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Join Rav Shlomo Katz for a dedicated podcast series exploring the profound and ongoing legacy of the Lubavitcher Rebbe in honor of Gimmel Tammuz, the anniversary of the Rebbe's passing.
Thank you to all those who sponsored and we'll get the names in the next shiur. In January 1983, תשמ"ג, 1983, it was Yud Shvat 1983, which is the yahrtzeit of the Rebbe's father-in-law. The Rebbe gave every year on Yud Shvat and on his father-in-law's yahrtzeit, the Rebbe would give a very chazak chazak sicha regarding hiskashrus, regarding hitkashrut, reconnecting ourselves in a strong way to the... the Rebbe would refer and in Lubavitch they refer to the Rebbes as Nesiei HaDor, as the leaders of the generation.
And this year I came across a sicha of the Rebbe from 1983, from that Yud Shvat where the Rebbe asked a question that I always asked myself regarding how yahrtzeits are observed in Lubavitch as opposed to other places. It's one deep, holy, introspective Simchadik farbrengen, hitvaadut. There's a lot of cheshbon hanefesh obviously that goes into this day, but there's also a lot of celebration, a lot of simcha. And the Rebbe explains in that sicha over there what it is that we are, what brings us so much joy on a day like this when lich'ora, it's usually the opposite of the way that people relate to death, you know, to departures from this world, physical departures from this world.
So in that sicha, it's a very long, very deep, complicated, not so complicated, but it's pretty intense, that sicha. The Rebbe explains that either כל מה דעביד רחמנא לטב עביד or no. Meaning at a certain point in life you have to decide if everything that Hashem does is for the good or not. And a Chosid has to believe that when the Chazal say כל מה דעביד רחמנא לטב עביד, everything, kol, that includes also dealing with the decision from Shamayim that a person's physical life comes to an end.
The simcha of the day is that because on a day like that, like today, when we realize that there was a physical ending, we can rejoice in the fact that we're more into eternity and not into temporary, right? Like it becomes, Rebbe says, it becomes clear to a Yid that neshama is the ikar and the guf is tafel. That's basically the nutshell of this sicha. The neshama is ikar, our souls are the ikar, and the body is tafel. Body is tafel, doesn't mean secondary, tafel means not, it doesn't come close to the value and the relationship that one has with the soul.
So on Gimmel Tammuz, which is today, the 32nd, the Lev yahrtzeit, the hilula of the Rebbe, there's two ways to approach this day, two main ways. One is Oy vey, look at us, how badly we need the Rebbe, more than ever! Or, look at us, how badly we need the Rebbe, and we have him! And if anyone provided more for us and his talmidim provided more for us to be able to say we have the Rebbe, it's the Rebbe, and it's Lubavitch, and it's Chabad. And that's why today, in that same sicha, the Rebbe was saying that on the day of the istalkus of the Nasi, the simcha the neshama can have from delving into the teachings of that neshama that left the world on that day, there's almost like this extra bolt of lightning that comes to you when the learning becomes the ikar on the day of the petira of the tzadik, of the, especially of the Nasi of the dor. So that's why I wanted to look at a very short sicha today of the Rebbe on Parsha, on our Parsha.
And another amazing remez is that from today's learning is the obvious. I mean, we've said this before, but it becomes clearer and clearer. And I think it's a good hakdama for the shiur is that we know that we bid farewell to Miriam and Aharon, and we begin to bid farewell to Moshe Rabbeinu in the Parsha as well. It's a Parsha of having to come to real clear convictions in our heart of saying כל מה דעביד רחמנא לטב עביד.
Am Yisrael lose the two siblings, Miriam and Aharon, in the Parsha. And Moshe Rabbeinu is already told your departure is not too far either, right? And Moshe Rabbeinu passes away about a year and a half after what happens in this Parsha with the hitting of the rock. And there's a lot... Lot of bilbul in Am Yisrael, mainly not so much because we miss the people, but more that we miss what they provided.
Because that's the situation of desperate people. It wasn't so much as far as we know, the Torah doesn't go into great detail specifically about Miriam. About Aharon's a little bit different because by Aharon everyone's crying kol beis Yisrael. But by Miriam, there's an amazing thing that takes place, is that ולא היה מים לעדה ויקהלו על משה ועל אהרן, water stops to come down.
And then they're like, oh my god, vayikahalu means they were like, the Chazal say, they were ganging up, they were about to like go for it on Moshe and Aharon. And the famous Rashi, well now I could read, we could see inside, but when did this happen? What date on the calendar did this happen that there was no water? Does anyone know? What the date on the Hebrew calendar it was that there was no water in this parsha? So the pshat, I mean there's a way to figure it out because when did they stop having water? The day before. What was the day before? Miriam's ptira. What's Miriam's ptira? Miriam passes away Yud Nissan.
It's a known date, Yud Nissan. So the next day they're kvetching for new water. What's Yud Alef Nissan? It's the Rebbe's birthday. I thought about this a few years ago and I can't get away from that teaching that Am Yisrael was chaloshing for new water when on the day that the Rebbe's neshama came down to the world beguf and gave us a, gave us מים חיים עד ביאת גואל.
There's enough and Torah what we really, what really satiates our souls, and the Rebbe has been providing this for us for many, many, many, many, many, many, many, many years and the day of the yartzeit is a day to replenish our, to really to look at, look at ourselves and realize gevald are we still thirsty. So thirsty and we need new water. We need new water. So this is not about what I just said necessarily, it's just good to point this out.
I didn't have time to staple but it's two pages for each. Just take two pages and pass it down if you can. This parsha, Parshas Chukas has a lot, a lot, a lot going inside of it. Of course the tzaddikim were able to tie all the different stories.
If we go from the beginning of the parsha we have obviously the parah adumah, we have Miriam and Aharon both dying like we said, we have Moshe hitting the rock, we have wars with Amalek and with other nations as well like Sichon and Og. We have what's also called shiras habe'er, the song of the well. We also have the famous incident of Am Yisrael being bit with the nachash hanechoshet through the, with the serpent, and then getting healed by creating a, a serpent made out of copper. The tzaddikim have shown us the trail of the whole thing how it's all absolutely connected, all the nosim in the parsha.
Yes, what's the question? Two pages. Okay, you'll share with someone. I want to get to the learning, okay, you'll share with someone.
ולא היה מים לעדה, there was no water for the eidah, right? Rashi tells us right away מכאן שכל מם שנה היה להם באר בזכות מרים.
From here we learn, we learn when did they stop having water? The second Miriam dies Rashi says from here we learn that all those years in the desert when they had water, it was in the zchus of Miriam HaNeviah. So the Rebbe now says like this.
בפרשת חקת מסופר על הסתלקותם של אהרן ומרים ועל התוצאות המידיות שהדבר גרם. We also not just learn about their histalkus of Miriam and Aharon, but also about the immediate results that came about Miriam and Aharon's departure from this world.
אחרי מותה של מרים חדלה בארה של מרים לספק לעם ישראל מים. After Miriam passes away the be'er, the well of Miriam stopped providing water.
ולאחר הסתלקות אהרן נסתלקו ענני הכבוד. Then the clouds of glory were removed.
And what happens right when the clouds of glory are removed?
ומיד בא עמלק להילחם בישראל. Amalek comes the second that the clouds in the zchus of Aharon while he was alive were there, the second those clouds of glory, which were clouds of protection, as you know the famous midrashim that say that when the enemies were shooting arrows and they had to pass through the cloud to get onto Am Yisrael, the arrows would be swallowed up by the cloud. And so too regarding any, any detrimental things that could happen to them in the desert, they were protected by this Ananei Hakavod. It's funny how many people were under the impression that President Trump was the Ananei Hakavod for us for this tekufah and Hashem is showing us, Baruch Hashem, Hashem is showing us, let's get back to basics.
It's me and you guys, you know, it always was, it always will be, and it was only a sheilah of who has the zechus of helping you on the way. Some have helped us along the way at certain times and some don't, but that's not the inyan. The inyan is like Hashem is our anan vetuvo and nothing else. So Chazal מציינים בהקשר זה כי ענני הכבוד שהגנו על העם במדבר בזכותו של אהרון באר המים שנתלוו בני ישראל בכל נדודיהם הייתה בזכות מרים.
Those two things we said already.
והמן המן שסיפק את צרכי העם משך ארבעים שנה ירד בזכותו של משה רבינו, it came down in the merit of Moshe.
כשנסתלקו אהרון ומרים נסתלקו עמם גם ענני הכבוד ובאר המים ומאוחר יותר חזרו ניסים אלה בזכותו של משה. We weren't left without water and we weren't left without Ananei Hakavod.
They eventually returned all in the zechus of Moshe. So Moshe Rabbeinu, the head of the generation, through his merit the other two things that his brother and sister were basically bringing down for us all became included in Moshe Rabbeinu. So the Rebbe now is going to explain to us what these three needs are really all about. The be'er, the anan, and the man.
המן ענני הכבוד ובאר המים סיפקו שלושה צרכים בסיסיים של האדם. What they did was they took care of three basic needs that man has. Haman hu hamazon. The man is nutrition, food שנספג בגוף ונעשה דם מדמו ובשר מבשרו של האדם.
What happens to food once it gets eaten, once it gets consumed by us, it becomes nispag, absorbed in the body and becomes part of our blood and our flesh. It becomes us. Like the famous book is called You Are Who—or it should say You Become What You Eat. I know it says You Are What You Eat, but you actually become what you eat.
Beseder.
ענני הכבוד סיפקו הגנה מבחוץ. The clouds of glory provided for us protection from outside.
הם בלמו את רוחות המדבר.
They were able to put a blockage on the wild winds of the desert. Yishru et hadrachim. They also made the ways straight.
ואף כיבסו את הבגדים כפי שמוסבר במדרש.
I'm sure you've heard of this also that the clouds of glory also would basically, it's a dream, no? They would do kavisah. They would do they would do laundry and dry cleaning and all the, bless you, all the things. Right? That's what the cloud provided.
הבאר נתנה את המים שהם עצמם אינם מזינים.
So the be'er gave water. The water itself does not does not mezin otanu. It doesn't fulfill us on a nutritional level.
אך הם מספקים את הנוזלים החיוניים להעברת המזון לכל אברי הגוף.
But what does water give us? It provides us with the essential fluids in order so that the mazon, that the food can pass through our bodies. Let's talk about this for a second. Bless you. Water and food.
This is who was the water again? Miriam. Who's the food? Moshe. What does water do? The Rebbe says, Miriam allows Moshe to reach people, to reach the basically, that's what the Rebbe just said without even saying it, right? Miriam allows Moshe to reach every part of a Yid. That's basically what we seen up until now.
שלושה העניינים האלו קיימים גם בתורה. These three inyanim that we just learned about the be'er, the mayim, and the and the man are all existent within the Torah.
יש בתורה היבט שחודרת לפנימיות האדם ומזינה את נפשו. And I bless us all to feel this.
And today's an auspicious day to davven to Hashem to connect to the piece of Torah that does this for me. What does it do for me? That it infiltrates into the pnimiyus of person and it literally satiates my soul. Did you ever feel feel. Did you ever feel after learning something that it really went deep inside you to the extent that you actually feel, you leave like you leave a restaurant with such a clear sense of satisfaction.
You ever learn like, you ever have a teaching like that? Ever learn like that? The Torah that you're learning truly satiates you. Not just spiritually speaking, but your whole metzius is a different metzius. Your whole being is a different being from before you walked in to learn Torah and after you learned Torah. That's one hebet of the Torah.
Halevai she'nizkeh lezeh.
יש בתורה הכוח להגן על האדם מפני הרוחות המנשבות בחוץ. And now, in correlation to the cloud of glory. And this I also give us a brocha in the zechus of the Rebbe, that the Torah is also able to protect a person from all the wild winds that exist in the world.
That's a big one. Wild winds today does not mean things that are outside. Wild winds is the more of this stuff. Wild winds is the places that these things, that our devices, can take us from when we can feel sometimes so secure in something and then realize in a second I could be completely removed from the thing that a minute ago I was sure was satiating me.
Ruchos zaros, foreign winds. Which is Amalek, also. Yeah, why? Meaning the foreign winds sounds like Amalek. Oh, it sounds like Amalek.
Yeah, well, the second that, that's exactly right, because like we said, the second that the protective winds, the protective cloud was removed, who smells it? Right away. Right away. Vayavo Amalek, right away. Amalek is very strong in our parsha.
It shows up twice. Once revealed and once hidden. The Rebbe has a sicha on that as well. Once he comes out clearly with his own name, Amaleki.
Another time in the parsha, he disguises himself through Kna'ani. It's very interesting. They're always there when there's an opportunity to get through a protective shield. Always.
So the Torah is a protective shield, protecting us from foreign winds, foreign cultures, foreign thoughts, foreign you'd even call it foreign theologies, foreign truths, but not our truth. So that's the second level of what Torah does to a person. And the third thing, which is like Miriam, יש בתורה כוח להגיע לכל מקום ולכל פרט. And the Torah has the power and the ability to reach every individual and every detail, like the water has the ability to get through each place in the body, mayim, what's called nozlim chiyuniyim, essential fluids, that has to reach every single place.
So to repeat this, even though it's very—what? Seeps in. Seeps in, very good word. To repeat this, three things the Torah does to us. One is that it goes so deep inside of us and literally fills us up.
We're empty, we get filled. And then Hashem makes it in a way that he wants you to be hungry again, only to get refilled again, replenished again. That's Moshe Rabbeinu, that's the Mon. The second thing was is that the Torah protects us from all the meshugass that may be taking place in the world.
I am so envious of those that, people that come and tell you, I don't have social media, those are the ones that are not going to turn you on to anything, they're just going to make you not like them because you're jealous. But those that don't talk about the fact that they don't have social media, but you find out, those are the ones that mamash are living in a state of an ananei hakavod. They have the, and sometimes you meet people like this and they're like, "How come this person isn't stirred up by everything that's going on in the world?" Oh, it must be that they're actually okay with not knowing everything that's happening in the world. And they're still functioning.
We call them delusional, disconnected from reality. I don't know whose reality is more real, mine or theirs. But not the ones that walk around telling you, I haven't been on Facebook for 40 days or all those things should be kol hakavod, but not to do like campaigns and proclamations. It's true that some people when they do it, it's a big, it can do it, that's their shlichus.
Like Ishay Ribo went off for 40 days and he let the world know about it. I think there was two reasons. One is business-wise he needed to tell people why you're not going to hear back from me for 40 days if you contact me like that, but he has a bigger shlichus in the world where he's giving koach to a lot of kids struggling with it, that's a different thing. Mamash it's a different thing.
And kol hakavod to him, mamash kol hakavod to him. But for us to be protected, to really feel protected by the Torah is when I realize that it's not worth investing energy in finding out all these other things. The happiest people I've met in my life truly are those that found their chelek in Torah and just can't get enough of it and feel protected. And they actually walk around with this sense of a magen.
They do. They feel guarded. And the third thing we said was Miriam. That the Torah is like water that has the ability to seep into all the place, like the Alter Rebbe writes about the nimshal of the Torah, of the chochmah Elokis, like water that can go from a high place el makom namuch into a very low place.
Kshe-Yehudi lomed Torah, when a Yid, the Rebbe says Torah, and he's saying this to us today, the Rebbe's soul is eternal and it's massively, massively, massively, we don't have concepts in these things, and it's still speaking to us right now.
כשיהודי לומד תורה חודרת החכמה האלוקית אל תוך מוחו ולבו ונעשית חלק ממנו. When a Yid learns Torah, godly divine wisdom infiltrates, choderes. Doesn't mean nichnas.
Nichnas means enter. What's the difference between entering and infiltrating a place? Huh? The chadira, stay. It's something that's not like, let me see what's going on over here, ani nichnas. Lachdor, going in.
It says what happens to you? When it goes, when the godly divine wisdom, when you wrap your mind around godliness, godly divine wisdom, and it goes into your mind and into your heart, it becomes part of you.
כשם שהמזון מתמזג עם הגוף. Just like food actually has this inyan of mizug, of merging with the body. Mishum kach, and therefore, אין יהודי אחד שווה לחברו בלימוד התורה.
No two Jews are exactly the same when it comes to learning Torah. And before you look ahead, why is that? Why do you think that's so? Why would you assume that's so based on everything we've said until now? Why isn't, why is it that every single two Jews are completely different in regards to their relationship with Torah? Each one's nefesh, exactly. But what if they learn the same exact thing? Everyone has their own eyes, their own concepts, their own way of, right. So what I'm pushing you to say, so each one has their own what? Baggage.
Well that, yes, each one has their own baggage, that's for sure. Each one has their own filters. Their own nutritional needs. Ah, so that's really what it is.
I mean everything you said is true, especially the baggage and the filter stuff, but each one, it's true, each one has the way that each person's metzius, not just body, but also their soul almost, is composed of a different way of receiving. Not just of giving, but of also of the ability to intake something is very different. Yeah, yeah. I feel like it feels very much like a mother nursing her child.
The milk that the child receives is like customized for that child. Yeah. And it would never be the same for any other child. Yeah.
Mamash, literally Mayim Chaim. Yes, look what the Rebbe says here in the fourth line.
יש המסוגל ללמוד ולקלוט הרבה ובהבנה מעמיקה. There are people that are capable of learning and really liklotting, which means to really receive a lot of it in a deep manner of understanding.
ואילו חברו מתקשה בלימודו ואינו מבין אלא את שטחיות הדברים. And his friend could be learning the same thing and having a very hard time, difficult time internalizing and grasping, and he only understands things on the surface.
כי דבר שצריך להיקלט בפנימיות האדם תלוי ביכולת הקליטה של כל אחד ואחד. That which needs to be received, received is not the right word, lehikalet.
I mean, he didn't say this either, he said it in Yiddish obviously. Absorb. That's more lisfog. Liklot means ata kolet, which means do you chap this? Chapen, I think is a better if it's okay for today.
What's that? Like reception. It's reception, but reception on a level of chapping. Gam. Yeah.
All these words are true. Rocking it. Rocking it? The Rebbe is saying that it's something that needs to be taken in, received, absorbed, internalized, chapped in the pnimius is dependent on each person's individual capacity of klita. It's interesting.
What does this word remind you of, klita? Aliyah. Did any of you ever live in a merkaz klita? Yeah. Which one? Mevaseret. I was born in one.
You were born in a merkaz klita? In Gilo, yeah. The word he used that kind of was receptors. Receptors. Yeah.
Like koltim. Nachon. Merkazei klita are horror stories. There was no merkaz, there was nothing central about it, and there was definitely no klita about these places either.
I think he is also mentioned absorption. Absorption. Yeah. That's what they call it in English? Yeah.
Absorption center. We grew up next to one in Ra'anana. It was wild there. I had one friend whose parents thought it'd be a good idea for the first year to live there.
המצב לא היה טוב. Yeah, so that's why he's saying here that everything that needs to be muklat b'pnimius is dependent on each person's klita. Everyone in this room, we're able to receive things differently. And that's a beautiful thing.
It's not a bad thing. It's a beautiful thing. Each person's level of pnimius is different as well. For one person, their klita and pnimius reaches up to here, but in his picture, in that person's life, that's actually way deeper than he's ever reached before.
For another person, that would be considered the chitzoni of the chitzoni because of how that person was composed and what they've been through and where they're at in life right now. That's why it's almost the whole schooling system is a very funny thing that everyone is graded the same way, but each person's klita is completely different. And yet what makes a kid feel good based on their grades is something that can't be graded equally. It's impossible.
Some learn by audio, some learn by physical, and some learn by visual. Nachon. So there's just different ways of perceiving and the senses are all different. I know, but how is it that the system is that then a teacher comes and says it's stayed already.
Now it's behind the times about 50 years behind. They may have failed. As far as I know, my kids still have tests. No, I'm saying that it's not going with the individual, like a preschool.
Oh yeah. That was 40 years ago the idea and they haven't really chapped it that they need to do some changing because now kids learn from their phone more than they everything's accessible. But the real Rebbes, the real tzadikim would never ever, ever tell a same group of people, you all, you'll be graded, whatever that means, based on how you learn this piece of pnimius haTorah and how you answer the questions over it. It would never be like that.
Because each person has something extraordinary to give and the tzadik, the nasi, the real Rebbes can tell a person exactly what they need to do, which may sound contrary to what the rabbeim in yeshivas have told them. But then you have a tzadik sees you with different eyes and tells you, this is your inyan because your way of receiving what Hashem wants from you like this can't be manifested through that other way. I'll share with you. I saw this yesterday with my own eyes.
It was so beautiful. I had a really, really deep special privilege yesterday. I brought Hanan Ben Ari to Rav Ginsburgh yesterday to a meeting. It was really something and it came from, like I got a message from the Rav to see if he heard that I've been talking to Hanan about the Rav for a while and then he heard about it, he said he'd be interested, the Rav said I would like to meet him.
And it was just there was no one else there. What was mind-blowing was that Hanan said that one of his previous Roshei Yeshiva, he came to him and showed him his first few songs that he was working on. And he said, what do you think? What should I do? And the Rosh Yeshiva said, this is nice, but you're an ish chinuch. You're an ish chinuch, you're a person of education.
You should stick to education. So you shouldn't continue with music and just do this. I would have told you almost the exact opposite. You are an ish chinuch and therefore you should go into music.
Therefore, mechanech derech hashirim, derech hapeh, you know. That's why this, this is a very like, this piece over here, we're talking about things that tzrichim l'hisader so individual. They're so individual, they're so individual, they're so individual, mamash. I think we're doing much better than we did in years before in this topic amongst the klal.
But it's still, we need a lot more with this. Okay, let's continue. He's saying zeh hamazon shebatorah, the food, that which can be absorbed into our bodies. This is the, the Moshe Rabbeinu, this is the mahn.
יש בתורה גם הכוח להתמודד in the bottom paragraph on the second page, יש בתורה גם הכוח להתמודד עם כל קשיי העולם. The Rebbe says the Torah, you have to believe the Torah gives you the ability to deal with all the hardships of the world. And gevaldt, we know there are so many hardships.
כל יהודי ללא שום הבדל מי הוא ומה יכולת הבנתו קשור אל התורה.
Every single Jew without any differentiation between who he is and what their capacity to understand is, every yid is kashur el hatorah.
ויכול למצוא בה משען ומחסה מפני כל בעיה and can find a leaning and a hiding place or a protective place from any problem.
מבחינה זו התורה היא כענני הכבוד. In this aspect, the Torah is like the clouds of glory.
היא מיישרת את הדרך. It makes our ways in front of us yashar ומסלקת כל מכשול והפרעה and removes all obstacles and things that come to bother us on the way.
הדבר השלישי שיש בתורה, the second, the third aspect that the Torah has, הוא סגולת המים שבה. That is the segulah of water that has in it.
כשם שטבע המים לרדת ממקום גבוה למקום נמוך ולהגיע לכל מקום כך גם התורה ירדה מרום מעלתה ממקורה האלוקי וירדה עד למטה מטה באופן שכל אדם מישראל יכול ללמדה ולספוג באמצעותה את מעלותיה האחרות.
אין יהודי שאינו יכול ללמוד התורה ולהבינה על פי יכולתו. Okay. I'm going to first say the last line and then go back to what we just said.
There is no such thing as a Jew that can't learn the Torah and understand it in accordance to where they're at. No such thing. The Rebbe says there's no such thing. My Rosh Yeshiva, Rav Brovender, would say this quite often.
He would say he believes enough in the Torah to do its job. Just get a yid to the Torah and then the Torah will take it from there. Like, the Torah, I found it very fascinating when he would approach learning Torah like that, because many people are saying it's more about get them to do mitzvos. Rav Brovender was more like, get them to the Torah.
The Torah will then take care of it, they'll figure it out because the Rebbe is saying here that no person, there's no Jew that can say, I tried it and it's not for me. There's no such thing in the emess of it, because אין יהודי שאינו יכול ללמוד התורה ולהבינה על פי יכולתו because every Jew can learn Torah and understand it in its accordance. But now let's go back over here. Why is it that it can reach every single person? Why is it? So listen to this.
Tell me something. Let's do a little bit of just a tracing back. Where did this come from? The words we're saying right now? From the Lubavitcher Rebbe, right? Where did he get it from? The, especially this piece is the Tanya, the inyan of the water, right? Now where did the Tanya get it from? The Tanya writes in the beginning of the Tanya where basically he got it from, mipi... sefarim v'sofrim.
He speaks about certain works that it was based on and teachers. He was obviously identifying with the Baal Shem Tov and Maggid of Mezeritch, but he was speaking about when it's a sefarim, the Maharal and the Shlah. Where did the Maharal and the Shlah and the Baal Shem Tov and the Maggid of Mezeritch get it from? So their chain, right? But where in its shoresh did anything that any holy rabbi ever say come from? Moshe Rabbeinu. And where did Moshe Rabbeinu get it from? Hashem.
Okay, now, I'm going to stop there. We're not asking that next question. What does that mean? Do you see, do you see what it is? The Torah has the ability that it comes from Hashem to a table in Efrat in June of 2026 in Sivan, in תמוז תשפ"ו. Stop for a second.
That's an unbelievable thing. We just have to work on. from the shoresh from the root this is where the Torah is and the the most amazing thing is as a Yid say those things that come from such a supernal elated source can't they have to stay protected and holy it can't come down all the way down here afooch the Torah is exactly the opposite now obviously he's going to he's going to I think in a second explain to us who is he who is he likening this one to he's saying this is obviously from what's that Moshe well this is Miriam because the water right was her zechut the water is what enables the dvar chochma to go into each place so again it sounds weird saying this but it seems like Miriam while she was alive enabled Moshe to be Moshe because Moshe's whole thing is the reach is reaching every single Jew is that food that mazon l'nefesh reaches every single person Moshe Rabbeinu was so so elevated above everybody else that it was it was like a par between him and the rest of the people so Miriam maybe her death eliminate the par Miriam's death eliminated the par maybe it's a far out thing to say but it seems like it we're getting rock huh hitting the rock eliminated the par but he hit the rock on the first day of shiva that's exactly what happened he was so disheveled from her death that he hits the rock and then the par that distance between a you know it's just I have to be careful talking like this because I don't like when people talk about like you know the Moshe Rabbeinu humanity side and all that as if I don't know he's human but like to say no no he was man like all of us and he had his hard days and his no he wasn't and you know who else wasn't the Rebbe wasn't he was a human being as Rav Steinsaltz who almost was put into cherem for writing that he in his book that the Rebbe had dark chocolate in his megirah like that chas veshalom anyone should hear but the Rebbe's it's a different level of beriah and mah la'asot these anything you read about him personally someone said something so beautiful yesterday my God the Rebbe was known for for being in bed for four hours every night two hours he slept two hours he thought about Am Yisrael and all the things he heard that day and all the things he knew he was going to prepare to hear the next day yeah that's a different type of neshama right and guf and guf for sure for sure now the the last page you have in front of you the end of this sicha is like this and it's going to tie everything together and it's why davka I wanted to learn this on Gimmel Tammuz אף על פי שהמן היה בזכות משה העננים בזכות אהרן והבאר בזכות מרים הרי לאחר שמתו אהרן ומרים חזרו העננים והבאר בזכותו של משה רבינו so even though the man initially was in the merit of Moshe the clouds in the merit of Aharon and the well of water in the merit of Miriam after Aharon and Miriam die so temporarily the be'er and the anan did cease to exist we know this because of the pasuk ולא היה מים לעדה we also know this we derive this truth from the fact that right after Aharon dies Amalek comes to attack but they come back the the anan and the be'er come back they come back in the zechut of Moshe Rabbeinu כי משה כמנהיג העם רותם עצמו לכל מטלה שהעם זקוק לה aside from this being a modern Israeli name Rotem does anyone know what this word means rotem lirtom yeah it's like what you do with a horse and and the thing that the reigning in type of thing he reined himself in zot omeret if if up until then he saw he identified his job as the man job the food job the Talmud Torah job right and then he saw that something was missing a real manhig doesn't say listen I have to be true to myself it's not so much my thing histagel histagel yes the point here the Rebbe is saying is that a Rebbe a nasi a manhig has to לרתום את עצמו כפי צרכי הדור they have to rein themselves in in accordance to what the am needs to what the people need and even though you may say listen it's not so much my thing I know that this is more my thing that's that's nice that you know what your thing is but their thing is needing something if you're in a place of I'm working on this a lot with the chevre in the Machon obviously, because we keep on speaking and learning about inyanim of hanhaga. And this is a key essential thing.
Reining ourselves in for what's needed at the, at the moment.
רותם עצמו לכל מטלה שהעם זקוק לה.
זאת תכונתו של מנהיג ישראל אמיתי שהוא דואג לכל צרכי העם. Sometimes I think the Rebbe, at, when he, when he was, I don't know at what age, but when he was learning to become an engineer, or when he was learning, I don't know, at any stage in his early life.
If you came to the Rebbe back then and told him, you know you're going to be needing to give eitzos to Menachem Begin and Arik Sharon, or you'll also end up having to counsel people that are going through every single type of an asson, of a catastrophe, or you'll have to get into inyanim of kalkala, of finances within a network that you're going to be, staitsh, all these things. I don't know what the Rebbe would have said, none of us know what the Rebbe would have said. He would say, no, not a chance, that's not me. Because he's a different type of neshama.
Maybe he would have said, if that's what's needed, that's what will be, that's what I'll have to do. If that's what's needed, that's what I'll have to do. And get out of his own, we work so hard on connecting to the real us, the real me, and then finding out what's special about me, what Hashem had in mind when he thought about me, and then working from there and focusing on that, my own nekuda. Rotem Atzmo is the key word here.
That means to rein yourself in לכל מטלה שהעם זקוק לה, to what's needed. Yeah, I mean you see it, it's so clear. The Rebbe was such a private, quiet, reserved person who really wanted to just be with his wife and live a, and but he had, he accepted the nesi'ut. He accepted to be Rebbe once, and he, some say that he knew always that he was going to accept to be the Rebbe.
So it went totally against his nature, but he did it anyway. You know how many times the Rebbe spoke about himself? There's two, I saw two, two inyanim where the Rebbe alluded in public to something about himself. Two, I think twice in how many years that he was the Rebbe, that he was the nasi, right? It's crazy. Nachon me'od.
Such a private person. But a manhig is not, a manhig operates completely differently. Again, זאת תכונתו של מנהיג ישראל אמיתי שהוא דואג לכל צרכי העם.
ומאחר שבכל יהודי יש ניצוץ ממשה רבנו.
So you kids be sitting back here and thinking, wow, thank God I'm not a Rebbe and I'm not into hanhaga because I don't want to rein myself in and I finally figured out a little bit like the one thing I'm good at, right? So thank God I'm gonna leave this avoda to just the leaders and to the people that are taking on themselves such hanhaga. And here the Rebbe comes and saying, I caught you, sorry, doesn't work like that. Why?
ומאחר שבכל יהודי יש ניצוץ ממשה רבנו, as the Zohar teaches us that there is a spark of Moshe Rabbeinu in every Jew. Not in every nasi only, or in every leader, but in every Jew.
מכאן שכל אחד ואחד חייב לעשות למען כלל ישראל. That's why every person must do everything they can for the sake of Klal Yisrael.
כאשר נפערת פרצה ונוצרת בעיה, אין אדם מישראל יכול לומר אין זה עסקי. When some serious problem arises, inside this is so relevant to today, mamash.
You can't look at things that become big issues within the am and be able to say it's not my jurisdiction. Ein ze iski. Klal Yisrael is Klal Yisrael, and I'm part of it, and Moshe Rabbeinu's in me too. I can't ignore it.
החובה מוטלת על כל יהודי לסייע ככל יכולתו לצורכי עם ישראל. So the obligation is on every single Jew to do whatever they can for the tzrachim of Am Yisrael. But I'm a man guy, and what they want is like an anan thing. Yeah, sorry.
But I'm an anan person. Or you could say, I'm a woman, so I'm, I'm just water, right? You have to figure out how you could also be part of supplying. hagana and and of other thing and mazon man in your in your way that you're able to. Like the Rebbe broke down all these borders of jurisdiction.
Zot omeret it was it's he הוא פרץ את כל הגבולות of what it means what we're saying last Shabbos about machanot. The Rebbe was so not into these miflagot and זה בכלל לא היה חלק מזה. It was not part of anything that he lived that he lived with. So I just feel like there's there's a lot from this piece that we could focus on.
First of all the brachas that we should have of what the Torah should do to us whether it's through how it works as an magen as an anan how it works as a mazon the food that satiates us and as it works as like mayim that it reaches every part of us just like the water provides the essential fluids for the nutrition to reach every place. But that that's one piece of this sicha. The other piece of this sicha is looking at Moshe Rabbeinu's response when the man and the be'er when the anan and the be'er ceased to exist in our parsha. They did come back because Moshe Rabbeinu became a guarantor to represent his brother and his sister in the right way.
So l'inyaneinu to this Gimmel Tammuz 32 years since the Rebbe physically left this world. What could we do איך אנחנו יכולים להירתם right? So if the Rebbe's not physically here anymore so what does that mean about let's take this teaching l'maiseh. What does that mean for us? What can we do? So I know your first thought is I could never say that I could come and fill the Rebbe's shoes. You know who else said that? Moshe Rabbeinu he's so humble probably said to himself there's no way someone like me can come and fill in my sister the Torah says about her Miriam HaNevia you know my brother the Kohen Gadol I can't fulfill but I'm not looking at it like that I'm looking at what does the am need? Get over your own thing.
Get over it. Whether you're right or wrong just get over it it's not part of the equation. What does the am need right now? And when that becomes the question and that's what you think about when you go to sleep at night then Gimmel Tammuz is you know. Like if you spend a day today with I'm gonna hopefully it's okay and do this like Bresloverize this day for 10 minutes or 15 minutes but in hisbodedus today to actually not talk about what you need for one hisbodedus.
I know shocker. It's for most of us it's a shocker. But to be able for one 15-minute session to really say to Hashem Hakadosh Baruch Hu I really want to know what the am needs and I don't want to hear back achdus and no the it's a word that none of us none of us have any any idea what to do with that word even anymore because it's whatever it's the inyan is still needed but what we need a different we need something else. But Hashem what is it that the am needs? The am needs a lot of things please make it clear to me that I know what the am needs and that I do whatever I think I possibly can.
Again לא עליך המלאכה לגמור it says in Pirkei Avos. But on the other hand אין אתה בן חורין ליבטל ממנה but you can't exempt yourself from trying to do whatever you can to give what the am needs. Today is a day of asking and davening over what does the am need and not what does the Rebbe need. The Rebbe needs you to ask what does the am need.
And halevai that in the zchus of that question and wanting to know the answer the Torah and our connection to it will do what it does to us on these three levels of anan be'er and mayim b'ezrat Hashem. Yasher koach.