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Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
I'm gonna I want to sing for you a niggun that came down during the seudah that has to do with the learning kashur l'parsha it has to do with everything that we're in right now. Some of you that were there already know it so sing with me. Actually don't sing the first time because I want to make sure everyone gets it right. Hareinu Hareinu Hashem.
Hareinu Hareinu Hashem. Hareinu Hareinu Hashem. Hareinu Hareinu Hashem. Hareinu Hareinu Hashem.
Hareinu Hareinu Hashem. Hareinu Hareinu Hashem. Hareinu Hareinu Hashem.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
חסדך חסדך חסדך עלינו ה'.
חסדך חסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'. Hareinu Hareinu Hashem.
Hareinu Hareinu Hashem. Hareinu Hareinu Hashem. Hareinu Hareinu Hashem.
וחסדך חסדך חסדך עלינו ה'.
וחסדך חסדך חסדך עלינו ה'.
וחסדך חסדך חסדך עלינו ה'.
וחסדך חסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'.
וחסדך וחסדך חסדך עלינו ה'. Hareinu Hareinu Hashem.
Hareinu Hareinu Hashem. Hareinu Hareinu Hashem. Hareinu Hareinu Hashem. So someone had asked me during the seudah what what are your favorite words during davening that's the those the words that popped up it should be that and we are we are seeing it הראנו ה' חסדך חסדך וישעך תתן לנו.
I'm so happy we have the zchut to be together and I just want to daven with all of us that we have more and more time together. just be together Amen, b'simcha with good health for us and our families for many, many, many more years and we should stay focused. Remember October 8th, 9th, 10th, 11th, 12th, 13th, 14th, I'm listening back to a lot of the shiurim from then, going through transcripts of those classes and I think that the most repetitive line was staying focused, staying focused, and that's the ikkar what we have to do right now to mamash stay focused on what is happening and it's larger than it's larger than our previous keilim. Purim came and whether we understand it or not it did give us much bigger keilim for what we speaking about a little bit last night for the hisgalus, for revelation, which is what we're all here for right now.
We're not here to win a war, we're not here to show how strong we are, we're here to מגלה שם השם בעולם, to reveal God's name in the whole world. God's name has been hijacked and abused and perverted by so many bloodthirsty jihadist cultists for so long already. Saying the word God is great in Arabic is the most petrifying thing that you could hear, which is such an a perversion of גלה כבוד מלכותך עלינו. We're here to make Hashem Hashem meguleh like completely be'ezras Hashem revealed, and halevai that we should stay focused while we're going through such crazy times.
So that leads us to what I wanted to learn today. I wanted to learn today one word really which has to do with the parsha from Reb Shlomo. I feel like you've heard me quite often I'm sure you've noticed that if there's one word that we scream a little bit louder than any other word during Rosh Hashana Yom Kippur davening is in kedusha in mussaf is the word Aye. Aye.
Aye m'kom kevodo. Moshe Rabbeinu has the moment of Aye in our parsha. Now a lot of what we're going to be saying here is very much connected to I believe I don't remember if it's the second Torah or the 12th Torah in the second part of Likutei Moharan, Rebbe Nachman's teachings, I don't remember right now which one it is. Aye.
One time I was traveling somewhere in the states with our holy brother Lazer Lloyd and then we had to pick up bands the rest of the band wherever whatever city we got to. So we got to a certain city and the band was rough, like sometimes they tell you we got this local band here they've been playing for years and there's a reason no one heard of them for they've been playing for years. Nachon. It doesn't mean a lot it could mean they've been playing for years and it's a bad matzav.
So this band was and there was like 300 people there and the band was they're cute, okay? They're cute but it was really hard and I had to pull so deep, pull out such a koach and everything. End of the night Eliezer says to me the band is the deeper the Torahs are, the deeper the, right? So I said what do you mean? He's like you kept on screaming Aye m'kom kevodo through basically every other song you were going back to Aye m'kom kevodo. I know what you were talking about like where's the kavod shamayim through this music? But what you were really saying was Hashem you're putting me through this so I could stretch out because if the music's really really really chazak you don't feel a need to really come out with some, but to pull out the deep Torahs the worse the band is the more it pulls out from you the need to scream Aye. I remember that, I remember that from many many years ago.
Did the chevre get? Everyone got? Chevre did the pages reach the end? It should be enough today, yeah? I printed a lot okay. Okay. So Moshe Rabbeinu comes to Hakadosh Baruch Hu and he has the most epic monologue there. There's a back and forth there.
And this back and forth becomes the gate towards bringing down rachamim into the world which at a certain point we'll speak about over Shabbos and I hope to see everybody. Don't tell anyone I said that but I hope to see I hope to see everybody, lo ichpat li. So Moshe Rabbeinu brings down יג מידות רחמים. But Moshe Rabbeinu doesn't just want to say, doesn't just want okay it should be mercy on us.
He has these bakashos.
הודיעני נא את דרכך. I want to see your face, show me your ways, all he has all these words that all these words in this post Eigel Hazahav episode that are screaming out to us today. What's going on now? Without repeating a lot of the things you've heard for many years, there's been an Eigel Hazahav, an Eigel Hazahav, a golden calf called being politically correct that is an Amalek that must be wiped out from our midst if we want a chance to be מגלה שם שמים בעולם.
And I think, I pray that we've made that turn. I pray we're gonna need a lot more koach to really make that turn. But screaming out Hodiany Na Derachecha is what's screaming out from our Shabbos, this Shabbos. And it's after Eigel Hazahav.
Now don't get confused here that there's no chronological integrity whatsoever bikhlal in the Torah, but specifically in these parshiyos from Yisro till the end till some would say even the end till Bamidbar. It's very hard to figure out what happens when. When did Eigel Hazahav happen? Before or after the Mishkan? Machlokes is the right answer. Correct.
Correct. The row below knows. It's not it's not the order that we have. There's gotta be a deeper reason for this.
So this is you see one page in front of you that could open up our hearts to stay focused in a world that's understanding what it means to live after an Eigel Hazahav.
על פי המסורת הקדושה שלנו אם לא היינו עושים את עגל הזהב לעולם לא היה לנו את המשכן. Who does this according to? Rashi. This is according to Rashi.
Meaning, if we hadn't done the golden calf, there wouldn't have been a tzivuy in Parshas Terumah. So you see how it doesn't even work out over here. Because the Eigel Hazahav brought such a brokenness in the people that there was a need for a makom, there was a need for an actual structure through which we can we can find ourselves again with the Hakadosh Baruch Hu. There's a lot to say on that, but just because this zman and everything, I'm just going vayter.
משמעות העניין היא שבאיזה שהוא אופן קירבנו את קדושת אלוקים לעולם דרך עגל הזהב. Now you can't say this lechatchila, only absolutely bedieved. Because what did he say over here? In a very weird way, we brought closer the kedushah of God into the world through the, I don't want to say through the Eigel Hazahav, but through the aftermath of the Eigel Hazahav.
זאת אומרת אם לא היה עגל הזהב there'd be no Mishkan, which some would say what would that also mean? That there wouldn't be there wouldn't be a Beis Hamikdash.
So this is a very strange thing. Is that the only way that you could bring a Beis Hamikdash to the world is through an Eigel Hazahav? Well according to this shittah, it seems like it. Because there wouldn't have been. There wouldn't have been.
What would have been? I don't know. But obviously it stings, it's very weird to say such a thing. But let's understand what's happening. It wouldn't have been necessary as a tikun.
As a tikun for sure it wouldn't. But maybe even not as a tikun, like there wouldn't have been a need on any level, it seems. It's the same thing if Shaul would have killed Amalek. Nachon.
רק אחרי עגל הזהב התחלנו לשאול. Only after the golden calf we started asking, ריבונו של עולם איפה אתה. This is very interesting thing. Only after Eigel Hazahav we started saying how did we get so messed up? Where are you Hashem? After seventy-eight years of living in this modern country, the shaylah of Efo Atah, how did how did things get like this? is a question that no one could avoid asking.
No one. We've been asking this for two and a half years. The question is, why do we only start asking after such shever?
השאלה היא מדוע התחלנו לשאול רק אז? Why did we start asking this? And Moshe Rabbeinu represents the klal, and it's Moshe Rabbeinu that's asking these questions. It's very interesting.
The monologue that happens that takes place in Parshat Ki Sisa after Cheit HaEigel would have made like a bulk of it would have made much more sense had it taken place where? At Sinee? Before? Actually, trick, because it was the same location. The Sneh. By the burning bush. All these all these questions, all these bakashos, it would have made much more sense had Moshe Rabbeinu asked them already when Hashem revealed himself to him at the burning bush.
These are these are very, these are very, these are. Didn't they negotiate for seven days and Hashem was angry at him? He was negotiating to get out of the gig. Not this type of negotiation. Get out of the gig because of all these questions.
That's already a, that's already a, it could be, it's a nice stretch, but Moshe Rabbeinu Chazal tell us that the reason of trying to get out of the gig wasn't this inner, it wasn't a problem he was having with Hashem, it was an inyan about me and my brother or me and Eliyahu HaNavi or me and Mashiach. So here these questions, they do show up in the Torah. It would have made a lot more sense had they had they shown up in Parshat Shemot, many of these questions. Question of life and death.
Okay, so let's chevre there's a lot, we can't do a long shmuze this morning, so let me just flow, okay?
תשאלו תפתחו את הלב.
מדהים כמה שהקדוש ברוך הוא הסתתר מאז בריאת העולם. It's amazing how much God has been hiding since the creation of the world. Only Chabad has a niggun for such such words.
You know that? We sang this, huh? Keil Mistater?
אכן אתה אל מסתתר אכן אתה אל מסתתר אכן אתה אל מסתתר. You are hiding, you're a God that's hiding. Who could sing such words? And yet we sing about this. It's a very strange thing.
Hakadosh Baruch Hu has been hiding since the briat haolam, since the creation of the world, aval and this is why I wanted to learn today's piece, זה לא משתווה לאופן שבו הוא יסתתר לפני בוא המשיח. It won't come close to the manner in which Hakadosh Baruch Hu is hiding himself before Mashiach is coming. As much as there's been hiddenness in the world, it won't come close to the way that Hashem is hiding before Mashiach is coming. I want to say that that took place already in 1939 to 1945.
And since then there's been the most tremendous hitgalut. There's been the most tremendous fulfillment of prophecy of yad Hashem, of us coming back home, building up this land not because we are a high-tech nation, זה בכלל לא זה. It's because we're living prophecies of serving Hashem and making his name great here in Eretz HaKodesh, spreading out to the whole world. Before Mashiach is going to come, the hastara is going to be so so confusing.
It's still in the air. It's still in the air, but you learn a Torah like this after the six million and look at us today and look at Tzva Hagannah LeYisrael. It's very hard to say it's still such hastara. There's something going on that's not a hastara like it was before we came back home.
He just says over here לפני שיגיע המשיח ההסתתרות תהיה חזקה מאוד. Before Mashiach comes, the hiddenness, the concealment will still be very, very strong as we saw this last week in Beit Shemesh. It'll still be very, very strong, the hastara, the hiddenness. What's going to happen in the world? This is crazy.
העולם יתמלא באינטלקטואלים גדולים. Do you guys know what the word in Hebrew of intellectualim means? The world's going to be filled with these huge intellectuals sounding very smart, or sometimes very, very stupid. But at least they'll sound, to the eye, they'll sound, their speech will be very, it's amazing. They'll have 17 million followers and they'll sound very smart, but this is like the type of smart that that is like a behema smart.
אנשים יישאו נאומים וידפיסו ספרים בכל שפות העולם. They'll put out books in every language.
הם ימלאו את העולם במה שנקרא ידע תודעתי. They will fill the world with with what is called conscious knowledge, meaning get smart, learn facts, learn facts, trace history, choose all the bad people that you could find and then build up a whole a whole, you know.
Framework? A whole following, a whole religion really. These are all religions now that are happening with people saying intellectuals saying kivyachol smart things, ach oy lahem. Oy lahem. Oy lenafsham.
Woe unto them. Woe unto their soul.
ילד קטן שמאמין באלוקים יודע יותר מכולם. A little boy that knows about Hashem knows more than anybody.
אם הם היו לפחות מדברים על השקר בשם השקר If they would speak about lies in the name of lies, it wouldn't be so bad.
אבל הם ידברו את השקר שלהם בשם האמת. But they speak their lies in the name of truth. What we thought was happening in the United States before this war, as if that was bad, it has taken on levels that make perfect sense.
The truth is according to this and according to the frame, according to the frame that we have to put ourselves in, and that's why I urge all of you to speak to your family in a more loving way more than ever and make sure that invitation to leave galut happens fast. Because it's going to be infinitely worse. This is not trying to sound, I'm not trying to sound as the mafchid. In fact, you've heard me for years, I'm saying never freak people out, don't scare them, don't judge them.
Still saying the same thing, don't scare them and don't judge them. Make it very, very clear this world of sheker has now, psh, it's gone to places like we've never seen before in our lifetime. It's been around, just not in our, maybe there's one or two people here that it was in their lifetime, not in mine, that's for sure. And it will confuse the world.
It also wakes up a lot of neshamot. People that would have never spoken up before something happened to them last few years and they're starting to speak up in very, very inspiring ways. But there are many that are caught in the sheker of very smart-sounding people and you're sitting there wondering, oh my God, what is going on? How could it be Hashem that you're still hiding? It's supposed to lead a Jew to the following question.
בשלב הזה הדבר היחיד שאתה יכול לשאול הוא איה מקום כבודו.
All that you're left with, the only thing you can ask in this situation is ayei ayei, where are you? Ayei mekom kevodo, where is the place of your kavod? Where's the place of your kavod, Hashem? That's all you're left with at this stage where be'emet we feel very privileged that we're not caught up in that swamp. But there are millions of Jews that are caught up and millions and millions and billions of non-Jewish people that are caught up in something that's the opposite of kevod shamayim. That's the inyan. Moshe Rabbeinu has one main request after cheit ha'eigel, after mass confusion: הראני נא את כבודך.
All I want to know, all I want to see to do your shlichut right in the world is I need to see your kavod, your glory. I want to see your kavod. That's why he says בשלב הזה הדבר היחיד שאתה יכול לשאול הוא איה מקום כבודו.
ברגע שתשאל איפה הוא and the moment that you ask where are you, תגלה שהוא נמצא בכל מקום, you will see that Hashem's kavod actually is מלא כל הארץ כבודו.
But the only way to see it is by being vulnerable enough to admit ayei. Ayei, if I'm asking where is something, what am I basically saying? I don't know where it is. I need it. You say it and you admit it.
So you're saying a few things. One, it exists. Two, I need it. Three, I don't know where it is.
You're saying all these things because if you know where something is, you don't have to say ayei. Where is something? Well you know where it is. No, I actually don't, that's why I'm saying where. That's what ayei mekom kevodo means.
But it's really coming from Moshe Rabbeinu's הראני נא את כבודך. Now think about this. Why is Moshe Rabbeinu saying such strong words at this point in Jewish history in his life? What did Moshe Rabbeinu have to do right before this? To me this is one of the most messed up psukim in the entire Torah. Because the sha'arei shamayim are open.
You can ask for anything you want. Why davka over here? What just happened? Why did the luchot? It's daka from Am Yisrael. After that. He separated from his wife? He killed three thousand Jews.
You know that part right? There's a whole inyan, mi la'Hashem eilay, benei Levi, three thousand right? Now you'll say no, no it was erev rav. I don't know. The pasuk says ish et achiv. That's the language right? Ish et achiv, man to his brother.
That's a very, very powerful statement. That could lead Moshe Rabbeinu to wondering I don't understand. I made, now listen to this, Moshe Rabbeinu's equivalent of his life story is I made aliyah, I left comfort, I'm part of building up the Jewish state. I'm putting everything into this mitzvah of yishuv ha'aretz and living a real frum life and everything and after this now I have to at this stage...
This happens now? I have to go and be involved in such a horrible thing? That's the world of Aye, when it doesn't add up, when life doesn't add up. When life doesn't add up, the only thing you can scream out is Aye, for real. And when you really scream, he doesn't quote it here, but when you, and he says it, but he doesn't quote the source of what he's saying over here, but like I said in the beginning of shiur, this is I think it's tinyana beis in Likutei Moharan, the second teaching in Likutei Moharan. Rabbi Nachman teaches there it's much deeper than what I'm going to say right now, and there's an amazing small pamphlet from BRI in English, there's a small pamphlet from BRI in English called Aye that explains this in great depth.
That when a Yid is able to really be vulnerable enough to scream Aye mekom kevodo, Aye becomes mekom kevodo. That place where you scream 'where are you?' Not 'where are you!' but 'where are you?' in all this, you just bought that place, you just bought that moment. That moment became a moment of mekom kevodo, of gilluy kevod Shamayim. Moshe Rabbeinu says I don't have anything right now other than saying Aye.
הראני נא את כבודך. How could this be based on, based on like results, Hashem you should fire me because I obviously didn't do a good enough job if I go up to you after schlepping them out of the desert and what's their response? Give us gods, we need something else to work, we need an eigel hazahav. So Moshe Rabbeinu is in an ultimate state of confusion and he knows the only thing I can do right now is really scream Aye. That's this parsha.
That's what happens after eigel hazahav. But Moshe Rabbeinu hears through his Aye that this place of a relationship with Hashem just became mekom kevodo. Many people don't want to have it with Hashem. They don't want to go to these birthing sessions and really have it with Hashem because they're nervous that it's going to tick Hashem off like sounding ungrateful or whatever.
That's like, that's putting Hashem like the Rosh Yeshiva or like a bank teller. Like it's the same framework. Hakadosh Baruch Hu already knows all those feelings you're harboring and those emotions you haven't let out. You think Hashem needs you to come and show up like a good boy to davening and saying, oh thank you, I know it's wrong to be ungrateful, I don't understand anything but everything's great.
There's bombs falling over us every single day. Miracles after miracle after miracle after miracle. Missiles flying everywhere. You have to go, we have to go to the Aye mekom kevodo place in our relationship with Hashem.
Not out of chutzpah, you understand? Not out of anger or arrogance, but out of a true sincere desire to see kevod Shamayim in this world. Kevod Shamayim is very metzumtzam right now in this world. And we're a generation of הראני נא את כבודך and we're saying and do it through me. Just do it through me.
הראני נא את כבודך. And where does all this take place, this conversation? The location is the same thing that's happening right now in the world. The world is in a state of desert. The whole world is in a state of being in a midbar.
Which is exactly where this conversation took place.
הקדוש ברוך הוא התגלה לפנינו במדבר.
כי במדבר אתה לא יודע לאן ללכת ואתה לא יודע מאיפה באת. A desert you don't know where to go and you don't know where you came from.
You're in the middle of gornisht.
אתה לא יודע היכן המקום שלך ואתה לא יודע היכן המקום של אלוקים זה חסר מקום לחלוטין. You don't know where your place is, you don't know where Hashem's place is, the whole concept of having a space seems to be not shayach at all. So therefore, when you know that you're in a desert, what do you start asking in a desert? Bless you.
When you're in a desert, what do you start to ask? Aye mekom kevodo? Where are you? But if you're a baal ga'ava you say I'm going to figure this out, I have to figure this out on my own and show God I know how to get out of here. Which is such a big deep tikkun for the Zionist movement I can't express this enough. Because it keeps on popping up. We have to admit we built what we built, we built up what we built, it's still a midbar without asking the Ribono Shel Olam Aye mekom kevodo? It's still a midbar.
במדבר אתה מתחיל לשאול איפה אלוקים.
ברגע שאתה מבין שאין לך שום מקום בעולם אתה באמת שואל את אלוקים איפה הוא ורק אז אלוקים מתחיל לדבר איתך. When does the revelation where Hashem begins to speak to you, when does that begin? Only after meeting this Ayeh moment is what Reb Shlomo is saying. So you'll say to me: is this lechatchila or bediavad that a person has to go through a midbar in this world? What do you think? Lechatchila.
It's just his reality. What is reality? Reality is lechatchila. It's lechatchila, right? So what are we saying right now about, like, let's say someone's about to bring a child into the world? What are you doing? You're bringing a child into a world where they lechatchila are going to have to feel so disconnected at a certain point in their life and so lost, which will hopefully you'll give them the chinuch and prepare them for that moment, and at that moment they have to be prepared that right now is their time to ask Ayeh mekom kevodo וכך אתה קונה את החלק שלך בעולם. And this is how you conquer and acquire your place in this world.
Does that sound normal? It's not. It's lechatchila for us, but it shouldn't be lechatchila. If things played out the way they were supposed to play out originally, then it wouldn't be. Nachon.
But aber mind you, Yoel, and we have to remember this: if you just said if things would have played out originally and not like this, it wouldn't have got to this. What was the first entity that caused person to ask these questions or not ask the question and then get punished? The nachash. Who created the nachash? Hashem. Who put the nachash in Gan Eden? Our aveiros? Was there an aveirah in the world? Did an aveirah exist in the world before the nachash came and started creating this what's going on in the world? No.
So it seems that it's actually lechatchila. And you said it. Now we want to say it's bediavad because it'll help us deal with the more, like they say in the twelve-step program, the God of my understanding. But we don't have, that's the only thing about the program I always had a very hard time with: the God of my understanding because there's no such thing כי לא יראני האדם וחי.
I know there's Toras on this and I've spoken to people in the field about this. It's an interesting inyan. The God of our understanding is mekabeling that lechatchila you have to go through this stage in life to reach Ayeh. If things are just set up for you and you're just a emuna peshuta yid that never struggles with these things, then you won't get to the Ayeh, you won't get to megaleh the kavod of Hashem in this place right now.
Yeah. If I may, I think the mashal is somebody who grows up with a silver spoon like, because they're whatever it is, either old money or their parents already made it or what have you, versus the person who really struggles through their life and then eventually makes it, thank God, and hits a big whatever it is, they have a tremendous appreciation for where they are versus just having it lechatchila. Nachon. So Reb Shlomo adds here at the end here and he ends off and he says: lifnei hayom hagadol, before the great day that comes, השאיפה לקדוש ברוך הוא תהיה כל כך חזקה עד שכביכול יהיה מוכרח לבנות את בית המקדש מחדש.
It's a very, it's like a mysterious, it's a cryptic statement over here. But what he's saying over here is that before the great day comes, the she'ifah, the aspiration for Hashem—or it's not aspiration, it's more I have to see what it how he said it in English, but it's more that that hunger, that hunger to need to feel Hashem will be so strong, will be so, so strong until you almost, just from that hunger, from that Ayeh, you are machriach. This doesn't sound normal, but you are basically forcing the Ribono shel olam to reveal himself and to rebuild the Beis Hamikdash and to rebuild everything over and over and over again. Don't talk talker.
Imach shemo. There's a song, I think it's based on a Gemara or something from, I don't know, if he used the words יחיד ורבים הלכה כרבים with Hakadosh Baruch Hu. Right. But when the rabbim actually has such a desire, keilu paskens that אנחנו קובעים שזה חייב להיות then to be machriach kivyachol Hakadosh Baruch Hu.
Right. It's crazy. We're keilu machriach, we're keilu machriach the game of hide and seek and saying: it's, I get that you have a lot of cool things. waiting for us and like the scavenger hunt, we've picked up a lot of lollipops on the way or whatever it is.
Dai. Dai. Dai. Dai kvar.
Okay. Dai. So this Shabbos Ki Tisa, this moment that we're living in time right now, is us really tuning into begging Hashem ayei mekom kvodo. And if you're up for the game of hide and seek, but you see a lot of tired Yidelach that are very tired of this game, of having to make up, you know, how many stories we've made up to our little kids about what's actually going on in this world, like we're done giving you teirutsim.
It's like a scary thing to say and I don't mean it to say it in a chutzpadik way. I feel like Hashem wants us to come to this conclusion. Hashem wants us to come to this hachra'ah. I think Hashem wants us to ask him to stop hiding.
I don't think Hashem wants us to continue to be okay with the hiddenness. Hashem wants us to ask him to stop any level of hiding. And nachon that a tremendous amount of gilluy Hashem came to the world to certain people over this last week, but we want the gilluy kvod shamayim to be מלוא כל הארץ כבודו to be in the whole world, that the whole world knows you, that the whole world sees you. Everyone like Reb Shlomo used to sing so beautifully: והוא ישמיענו ברחמיו שנית.
We say this in Kedushah in Mussaf in Nussach Sefard. He used to say like this: we say every הוא אלהינו אבינו מלכנו מושיענו והוא יגאלנו והוא ישמיענו ברחמיו שנית. Speak to us just once more, speak to us just once more, but this time let the whole world see it, let the whole world hear it.
והוא ישמיענו ברחמיו שנית.
And what's the next few words? Le'inei kol chai leimor, so that we all say, הן גאלתי אתכם אחרית כראשית. This was your plan from the beginning, lihiyos lachem l'elokim. So the koach we're giving each other koach to be together right now ערב שבת כי תשא Parshas Parah, all these inyanim that are happening between Purim and Pesach, migeulah l'geulah. The closer you are to where you're supposed to be, the wackier and more insane it's going to feel.
So it's supposed to feel like this because we're getting closer and closer to where we're supposed to be, which is to live in a state of גילוי כבוד מלכות שמים.
הראנו ה' חסדך וישעך תתן לנו.
קומה עזרתה לנו ופדנו למען חסדך. And I just want to say yashar koach to everyone here because everyone's been an amazing, amazing warrior, amazing heroic piece of light.
I don't have any other words to say it. I just can't imagine, you know, experiencing this without a chevra, without a kehillah. I don't know how I would do it. Be very, very scary.
So just to continue to give each other koach and more kaf zchus than we ever had over people, more kaf zchus, more azmra, more pointing out good points and focusing on good points. But also like they say in Lubavitch, not letting the Ribbono Shel Olam off the hook. None of that. To ask Hashem mafsikim hamachbo'im? And then someone will tell you: what do you mean? Look what Hashem is doing, look at the revelation of all these things happening, how we took out all these people.
You know how many times we've taken out all these people? How many times have we taken out all these people? But then there's a bunch of other people that come in there. Cycle, which we're going to be today, we're going to put out a very important piece about this, about the cycle. V'shuv. Hashem, you got us.
How did you get us? Because we're there already. Now just give us the koach to scream ayei, please stop hiding and like the Rebbe says, that place, ayei, is mekom kvodo. Ayei is mekom, is the mekom of kvod Hashem in this world. The kvod Hashem in this world is not a person walking around saying emunah means to believe that everything is good, don't ever say anything like that to Hashem.
I don't know, Moshe Rabbeinu kind of messes that whole thing up at the beginning of his life, למה הרעותה לעם הזה. So we're talmidim of Moshe Rabbeinu. It should be in our chelek to witness the גאולה שלמה ואמיתית במהרה בימינו תיכף ומיד ממש. Amen.