wait a second, I am actually creating a chain of reaction of kedushah in this world by my in in in the most individual way. Now, many people get swallowed up in the klal, and that's a problem. I could know how much it's important to be part of a klal, but like Rav Shlomo says, everyone just becomes the same bagel and lox at a certain point.
The tachlit of the yachid of the individual is מעיקרי האמונה that I, myself, am made out of something just not just when I'm in a when I'm in a minyan. And I'm not, trust me, I'm not trying to push you guys to daven b'yichidut, but I'm just trying to point out that the power of the yachid on his own, זה משהו משהו מעולמות העליונים, כי אין לך אחד מישראל שאין לו תכלית מיוחד בעולם. Again, these are things we probably heard many times, but the way that he brings this down with the tzadikim that he brings this down is so beautiful.
כמו שכתב בחידושי הרי''ם.
Welcome, boys. Zaidy is welcoming us today.
כמו שכתב בחידושי הרי''ם שכל אחד נברא לתקן דבר מיוחד בעולם שאין אחר יכול לתקן. To discover what this is, is what we spend most of our lives on.
What's that one thing that I was brought to this world to do that no one has ever been able or destined to before, nor ever will. Not only that they weren't able to do it, they weren't destined to do it. Bidyuk. So, I have to find out ממה אני עשוי.
What's special about my neshama? Like what's special about it, right?
מה מיוחד בי שאין באף אחד אחר? What am I here to do?
וכיוצא בזה כתב ביסוד העבודה בשם האר''י. Baruch Hashem, the Arizal is coming to shiur.
שאינו דומה אדם לאדם מיום בריאת האדם והלאה. This is a klal from the Arizal.
Even though people may look the same, act the same, there's no God, that's what Rav Shlomo said, שמע ישראל ה' אלקינו ה' אחד. You know what אחד means? God hates imitation. God's not into imitation, God's not into duplicates. And many times we walk into You know how many years I spent I told you my father had to convince me to bring my guitar when I moved back to Eretz Yisrael at 22, why? 'Cause I said, אבא, כל אחד ואחותו ואמא שלו מנגנים בגיטרה מנגנים ניגונים בארץ.
I wasn't going to bring that, I was just going to come learn in yeshiva, and my father had to convince me, 'cause I said, everyone plays guitar, everyone that looks like me plays guitar v'chulei. So אבא, מה זה משנה, you know? It's a very, very deep inyan to believe that the way that I'll play guitar, or whatever that means for you, was never played before. It was never played before. The older we get, the more cynical unfortunately we become when we see people like a new new חבר'הלך on the scene that look like, you know, new rebbeim that sound like the they're like, oh, what is he going to say? He's going to quote the Baal Shem Tov, he's going to try to sound cool.
If everyone's trying to figure out how their way of saying the words חלק אלוק ממעל sounds, יש פה משהו גדול מאוד. And the Arizal says, אינו דומה אדם לאדם מיום בריאת אדם והלאה, ואין אדם יכול לתקן מה שחברו מתקן. There's nothing I cannot fix what you are here to fix.
אין מצב, אין מציאות כזאת.
וזהו טעם שנמשלו ישראל לכוכבים. Another reason why we're likened to the stars. We saw one reason on Monday. Remember what we said on Monday? Why are we likened to the stars? Far, not so big, at all, but the closer you get, the more massive it is.
כמו שכתב בשפת אמת.
כי כל שפת אמת, פרשת שמות 1874.
כי כל כוכב מושל על הארה הארה מיוחדת אליו, every star governs over a specific illumination that's שייך just for him, וכן נשמות בני ישראל מאירים בהחשכה של עולם הזה, ויש לכל אחד הארה מיוחדת. Now, this is more true nowadays than probably ever since like maybe since 1946, but there's such a Such a thick layer of sheker in the world that doesn't seem to be going out easy.
Doesn't seem like this sheker that's in the world is going down easy. It seems like every time we think there's maybe a little bit of an illumination of of light, they come back with thicker layers of sheker, right? Every single one of us is a star that has to shine, because the world needs to become illuminated. Yeah, Gefen. If I can take the chiluk from above and bring it down here of klal u'frat, of like or like כלל ויחיד, that I can take this idea and walk around with it in a klali way, but if I start getting too in the weeds of specific, like I'm actually being metaken this apple right now, or like whatever is the avodah, like it can get confusing because there's no certainty.
No one's no one's recommending you to do that. So I guess how how do you get to not just having the the same problem of feeling like this is all just כלל statements and not not actually getting to a tachlit? Listen, it's not a cop-out answer what I'm going to tell you, but I don't think it's possible in today's day and age without hisbodedus. I just don't think it's possible. I think the noise is so loud.
And mamash to respond to the heart of your question, how, the how, it's so loud and noisy out there. I don't really think it's possible today without developing a personal relationship with the Ribono Shel Olam through hisbodedus, and then realizing what you sound like and what's coming out of your mouth when you're truly standing in the presence of God. I don't know of any other ways. I mean, I know of other ways, but I don't think that they're effective as much as we are in this dor.
לא יודע. That's what I think. But it's a good sheilah. But I just want to address what you the first thing you said: the inyan of trying to fix apples and stuff like that, I know chevra that fall into those things, be'emes.
Leave it for the tzadikim. Leave it for Rabbi Shemaya to to bring him like, you know, bring him a an אגס, how do you say אגס? A pear. Bring him a pear, have Rabbi Shemaya metaken it, have Rav Yaakov Meir Schechter metaken it. Leave those things for the for the you know what I mean? But I know chevra that get stuck in You understand what Gefen's bringing up? Like when it's like, "Oh my God, I'm here to fix the way I'm supposed to fix.
I could fix anything. I could look at cats and have this" Most people that get into that stuff don't don't last and they don't end up in a good place.
זה, תשאיר את זה לצדיקים. Leave it for them.
Okay?
ומלבד מה שלכל אחד מה שיש לכל אחד מישראל תפקיד מיוחד, גם יש לכל אחד מישראל מעלה מיוחדת מה שאין לשום אדם אחר בעולם. You have a maalah that I'll never have. I have a and this doesn't this is not gaavah, it's just a metziut. I have a maalah in me that you don't have, and you have a maalah in you that he doesn't have.
This is just the way it works.
כמו שכתב בדברי בינה. Divrei Binah, anyone remember which chassidus this is? This is Biala. And he said in the name of the Rav HaKadosh Rav Natan David Shidlavtzer, I just want to mention his name because he's one of my favorite, based on one story that I say every year.
Remember the story about the Rebbe that was told by a doctor before Yom Kippur not to go into the mikveh because it's too dangerous for him? That's him, Rav Natan David Shidlavtzer. I think he was one of the grandsons of the Yid HaKadosh of Peshischa. So Biala comes from that line. Rabinowitz was the last name.
שבכל אחד ואחד מישראל יש מידה טובה מיוחדת גנוז בתוכו בהסתר שאין לשום אדם אחר. It's funny, my maalah is so hidden, it's not just hidden from you, it's hidden from me, too. That's how that's how precious it is.
ונוכל ללמוד ממנו מידה טובה זו אפילו בהבחור שבפחותים מישראל, וכיוצא בזה.
כתב הרב הקדוש רב אברהם מקאליסק, who's Rav Avraham of Kalisk, chevra? He's the original נפש בנפש חסידישע ייד. He made aliyah with Rav Mendel Vitebsker. They were the first two talmidim of the Maggid of Mezeritch. Remember the Alter Rebbe, Rav Mendel of Vitebsk and Rav Avraham of Kalisz were on their way together to go make aliyah towards the end of the 18th century? The Alter Rebbe realized how far spread his teachings had gotten and the chasidim and the צרכים of the chasidim, that he ended up staying, but those other two ended up moving to Tverya: Rav Mendel Vitebsker and Rav Avraham of Kalisz.
And they were the original they were talmidim of the Maggid of Mezeritch, they set up shop first, the first chasidim to come here. So he writes במכתבו בסוף ספר פרי הארץ וכתב בחידושי הרי״ם שיש לכל איש מישראל איזה דבר טוב בקרבו שמוצא חן בעיני השם יתברך. Do you know how hard we have to work with certain people to believe that? That there is something in you that actually Hashem gets nachat from just cause when He notices a shtikel of Himself in you? I'll tell you I'll tell you the vort. I'll try to give it over like this.
This is one of my favorite torot. I haven't found the source for it yet, but I'm sure it's in the sefarim. What the world when you read פרשת בראשית and you take out the last pasuk, what do you think that God was thinks about this world? What's the last four pesukim in פרשת בראשית? But let's get let's get messy with it. Like what what what did He say over there? Huh? Nu, Yalla.
So I'm happy to say יום יום, but say it now. It started getting bad, like Hashem made this whole thing and all of a sudden What's the language?
ויתעצב אל לבו. God started getting sad on His heart. He even uses a crazier lashon in my opinion: כי נחמתי כי עשיתם.
What does נחמתי in that in that reference mean? Regret. I regret creating. It seems, like the Zohar HaKadosh says, God created many worlds before this world, והחריבן. It seems that that was going to be the same story here.
And how does the parsha end? It's like a mamash mic drop of all mic drops. So you think, okay, He's going to destroy the whole world. No, no, no, no. There's five words that saved the whole existence of the world: ונח מצא חן בעיני השם.
Those five words keep the world intact. There is no world without those five words. The world should have been destroyed. What's Noach and chen? It's the reflection of each other, right? So He found His He was able to see His reflection when He looked into Noach, but further that Noach, somehow, and it's good to say this, it's פרשת נח, he saw a reflection of himself when he thought of Hakadosh Baruch Hu.
They saw a reflection of each other. I don't know, by some of us when we see reflection of us and our kids, it freaks the living daylights out of us, but על דרך פנימיות it's it is a one it's a beautiful thing, you know, it is a beautiful thing. It's funny, my family, the six kids, three look like my wife and three look like me, but it's very interesting. I'd say, "Abba, by us also, it's two and like two look like Mommy and two look like you, נכון?" It's interesting.
But the the the point over here is that saying most people, if you'd ask them, "Do you think Hashem sees a little bit of Himself when He looks at you?" most people would never say yes. Because we live in such I mean, this is good parnasah for Dr. Gans here, but we live in such a self-persecuted generation, which fills us with anxiety and any little tiny trauma explodes into something else, cuz a Rabbi told me something when I was young that I would never identify like on the notion of if Hashem would look at me, He'd see a little bit of Him. Or if I think of God, I see a little bit of me, never. Comes the Who is this? The Chiddushei HaRim: יש לכל אחד מישראל איזה דבר טוב בקרבו שמוצא חן בעיני השם יתברך, the same word.
There is something this is an ikar of emunah, there is something in every single one of us that when Hashem looks at, He sees there's this concept of chen, it's shining bright. And our whole lives basically this whole inyan of Avodat Hashem is is just to discover it, and once you find it, don't look back, don't doubt it. Plug in, you know, stronger than ever.
ועיין עוד באמרי פנחס.
I love how he just drops that in there. And who's Imrei Pinchas is R'' Pinchas of Koritz.
וכן, לענין שורש נשמתן שיש לכל יהודי שורש מיוחד. This is getting more Gefen, this is a little bit more for you, we're kind of talking right now a little bit more deeper kabbalistic things, כמו שכתב b'Maor Einayim.
Maor Einayim, Rabbi Nachum Nachum of Chernobyl. Chevra, if you know the answers, say it with pride, Chernobyl.
שידוע שיש ס' ריבוא אותיות לתורה, there's 600,000 letters to the Torah.
וכנגדן יש שישים ריבוא שורשי נשמות בכלל ישראל.
In accordance, right, keneged, the 600,000 root We mean here root souls of Am Yisrael, right? 600 This is the klal, 600,000 root souls.
נמצא שכל אחד מישראל יש לו אות או חלק מאות בתורה. By the way, Rabbi Nachman brings down in Sichot HaRan this inyan that it's a very powerful thing. We once learned it together, the chevra, right by the Tziyun in Uman, that when a when a letter when even a tiny letter is pasul in a sefer is is not written right in a Sefer Torah, the Sefer Torah is pasul.
Rabbi Nachman says, "If that's the case with the Sefer Torah, if you have שנאת ישראל even a little bit on one of the on one little Yidele, your whole concept of Ahavat Yisrael is pasul." There's no thing of like, "I have so much Ahavat Yisrael besides them," like we're seeing today in our מגזר. in our מגזרים, because of people's opinions, it's horrific. So these there's 600,000 root souls, and every single root soul, and that means they have an אות and a חלק in the Torah.
כמו שחסה, he says it right here, נכון.
כמו שאם חסר אות אחת מן הספר תורה, היא כולה פסולה.
לכן אמרו חז״ל, כל המאבד נפש אחת מישראל כאילו מאבד עולם מלא. Now what do you think that means?
כל המאבד, the Gemara in Sanhedrin.
כל המאבד נפש אחת מישראל כאילו מאבד עולם מלא.
What does מאבד mean over here? To write somebody off. Or to cause someone to feel like he's מחוץ למחנה. To tell someone your Yiddishkeit isn't holy enough, and make the guy think that, you know, Amalek would have gotten you, because you would have been in the back of the מחנה, right? You would have been at the end.
כל המאבד נפש אחת מישראל כאילו מאבד עולם מלא.
We also know the other way.
כל המציל נפש אחת מישראל, right? We've got the עיבוד and קלף thing going on. What's that? The עיבוד and קלף, going back to a Sefer Torah, that like to be able to make קלף fresh, like you haven't written on it before, it's a process called עיבוד, right? That's with an ע. Oh.
Sorry, almost. Almost there, yeah. He's going with gematriot in his head already. He's going with ראשי תיבות, סופי תיבות, גימטריאות.
The idea that actually aren't, like if you actually count the letters, there aren't 600,000, but the teaching is that the white surrounding it are hiding אותיות that we actually don't see. So bringing back this idea that, like, nothing is ever lost, that these Yidden are actually within that space that we just need to reveal. That reminds me of Rabbi Riskin's first date. Remember that story, did I tell you? You know what he did on his first date with his wife? He counted, they counted pomegranate seeds.
You guys didn't do that on your first date? You don't know the story about Rabbi Riskin? He told us this the first week in yeshiva. That's how he got my heart right away. I'm like, this, Rabbi Riskin, right? This is what he's telling us. Yeah, they sat down and opened up a pomegranate seed, and like everyone was too nervous to ask him, "nu, were there 613?" He just said, "No, we did the avodah.
Trust the process," you know? He should have a refuah shleimah b'ezrat Hashem. Yeah, Eli. I heard from Rav Simcha Zissel, like, one of the most powerful things I've heard from him often, Just a little bit louder. was about the concept of אהבת ישראל and this נקודה of the אות in the Sefer Torah, and you don't get your חלק of Torah without honoring each אות, each נשמת ישראל.
So if you don't have אהבת ישראל, you don't have the אהבת התורה, you don't really get your full חלק. It's meaning it's the only way to access Torah truly, like when you try to sit down and figure out the Gemara, or what we're doing now, learning now, and the hatzlachah is in the merit of the Ahavat Yisrael, because it's the ot of the Torah and I'm going to ask you, I'm going to I'm going to ask you a hard question. You know the song במדינת שמינים איננו מאמינים ובשלטון הכופרים, you know that song? Yeah. Are they אין אנו מתחשבים, are they considered amongst ganz Klal Yisrael? That's that's the uh the nekudah that really for for Erev Sukkot comes to true achdut and true אהבת התורה, they have to work on this, like it's the only way Who has to work on it? The chareidim.
I'm just wondering who falls under the 600,000, you understand my question?
שורש נשמות, everyone. Bediyuk. Bediyuk. That's exactly what I meant.
Everyone. Everyone. And Moshe Gersht was in the sukkah on, no, not Hoshana Rabbah, on Simchat Beit Hashoevah. Remember the vort he said? It's a hard vort.
He's right. I told him afterwards he was. Whatever, you have to It's a hard vort, but either Ahavat Yisrael is klal or it's not. You understand? That's why I used to force him to meet with all kinds of different people, or talk about If he would meet with it would change I forced him, I grabbed Matisyahu when he came to Matisyahu's uncle on one Shabbat Bereishit, and I brought him to Rav Simcha, and I said, I tried to be mamshich with that kesher with It fizzled out.
But at least they had that moment. I'm just saying these tzadikim are so they're such קדושי עליון, that I just wish we understood how this שישים ריבוא falls into the whole process, because it seems that things are getting lost in translation, so, you know, you chevra know, I got slammed this year for defending the chareidi approach, the the the ח- The the, not defending the chareidi approach, but basically being so against our chevra being so fast to write them all off because of their opinions, right? But we have it has to be on both sides that everyone understands just the fact that I love you doesn't mean that I agree with your opinions, but but Or the fact, no, but I have to like you. That's the inyan. You have to, honestly, you have to like.
You have to actually like. Love is an easy word. You have to like someone is much harder than loving them. Much, much harder.
To like someone, that's much harder than loving somebody. Love, I could say it's a general. I could throw that out. Ah, שישים ריבוא נשמות ישראל, I love the world, Ahavat Yisrael.
חביבות ישראל? To like someone? I like someone generally based on their opinions and their choices of life. That's what makes it so difficult. That's the ultimate. Be'emet, that's the ultimate.
It's just it's so hard that's the point. I know. I know. I know.
It's crazy. It's based on the this this point of the שישים ריבוא אותיות לתורה. There's no Listen, on the ride on the ride from back home, the ride to the airport when we were picked up in Monsey to go back to here, and this past summer, so I was just davening to Hashem that whoever drives us, it shouldn't trigger my children. Cuz, you know, the the heimishe taxi drivers in You know You know what I mean? Like the vans, the shuttle services.
Huh? So I was I was davening so much. I was like, please, Ribono Shel Olam, I want the last You're getting so nervous about this content right now. Don't worry. It's all good, it's all fine.
Don't worry. Jacob said It's like my my conscience, my my moral conscience is over here. Now, listen. So I was davening, Ribono Shel Olam, please, please, let it be someone that that it what if he says anything, that my children feel that, you know, we're part of the same Sefer Torah.
That's, basically, this that's why it's triggering so much, this this paragraph. And it and a shniyah, and and it was, so I pull out the zeide card as soon as the chasid comes to the to pick us up, I tell him right away, I'm an איניקל the Chidushei Harim to try to, you know, to try to And then but then when he asks the terminal, "What terminal are you going to?", right? So, when I said what terminal, so, it started sparking up a conversation, mamash, on the first second. What's the problem? The problem is like this, is that it become, this concept of Zionism, of ציונות, has blinded people from this teaching. This teaching, mamash, that if you write off someone, כל המאבד נפש אחת מישראל, מאבד כולם.
But you know what, chevra? We're the same. It's on us, also. We write them all off so easily. Cuz we're so triggered by stuff they say and actions they do.
Actions that the media catches to make sure we see. I want to emphasize that. That's what happens. And we can't It's it's It won't It's not going to work any other way.
And why would you want everyone to think like you? That'd be horrible. And a very boring world, too. But the concept of of be'emet here, every Yid is a שורש מיוחד, and that's an ikar. Ikar of emunah.
I can't write this I can't read from the Sefer Torah if one little letter is messed up.
לא יכול. So, al achat kamah vechamah, it has to plug in somewhere. The world has to wake up.
We have to carry a flag, mamash, of declaring something completely new in regards to how we think and look at other Yidden. Mamash. How how does one do that when you have these "as a Jew" Jews who are basically asking for our destruction? Like Ben & Jerry's? Like looking like I I mean, it's I I've I what I started doing is trying to find out their Hebrew names, be'emet, and put them in the מי שברך לחולים. If I actually love them.
חולה נפש. If I actually love them, I'm I'm going to I'm going to daven for them. Harder to love.
מה? Like or love.
If I if I want to like them. Yeah, I have nothing. I would say Uzi is going to have to delete half this video, anyways. And when you see someone who's considered one of the גדולי הדור in in in parts of עם ישראל talk about how we're all learning תורה מעוותת or stuff like Yeah.
What's the What's the question? No, I'm try I'm trying to I'm saying that probably 30 years ago, I would have been I'll tell you what it is. I'll tell you what it is. If the same גדולים that speak about the Torah of the ציונות הדתית as תורה מעוותת would speak about how much we're הייליגע נשמות in the same breath, there'd be room for a discussion, there'd be room for some type of thing, but when that's all we hear from מפי הגדולים, that's a it's it makes things very dangerous. Betach.
It's very dangerous. Meaning, if I heard that the גדולים that speak about our chevra the way they speak about it, but but they're talking about the teachings and how we learn things out is distorted, but in the same breath they're speaking about we're such הייליגע נשמות, every Yid's a big they start coming out with their own versions where every Yid's a big tzadik. It's truly sad that it's just not on the news, cuz it's not the news. So, we would beg them to to to spotlight and highlight and amplify those words.
That that's what we should be asking them, say, "If you're if you actually do think that, and if there are places that you actually do say that, please say it louder, because the סטרא אחרא is grabbing those words and making sure that's all we hear." And in the and the meantime, while this is happening, you know who's sitting on the side eating popcorn? Yishmael. Absolutely. Yalla. More.
They can't say "p", so they go bobcorn, right? More bobcorn. More bobcorn. Bob bobcorn, right? It's like, for them, it's it's Gan Eden. Like, when are we going to realize this? When are we going to realize this? Either every שורש נשמה, and he's saying here it's an ikar of emunah, this is either true, or I don't believe it about everyone.
About everyone. You know who's above all this? Like who You know who's above this this conversation? Because they're just like, "You keep on figuring this out, in the meantime, I'm going to protect you." The chayalim. They're above this conversation. A miluimnik that's in and out all the time, he's he's not even זה בכלל he's like, "You guys keep on figuring this out, in the meantime, I'm going to make sure you're alive in order to keep on fighting with each other." Hashem yerachem.
Okay, let's finish.
וגם יש bottom paragraph.
וגם יש לכל אחד מישראל ידיעה מיוחדת בהשם יתברך מה שאין לזולתו. Wow, this is a big chidush.
This is a big these words are a big chidush. Even though we we could say, "Oh, I I agree with you." You know what would happen if we thought if we lived like this? That every single one in Am Yisrael has a דעת השם that's special that no one else has. They have a דעת of Hashem that no one else has. It's unbelievable.
כמו שכתוב. Huh? The way we know, ke'ilu, whatever level of דעת אלוקים, whatever that means, meaning a knowledge of Godhead, some type of השגה, yeah, not just the way I relate. No, it's not just the way I relate, it's דעת. It's it's what it's basically an understanding of the ratzon Hashem.
Every single person has something different that the other person doesn't have. But if someone was able to מוגדר exactly what their nekudah was and say it over, would you think they were insane? Some yes, some no, I don't know. Not everyone. Now he quotes, כמו שכתוב בבית ישראל.
Who's the Beis Yisrael? You guys have to do You guys have to stand here for hours and hours every day so you don't feel like idiots in this shiur. And just learn this map inside out. Who's the Beis Yisrael, nu? Which chasidus? Gur. Eli, it's not fair.
You come from that whole velt, you can't say anything in this shiur.
כמו שכתוב בבית ישראל. Hatzlacha.
שהפסוק אתה הראת לדעת כי השם הוא האלוקים.
Ah!
אתה, that's why I go crazy Simchat Torah night to make sure that we're conscious and aware for the whole point of Simchat Torah. The whole point of Simchat Torah is the first אתה הראת לדעת, that we reach that peak of חכמה, בינה, and דעת. That's what Simchat Torah. Sukkot is למען ידעו דורותיכם, right? So, Simchat Torah, when you open the when you're about to open the aron, the pesukim start, אתה הראת לדעת כי השם הוא האלוקים.
הוא בלשון יחיד.
אתה הראת לדעת כי השם הוא האלוקים.
וכן הפסוק וידעת היום והשבות אל לבבך כי השם הוא האלוקים אין עוד, הוא גם כן בלשון יחיד. What What's going on over here? Why do we keep on saying Why is the reference here to such a emphasis here on לשון יחיד, on singular, individual?
ואמר הרב הקדוש Reb Simcha Bunim of Peshischa על הפסוק וידעת היום אין עוד, what does that mean? He he darshans it like this, שהידיעה שיש לאחד אין לשני.
The da'at that you have that השם הוא האלוקים is וידעת. You know something that no one else knows. Open up Sichos HaRan אות א. That's how it opens up there.
עתה ידעתי. I know this. I know something. I can't explain how I know it, I just know it.
שהידיעה שיש לאחד אין להשני, כי לכל אחד יש ידיעה בפני עצמו. That's what Reb' Simcha Bunim of Peshischa says. Meaning this vort that he's bringing down the mechaber, Rav Nisan, about da'at Hashem, about how every person has their own, it's not stam his המצאה. He's saying, this is how Reb' Simcha Bunim of Peshischa darshans out the פסוקים.
I understood that הוא is referring to Hashem, that השם הוא האלוקים. But that I know it in an individual way. That's why you can infer it you from the word אתה. Yeah.
וידעת. Or אתה וכולי. No, הוא, meaning when you're saying הוא, you're basically saying you're being able to point and say, "My personal relat- relating to Hashem is in a personal relationship." That's what That's how he's That's how he's understanding the פסוקים. That's about Hashem, right? I would I would I would know from the word אתה.
Let's go back again.
לכל איש ישראל.
לכל איש ישראל, הוא is referred שהפסוק אתה הראת לדעת כי השם הוא האלוקים הוא בלשון יחיד. So let's go.
What's the לשון יחיד here? How many times does it show up in this first pasuk? So the word אתה, הראת, לדעת is is Right?
כי השם הוא האלוקים. What is what could have the pasuk said?
השם אלוקים.
אתם הראתם.
אתה הראת לדעת כי השם אלוקים.
He's darshaning davka this לשון of הוא to correspond to atah. You understand? It could have been without hu.
אתה הראת לדעת כי השם האלוקים. There's no hu in there, the the same the pasuk means the same exact thing.
Right? It's saying davka it's saying, ah, we're talking with אתה הראת לדעת כי השם הוא האלוקים, it's talking about that this is a a gishah to each person in an individual way that that is different by every single person.
וכן כתב בשפת אמת, דלכל איש ישראל נמצא ידיעה ובינה מיוחדת להיות נודע גדולתו של הקדוש ברוך הוא כפי מדרגתו. But this is the Geffen, this is connected to what you're saying.
מה שאינו יכול להתוודע לאחר.
Now this can mean two different things. This can mean that the way that I understand the Ribono shel Olam can't be exposed or given over to anyone else, and that's beautiful. Bless you. But it can also mean, and it's something that I know that I can't ever explain myself to anybody else.
I I myself can't even This is mamash Sichos HaRan אות א. I can't tell you what it's like. I could share with you to the best of my ability, but at the end of the day, this is a personal thing. I can't I remember one time in shiur, Rabbi Schraider, Rabbi Schraider Shlit"a, when we were in shiur in yeshivah, he was he was giving We were learning Gemara Nazir.
In Elul one year, Gemara Nazir. This was a many years ago. And I remember he was getting so frustrated that the daat that he had, which is if anyone that knows Rabbi Schraider, this is a a supreme world of daat Torah that it was a humbling zechut sitting in his shiur, and we were ke'ilu the advanced Gemara track, that even for us it was like we're just not we're not chaping. And I remember I I, it was the days was I I wrote a poem in shiur, unfortunately, but I wrote a poem talking about the pain of the influencer when they can't when they're not able to influence, because he I saw the struggle of trying to to to bring down something that to him was such daat.
Right? It's a pele that the tzadikim are able to give over anything באופן המקובל, if you think about it. That's the greatest thing about them, is that they're Tell me how often do you understand what Rabbi' Itche Meir says when you go to him? I sat with him in the office, I didn't understand a word. Not a I didn't understand a word. Was there a few times, לא הבנתי אף מילה.
They're they're they're in worlds. Afterwards, one of the chevra helped me understand. I didn't understand anything.
עולמות עליונים.
So if every single person has a different daat that no one else has, al achat kama vekama when the tzadikim are walking around with with what they're walking around. The greatness is the be to be able to convey it in a way that I can I can do something with it. Nimtza He ends we're ending the perek like this: שאין שום יהודי מיותר בעולם. And you thinking, I need a sefer to tell me this? And the sefer saying back, well, don't act like that.
אין יהודי מיותר בעולם means, what does that mean me'yutar? There's no unnecessary, extraneous concept of another of a Jew in the world. And again, I need a sefer to tell me that? Well, if my life was lived in a way that this was clear, there wouldn't be a need for a sefer that tells me אין יהודי אחד מיותר בעולם. Cuz we'd give up on, listen, we spoke about this on Monday. We could write off so many Yidden, and our lives would be much more simple.
That's why the Torah is given in פרשת יתרו. That's the idea, yeah. Davka again, and Yisro meaning לשון יותר.
יותר.
Yeah.
יתר, yes. To get in there, there's no extra teachings, it's all necessary. Beautiful.
That's beautiful.
ואין לשער גודל קדושת ויקרת ערך של כל אחד מישראל, יהיה מי שיהיה, whoever you are. This is This is so beautiful, but it's it's so necessary. This may be a simple point, but davka in the time that we're in, this is more important than ever.
I think yesterday was Maran Harav Ovadia's yahrtzeit or today? Yesterday, right? It's tomorrow. It's today. It's today? Selicha, I forgot, it's the Rozhiner, נכון. This is the month of yahrtzeits.
This is the month of there's so many yahrtzeits. The Rozhiner Rebbe, tomorrow's the Piaseczna, on Rosh Chodesh it was Eish Kodesh, it's Rachel Imeinu is coming up soon, the Saba Rabbi Yisrael Dov Odesser is coming up next week, Rav Shlomo, Rav Kahana, all the, Rabin, Rav Shach is ט״ז also, right? Rav Shach. Like אין מה This is the This is the plugging into כל נשמת ישראל. I just we need to beg Hashem for rachmanut to stay away from what the סטרא אחרא is catching, the words and the phrases they are catching from people and making sure that it comes before our eyes, and then we base all of our opinions based on what they're presenting before us, and then I can come to a conclusion, yeah, יש כמה יהודים מיותרים בעולם.
And I gotta stay away from it for for for dear life, כי זה מסוכן מאוד מאוד מאוד. This is the הוראת שעה.
ממש זה ההוראת שעה שלנו.
רבי חנניה בן עקשיא אומר, רצה הקדוש ברוך הוא לזכות את ישראל, לפיכך הרבה להם תורה ומצוות, שנאמר, ה' חפץ למען צדקו, יגדיל תורה ויאדיר.