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Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
ממלא כל עלמין וסובב כל עלמין ומי בלעדך אין שום מציאות כלל.
ממלא כל עלמין וסובב כל עלמין ומי בלעדך אין שום מציאות כלל.
ממלא כל עלמין וסובב כל עלמין ומי בלעדך אין שום מציאות כלל.
ממלא כל עלמין וסובב כל עלמין ומי בלעדך אין שום מציאות כלל.
ממלא כל עלמין וסובב כל עלמין ומי בלעדך אין שום מציאות כלל. Lord you fill all world and surround all world and Lord without you there is no world at all. Lord you fill all world and surround all world and Lord without you there is no world at all. They're very precise.
That means who was living there around the corner of my cousin's block? Right, right, right. That's insane. They're all living in fear, but be'ezrat Hashem in the long term, they don't see it yet, but hopefully inside the... Amen, Amen, Amen.
In Iran. Okay. Chevre, we have a very special shiur this morning. Very important shiur, I think, be'ezrat Hashem.
Parshat Vayikra. We didn't get to learn Reb Shlomo this week, and then I learn a piece today that I think sums up the consciousness that's coming up, that's arising. Last night was such a beautiful farbrengen. Reb Judah kept on saying a line that I went to sleep with, I woke up with, I thought about it during davening.
He said: anachnu ba'erua, right? hem lo ba'erua. anachnu ba'erua. We're in this. Those of us that are here in Eretz Yisrael, we're in this.
We love our family, we love our friends, we love everyone. Baruch Hashem, all of Am Yisrael. But en ma la'asot, there's a thing that's called בתוך האירוע ומחוץ לאירוע. hem lo ba'erua, and we are.
So that's just - forget about hem lo ba'erua, let's understand: what does it mean she'anachnu ba'erua? Like what does that actually mean? That we're in this. We're mamash in this, deep. Recently, one of the videos we shared, it was - I told over that someone once gave me a bracha on my birthday that and I come back to this all the time - that he said: I give you a bracha that everything that's important should be important to you, and everything that's not important shouldn't be important to you. And that's such an amazing bracha, and I say Amen to it every day because it's such a big thing.
Because when that's what's happening, then I can go to sleep and be like, can I look back in my day and say, was I around importance today, or what non-important thing consumed me today? So the times that we're living in right now are squeezing that out of us whether we like it or not. What's actually important, and what's not really important? Even according to the messed up hanchayot, what's chiyuni and what's not chiyuni, right? It's a tikkun for that. What's essential and what's not essential. So today what we're going to be doing is looking at be'etzem how this is the pnimiyut of the purpose of korbanot.
I know it's hard to get really thrilled and excited and geshmak when you start learning Vayikra on the outside, but when you learn Vayikra on the inside, it's mind-blowing, mind-bogglingly deep. And the purpose of a korban is much more than what we learn on the pshat. And that's very important for us lehafnim, to internalize. Because essentially I'm giving you the end and the beginning right now, but we'll get to this and we're sandwiching it right now the pnimiyut of a korban is that when you walked out of the Beit Hamikdash, you walked out after bringing a korban, it was much clearer to you what's important and what's not important.
That's actually what you walked out with. That's the hakara you walked out with. Now, if we say that today instead of korbanot we have davening, essentially that should be somewhat of what takes place during davening. And it's very difficult.
It's very hard. That's a big, big, big avoda. So we have a lot of work to do, but the table is set. zot omeret, whether we like it or not, we're pushed into a metziut that is driving out of us because we're betoch ha'erua, is driving out of us what it means to know what's important ul'havchin between what's important and what's not important.
Now this happens to also really be more connected to Nukva, to the koach of the nekeivah. In the women's shiur on tefillah that we learned a few months ago based on the Biala Rebbe's sefer, Ma'alat Tefillat Nashim, there's a whole perek speaking about the binah yeseira that women are created with based on the Gemara in Niddah that speaks about there's a whole Gemara in Niddah that discusses what does it mean that she was taken from Adam Rishon's tzeila, from the rib. The Gemara there says, and the Rishonim there explain to us that what the purpose of all that was to show us that women are born with this intuition, if you will, or a deeper sense of knowing, of having what's called koach hahavchana. Havchana what would you say, discernment? That's probably the best we could get to, right? Discernment.
The koach to discern, to know what's important and what's not important. That's what makes the conversation between us and our brethren in chutz la'aretz that much more difficult because, especially coming up to Pesach programs and stuff like that, it's lo pashut. No one's to blame, it's just that this is what we're put into. Knowing what's important, knowing what's not important.
That's why his words last night really shook me up. I don't know if it was recorded. Does anyone know if it was recorded last night? Eli, were you recording? There was some recording somewhere. You had two shiurs going on simultaneously.
Three. Right. You had the live one and two. Right.
No, b'emmet was chazak. It was I want you to know also like we do live amongst people that have this koach ha'avchanah. We do. Yesterday I had to pick up something from someone for my daughter and did you notice that last night I've never seen a thunder and lightning show like that in my life, right? And it's stormy and you can't tell anymore.
And it's Nissan, you can't even tell anymore, is this an azakah, is this a bomb, is this a missile, is this thunder? Like Steven Shyla, what do we say a brachah? Right? The whole thing's nuts. I came to someone's home to pick up something. There's a woman sitting on the couch watching a tfilah l'geulah who's not startled at all by any of this because it's more or less like, yeah, this seems just about right. Like no one should be crazy shocked by anything anymore.
But no one should be crazily shocked that the kolos u'brakim that are coming down right now are these are the hachanas for the last days before the the hastarah of all hastaras will be removed. And we live amongst people that live like that even without being shoved into the corner. That's just the way they are all the time and then so this comes around and it's not so crazy because it's like, yeah, this fits protocol. Just as Rav Leo said at one of the levayas that he was speaking such words of emunah and everyone's standing there like, are you crazy? Like, what are you on? Someone must have drugged him before these levayas because how else could you get through it? And how else could you say such words? And he even addressed that at the funeral and at the hesped.
He said, you know, I know you're probably thinking that this is sounding crazy v'chulu. He said, I learn emunah all the time. emunah comes from the lashon of l'hitamen, means to exercise, to train. Well, what are we training for? We're training for times when you actually have to believe.
We've been training our whole lives to get through these moments right now. Our whole lives we've been training not to get through the moments, to have the moments that are happening get through to us deep deep down inside. And one of the beautiful things that's happening is that people are really understanding what's important and what's not important. Not only what are the things that I don't want anymore, but also discovering if this is life, what do I actually want? In a nutshell, that's the sod of what happened to a person after they brought a korban.
And we're going to see this inside. This is one of my favorite pieces from Even Shlomo on Vayikra. Some wild stuff here but very dvarim I think shavim l'chol nefesh. Okay.
כשאני מביא קרבן לבית המקדש, the way we usually learn it, when I bring a korban sacrifice to the Holy Temple, אני בעצם אומר לריבונו של עולם חטאתי ואני מתחרט על כך. And that's what we learn the halachos, when we learn it, that's basically as we all know everyone knows the Rambam says that you need to have charatah as part of the korban, mazel tov. I don't know if that's going to change your life knowing that the Rambam says that there's you have to have charatah. But we say חטאתי ואני מתחרט על כך, but Rav Shlomo is asking is saying מה משמעות של לעמוד לפני ה' ולהתחרט? What does it actually mean to stand before Hashem and regret? What does regret really mean inside? What does that actually mean?
להתחרט פירושו להבין שזה לא באמת מי שאני.
Regretting is coming to an understanding that the person that did something that caused the bringing of a korban is not the real me. So I regret not being myself. I want you to think about these words. I have charatah over the fact that I wasn't really me.
That's the deepest regret a person can have. Deepest regret a person can have, that I regret not being me.
דמיינו מישהו שאוהב מישהי מאוד כמו שקורה לפעמים בין אוהבים והוא פוגע בה. People love each other and like happens quite often, you hurt her.
כשהוא אומר סליחה שפגעתי בך when he says I'm sorry for hurting you, הוא בעצם אומר אינני מסוגל לפגוע בך.
במודע מפני שאני אוהב אותך מאוד נכנסה בי איזה רוח שטות ויצאו ממני מילים שאינני מתכוון אליהן. When you're saying I'm sorry, when you really understand the words you're saying, you're basically saying it's impossible for me to consciously hurt you because I love you so much. Some kind of a spirit of shtut came into me and words came out that I don't mean.
Who else says this? Rabbenu? Let's go a little bit before Rabbenu. Who else says this?
אין אדם עובר עבירה אלא אם כן נכנס בו רוח שטות. It's one of the most epic famous Chazals that when I end up doing something bad, it's not because I ended up doing something bad. It's because a ruach shtut, a spirit of foolishness entered into me from the outside.
Shlomo HaMelech. What do we? But what does that mean? What do you be'emet saying when you say such a thing? It wasn't me! That be'emet it wasn't... That's not me. You still have to do teshuva for it.
But as much as the teshuva is important, the recognition of who I really am is probably more important. Probably infinitely more important than that because like Hashem needs you to just say... You think Hashem needs you to feel bad, say I'm sorry, bring a korban? No, the Ribbono Shel Olam doesn't need anything from you. He wants you to discover the ruach eloki that's inside of you and identify yourself with that.
Aaron. Isn't the way this is phrased like not taking accountability? "Oh, that wasn't me." Not at all. On the absolute contrary. I take full accountability that my...
that the ruach shtut that came into me caused me to do such a thing because I'm not connected to me. But just know that the real me could never ever consciously hurt you. So it's the exact opposite of that. You're taking responsibility? Yeah, it's betach.
You're doing something about it. Yeah. Or I wasn't strong enough to resist... Whatever it is, but it's responsibility, it's...
No, le'hefech. Le'hefech. It's by... by aguna, by get, it says כופין אותו עד שיאמר רוצה אני.
Why? Because be'emet he does want. He just the ruach shtut is not letting him do it. That's emuna in the nefesh elokis, yes.
הדברים הפוגעים לא באו מעומק הלב שלו.
It didn't come from the depths of his heart.
אז כשאתה מגיע לבית המקדש ומביא קורבן משהו מתברר לך. When you end up coming to the Beis HaMikdash and you're bringing a korban, okay, learn all the halachos and there's plenty of them in Sefer Vayikra, bifrat, did anyone enjoy שנים מקרא ואחד תרגום this week? So you understand, there's a lot going on here. Learn it all, but don't forget something.
This... This line is... This is a dagger line. When you come to the Beis HaMikdash and you bring a korban, something becomes clear to you.
What becomes clear to you?
באמת לא רציתי לחטוא. I actually did not want to do the aveira for which now I'm bringing a korban. That gilluy, that revelation, is the point of Yom Kippur, that's the point of all process of teshuva that I discover that I really didn't want to do that. And what happens to you when you realize you didn't want to be a chotei? You'll dance ad leva hashomayim when you get a taste of what you actually do want to do, that you actually want to be an ehrlich Yid.
There's no greater simcha like that. You know those moments in life when you're stuck so deep in mud, you can't stop watching the things that you swore you'd never watch, say the things you swore like you said I'd never say, act in ways that you feel like you have no control? And then at a moment of חן וחסד ורחמים משמים, something happens and you're out of that, and for a minute, you're like, 'Oh my god, this feels so good. This is... This is...
What is this?' And in Shamayim they're like saying to you, 'Brother, this is actually the real you.' And when you identify yourself for a second with the person that actually has good intentions and is not filled with kina ve'sina, you're שמח עד לב השמים. And this is the gilluy Reb Shlomo says that happened to a Yid that brought a korban to the Beis HaMikdash.
לפעמים אנחנו יכולים לחיות בתור משהו או מישהו במשך עשר שנים. He's referring here now to imposter syndrome.
Sometimes we could live as someone else for ten years.
ולחשוב שזה באמת מה שאנחנו רוצים. And to think, 'Yeah, this is the life that I want. This is what I want.' ויום אחד אנחנו מתעוררים ואומרים איזה טיפש אני זה לא מה שאני רוצה לא לכאן אני שייך.
I'm not... shayach po I've identified myself with this way of living and this running after money and this running after kavod and this running after women because I feel like that's just and you know there are people sitting around this table in this room that I've seen these transformations happen to them in their life and it really initially came from realizing this is not who they wanted to be. It doesn't mean that they'll never do it again but at least they know they've tasted this is not who they want to be.
הנה סיפור על דוגמה קיצונית ועצובה לכך and it's not even an extreme and sad example.
It's just two days ago was the Yahrtzeit of the Heilege Tiferes Shlomo, ר' שלמה הכהן רבינוביץ from Radomsk, the Radomsker Rebbe, zechuso yagen aleinu. Such as such a his sefer is so kodesh and we never really got into Radomsk here we should be'ezras Hashem I give us a bracha to get into Radomsk very deep this year. The Kohen, ר' שלמה הכהן רדומסקר, the Tiferes Shlomo. So there was a Chassid of Radomsk עזב את העיירה והגיע לברלין he leaves Radomsk like a lot of Chassidim younger ones they were done with that Chassidishe velt they got a taste of what the big world looks like and they left.
This guy this Chassid left Radomsk goes to Berlin. What was Berlin back then? That was the height of ke'ilu modernity and the opposite, enlightenment, the opposite of where he came from.
וחשב לעצמו הרבי מרדומסק הוא מתוק וגדול okay the Rebbe's gevalt אבל מה הוא באמת יודע what does he know?
גרמניה הוא סיפור אחר כאן אני עושה כסף Germany's a different story here here I can make money.
ואכן קרו לו דברים גדולים big things happened to him.
הבת שלו החלה he gets married he has a daughter הבת שלו החלה להיפגש עם קצין בצבא הגרמני his daughter starts dating an SS officer.
וזה נחשב לכבוד הכי גדול בעולם woah what a kavod this is in that society for your daughter to be dating an SS officer נישט א פשוטע זאך.
כשעלה ימח שמו לשלטון when the Fuhrer got up to power הוא חשב יהודי פולין יכולים לקרוא לרבי שלהם לעזרה so the Polish Yidden they can go to their Rebbe's for help lo ani not me because לי יש חתן לעתיד שהוא קצין גדול I have a future son-in-law who's a great SS officer I'll be okay.
לילה אחד הגיע הנאצי הזה והחל לחבוט הנערה when he knew she was a Yid one night this officer comes and starts beating up his girlfriend the daughter of this previous Radomsker Chassid.
הגרמנים האשימו אותה בניסיון לפתות מישהו מן הגזע הארי what was she blamed for? That she tried to seduce someone from Aryan descent that was her crime. Milvad ha-makos aside from the beating מה חווה היהודי הזה באותו לילה what did this Yid experience that night? He woke up ויתעורר והחל לשאול את עצמו מי אני מה אני who am I what am I? I'm sorry I'm saying it a bit more stronger these days because I feel like it's an eis ratzon but it's reaching this place with יהודי חוץ לארץ that at a certain point they really got to ask this question like mah zeh ha-inyan like mi anachnu who are we? You know I can't stand these texts I keep on getting all week we know we're in the wrong place we should be there with you that doesn't that does nothing to me personally these things don't. We're at the shlav where things are happening so fast all the time that it must it must make people wake up and say who are we what are we. But I'm thinking that really that's dependent on the hisorerus that comes from here of us here asking these questions about everything about our lives and that's got to be the koach meshicha that's got to be the magnetism that will mashpia on those that are there to say oh those are people that are really asking those questions.
We smell it we feel it. I think that's the greatest power and that's also the biggest kaf zechus you could give at a time like this when we're so sensitive about all these different things. You know someone asked me last night just like how's it going now? I'm like you just wouldn't believe it whatever I tell you. He's like what it's different than the time before? Oh and you know what happened? Right away I was driving home from Sharff right away remember there was an azaka or hatra'ah what like 10:30 10:30? Mamsh like right then and there you probably heard it too.
הבעל שם טוב הקדוש אומר, the holy Baal Shem Tov says, שלפעמים אנחנו מסתכלים על עצמנו, אנחנו מתחרטים על מה שעשינו ומתעצבים אל ליבנו. We do sometimes look at ourselves, we regret what we did and we have sadness in our heart.
אבל האם תוכלו לדמיין איך זה לחיות חיים שלמים באשליה שאתם עושים את הדבר הנכון בשעה שזהו הדבר הכי גרוע בעולם? Could you imagine living a life, a full life, under the illusion that what you're doing is the right thing when really what you're doing is so not shaiach, it's so not right.
מצד אחד אני מצטער שחטאתי.
Okay, I'm sorry, I sinned.
אבל תודה רבה להשם שפקח את עיניי. Thank you Ribbono Shel Olam for opening my eyes.
תודה רבה להשם שזה התגלה לי.
Zot omeret charata, when we say the word charata, what's the emoji? Let's go like this, 2026. What's the emoji of charata? What would you think? Sad face. What else? Appreciation. That's because you just learned this, but the blushing face.
You got a lot of red stuff. One of these. Closed eyes. Yes, that like all these things.
An emoji of charata, emoji of regret, right? The emoji of regret based on what he just said over here maybe starts off, yeah, maybe starts off as what we said, but it ends off like this, you know, or a lightbulb. That's really בפנימיות של הדברים. That's real charata. And tzadikim like their way, when they, you ever get ripped by a tzadik? Has anyone ever gotten ripped by a tzadik? Like ripped? There's nothing that feels great in the beginning, it's the worst feeling in the world.
It's Gehennom. But if you stick with it, it becomes the greatest mikvah in the world. The greatest mikvah in the world. Without getting in, whatever, I'm sure everyone here has a million stories about this, but just understand this, that lacharata that Reb Shlomo is speaking about about korbanos should bring a person to that emoji.
To that emoji. I was going to say, is charata also the same shoresh as like to scratch, to make a mark, lachrot? Very good. It's definitely the same letters. It's always going to be there and the person could look at the scar and say, oh wow, bizchut the scar like I was healed, or maybe like wow, that's like the source of my pain.
Chiddushei Parasha. Another Friday morning with Chiddushei Parasha. It's because of the title of the, because of the sponsorship of the shiur I think that they're doing a tikun here. Yes, probably, that's gevald.
That's gevald. I look at the scar and I could either, I could either be like that scar could either remind me you were a sinner, or that was your yetziat Mitzrayim. 100%. That's beautiful.
That's beautiful. Now look what he says here.
פעם ראיתי סרט על השעות האחרונות על גבי הספינה טיטאניק.
זה היה סרט מופלא.
Yatza movie about the last few hours of the Titanic. This is not Leo, yeah, no, no, not that one. Who was it? Leo, yeah, no, no, no, not that one. He already was niftar by then.
94 he was niftar, so around the same time, yeah, not that one.
מסופר שם על איש, his wife, veshloshet yaldeihem.
לאמא לא היה כל כך אכפת מהאבא ולאבא לא היה כל כך אכפת מהאמא. This movie had a story about a man, his wife, and three children.
The mother and father didn't really care about each other so much, but the guilt probably led them to say let's we gotta take the kids on a vacation.
הילדים התרוצצו על הסיפון בשעה שאמם התרועעה עם מישהו אחר והאב הסתובב בספינה טרוד בענייניו. The kids are going about wild on their own business on the boat, the mother is flirting with someone else, the father is probably thinking about business or something.
לאבא לא היה זמן עבור הילדים או עבור אשתו.
The father had no time for his wife or for his kids.
לאמא לא היה זמן עבור בעלה או עבור הילדים.
כולם היו עסוקים בענייניהם. Everyone's busy with their own gesheft.
באמצע הלילה הם מתעוררים. Listen to this. They wake up in the middle of the night.
הם עולים לסיפון ונאמר להם שנותרו להם חמש דקות לחיות.
They get woken up by some type of an alarm system that or not an alarm system... five more minutes to live.
אין מספיק סירות הצלה אפילו עבור הילדים בלבד. There aren't enough lifeboats and whatever.
הם מבינים שכולם עומדים לטבוע and they realize this is it. We're about to sink. We're about to die.
הדבר הכי עצוב הוא the saddest thing was שהאב והאם מביטים בילדיהם the mother and father looking at their children u’mevinim and then they understand שהם מוכנים לתת את כל חייהם כדי לשחק עם הילדים עוד פעם אחת.
At that moment they realized what I wouldn't give for one game of hide and seek or whatever it is, one time.
ועוד יותר מרגשת היא הדרך שהאב והאם מבקשים סליחה זה מזה and even more passionately deep emotional was how the father and mother are asking mechilah from each other. Atem mevinim chaverim you understand ישנם רגעים שהחיים נוגעים בי כל כך עמוק כל כך חזק there are moments that life itself hits me in the deepest way like this where I have this inyan of what I wouldn't do what I wouldn't do fill in the blank to whatever whatever what I wouldn't do for one more minute like this of this. So this Reb Shlomo is saying this experience of waking up and realizing oh my god what I wouldn't do to actually spend time with what matters and what I wouldn't do to finally get rid of those things that don't matter is the experience that people would have when they walked out of Beis Hamikdash.
We say we always davening she’yibaneh Beis Hamikdash for what? Because in the Beis Hamikdash we've spoken about this many times based on Rabbi Nachman there is a concept that's called hearas haratzon that the ratzon what Hashem wants was mu’ar was illuminated. That's what you always speak about on Tisha B'Av. Always every year. You're a very observant Jew clearly.
Except this coming year. Amen. Fire buddy. Hearas haratzon means it doesn't just mean that when I walked in and this is like I guess this really is this shiur meaning the korban ceremony didn't just bring out that I knew Hashem wants me to do this.
This is the process of חרטה וידוי קבלה על הבא מזל טוב. By אייבישטער רבונו של עולם is much more interested on do you actually know what you want? Is it clear to you what kind of a yid you want to be now? Meaning hearas haratzon is the illumination of whose will? Our will. Our will. That I walked out of there and saying this is actually what I really want.
This is actually what I really want. No one's ever walked out of a kitchen with or a bedroom and fight with their wife with a yishuv hadaas and saying this is really what I want because it makes sense to me. But it happened. So the process of discovering this inyan is making it very clear to us this is what the Beis Hamikdash was about.
This is what korbanos were about. You're chalishing to say something. No, I just been learning this week with Rav Lichter from Masechet Taanit it's talking about korbanos comes up there at kaf zayin and it was saying what what was going on? So the Kohanim are bringing the korbanos and they're busy but what were the Yisraelim doing? So he said it says there that they were saying Parshat Bereishit. So it ties into what Rav Judah was saying last night.
It all comes back just to aleph beis. Just like get back to this is what I want. This is what aleph beis. Keep it simple.
Briya. What's better of koach hatshuvah is coming back to the ani. It's the same idea listen it's all it's all the same idea. 100%.
Betach betach. Okay bless you. Atem mevinim again atem mevinim chaverim ישנם רגעים שהחיים נוגעים בי כל כך עמוק life itself touches me so deep kol kach chazak like Naftali and I have a very very good friend that we work with for many years in the studio whose father died about 10 or 12 years ago afillu already by now right? And he said one line to us that I know you're very very big on. I try to remember this all the time where he just looked at us broken during the shloshim or maybe even throughout the whole year and he said, "Don't miss a chance to have one phone call with your father.
Don't do it. Don't miss that chance or one gathering, one meeting. Don't miss that chance. I know now it doesn't shtim with, maybe it doesn't really add up with your life now, you still have daddy issues, whatever it is, but don't miss that chance." So you have moments in life they reach you, they reach you so deep, they reach you so deep.
Our whole tikkun here is to figure these things out, not because of an asson, not because of an irua, but that the haarat haratzon is natural, natural. This is the way I live.
כשהיהודי בא לבית המקדש מביא קרבן אומר להשם, what is basically what's really coming out of the mouth of a yid when he brought a korban? Ribbono Shel Olam, ברור לי שזה מה שאני רוצה אותך. This is what's clear to me.
What's clear to me is only you, you alone, you again, only you, only you, only you, only you. That's what you walked out of the Beis Hamikdash with, that that was clear to you. Charata, vadai. Viduy definitely.
Kabala al habah 100%. But none of those things can touch the depth of your neshama unless you realize that you never wanted the sin in the first place and that what you really want is the Ribbono Shel Olam. That's the culmination of those three stages of teshuva that everyone speaks about. Naamik od yoter, one step deeper and we're almost finished.
And this, I'm telling you, I learned this through dating. Maybe some of you could relate.
לפעמים אנחנו יודעים רק מה איננו רוצים. Sometimes we're very big on knowing, we have complete da'as of what we don't want.
סור מרע ועשה טוב.
אבל מה לגבי מה שאנחנו באמת רוצים? But what about what we actually do want?
ההופעה הכי עמוקה של השם בתוכך. God's deepest appearance in you is not when it's clear to you what you don't want, כשברור לך מה אתה באמת רוצה. You have to realize this is very important, it's a shift of consciousness.
Somehow we identify most with Hashem in us as the power to refrain from things that I don't want. But that's the outside. The inside of it is, okay, I passul'd that, that's not good for me, yafe. Like a person that's dating, no one comes home besimcha after a year of dating because he was m'varer all the girls that are not for him.
Ah, feels so geshma'k. No. What's the end game? That I know what I do want, that what I actually want to do in this world, great. Person can know, I don't want to do that, that's not good for me.
I've been there before, beseder. In business it's like this. I don't want to do that, I don't want to do that, beseder. So you didn't get involved with a bunch of different possible entrepreneur scavenger hunts, mazel tov, but at the end, what are you doing? So you know what you don't want, mazel tov.
Reb Shlomo is saying here a very strong line, the deepest appearance of Hashem in you is not when you know what you don't want, it's when you actually know what you want to do, who you want to be with.
לא רק מה שהבטן והקישקעס שלך רוצה לא רק מה שהאוזניים שלך שומעות אלא מה הנשמה רוצה מה הפנימיות שלך רוצה. What do your insides really want? Hakdusha, now this is just to put this all into perspective. This like to put to, we gotta give.
We have two Levi'im in the room that I know of that one brought a son into a bris this week into the world and a father of a Levi who b'ezrat Hashem is getting married.
הקדושה של שירת ונגינת הלוויים היתה שהם פתחו את כל השערים בלבבות ובנשמות של כולם למצוא את מה שהם רצו ממש. What was the point of the negina? What was the point of the farbrengen? What was the point of the Levi'im singing? Reb Shlomo says the Levi'im singing, the music of the Levi. Somehow the kedusha of the nagan kasher of holy music and music sung mimkei haneshama provided the most epic, I don't know what the right word is even, like the, yeah, like the framework for discovering the environment.
It was the environment that was like saying, "Hey listen, you came here, you're so broken, there's a kohen there, he's going to take care of you, but listen, I want, I first, listen to this," right? And the Levi would sing. I had a korban with me. There's a whole shaila in halacha whether we've spoken about this, whether the nigunim of the Leviim is meakev or לא מעכב ביאת קרבן. It's an important sugya.
I have a beautiful sefer about this. But essentially what the Levi would do is that the songs, the music, which is such an integral piece of everything we're trying to do here, wasn't just, was it a good Kabbalat Shabbos, was it good farbrengen? The question is, did it become clear to you what you want? That's what, that's what holy music is, holy nigunim are, holy nigunim are. And then with that in mind, you could actually really tell the difference between a lot of the stuff that's out there today. A lot of the stuff that's out there today is really, you know, they wouldn't sing it in the Beit Hamikdash because it's good music, now you can't take that away from it, but Hashem sent poets to our generation today.
You hear them, you're like, "My God, this is of course this is what I want." This is the, the inyan why the Me'am Lo'ez, I shared this on Purim, the Me'am Lo'ez said that if you look at all the descriptions of the seuda, it has everything a party would have except for music. Achashverosh didn't want us to get to that space that we're talking about about understanding, right, any music at all, just to even get to that space of, "Wait, what is it that I really want?" Because none of us would have stayed at that, at that seuda for one second. Nachon. The Manos HaLevi, you know that sefer? You've heard of that sefer, Manos HaLevi? That's a whole sefer, the depth, depths of Purim from a very surprising side, but that's what he really brings out over there is saying that Achashverosh with all his tipshus, Chazal have a whole machlokes, was he a melech tipeish or hacham? What, what was he? Was he a melech tipeish or hacham? It's, it's like the same shaila we have about, right? It's the same exact shaila.
It's like, is he the smartest person in the world, the Donald, or is he mamash, like you saw what he did with the Japanese prime minister yesterday was amazing. Zeh lo, yeah, but did you hear how he talked about Yidden a few hours before that? You saw how he talked about Am Yisrael a few hours before that? Ke'ilu he's running this and this is the last time Israel is going to bomb that place. Not getting into it, doesn't matter, listen, we can give five hundred million different, it doesn't matter, at the end it doesn't matter, zeh lo chashuv, zeh lo chashuv. What's most chashuv for us is to create environments that are conducive for us of figuring out who we want to be, what we want from this world, and having the koach to also let go of places, people, environments that we really don't want to be around.
And it takes a, it can take a lifetime, but it shouldn't have to take a lifetime. We should have kfitzat haderech to get to this place. This is, this is just a shtickel of the pnimiyus when you're going to Parshat Sefer Vayikra, ויקרא צו שמיני תזריע מצורע, all these korbanot that we're speaking about, just remember, the point is to end up with this emuna, that's the point of the havas hakorban. We should be zoche to bring korbanot in the Beit Hamikdash tikef umayad mamash.
Chevre, I'm not going to be here for Shabbos, we have a simcha in Yerushalayim, but you have Rav Joey Rosenfeld is going to be giving over Torah tomorrow, he's going to be here for Shabbos, he's going to give a drasha before Mussaf tonight, someone very special too, so it should be a beautiful Shabbat Kodesh to everyone.