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Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
Hoping everyone had a good שבועות that all the, the hunger. We were learning about should get hungry and hungrier to to to hear דבר השם and to just not not turn back at all.
You could pass pass these around. We have the שיעור that today לעילוי נשמת בת יחיאל בת ישראל, לוי בן יוסף, פרידה שרה בת יצחק, פנחס מנחם בן אברהם דוד. Today is sponsored by Regina Waishausky in memory of loved ones who are no longer with us. By the Landaus, by Dovid and Sora Landau, לעילוי נשמת הרבנו יצחק יעקב בן אברהם שמעון הכהן, גיטל טובה בת יוסף, ישראל בן יוסף הכהן, מלכה בת יחיאל מיכל.
The week is sponsored by שלום ואסתר פרנס in honor of the birth of their grandson, his בר מצוה. Sorry, in honor of their grandson's בר מצוה. It would be weird if their grandson was born and then had a בר מצוה. Their grandson's בר מצוה.
And today is the יארצייט of someone who was a big השפעה in my life and many people in Efrat and over the world, all over the world. It's the יארצייט of רב דוד צלר. Today is רב דוד צלר'ס יארצייט. He was, how much is it? 18 years.
Can you believe it, Yeshua? 18 years. Ah, רב דוד. He was, he was, you know what? Sorry. I'm going to sing for you a ניגון of רב דוד צלר.
This is a beautiful ניגון. Listen to this. This is based on the words of his, he was like, I think if you asked him who's one of your רבנים, he would say the מאור עינים, the טשערנאבלער רבי. The טשערנאבלער, the מאור עינים was very very very big by him.
All חסידות. טשערנאבלער, טאלנא. And this is one of his most beautiful, beautiful songs. I can't encourage you enough to read his book called The Soul of the Story.
It's one of the most beautiful books that that that ever came out. You see someone that really looked, that really looked to receive from every direction that השם sent him light. And he went through such a beautiful, long journey. And last night we were, we had a gathering for his, his family did a gathering.
We were singing his ניגונים. Listen to this. Huh? In the רימון. Yeah.
Originally from California. So I got to spend a lot of time with him when I was young because when I was living in Los Angeles, he would come often to visit his mother who was still living there. ר' שלמה just passed away. And I was so hungry to receive from anyone that was כלי ראשון.
And he was the one that was that I that I spent most time with. Like ממש in those early years. And he had such a such a השפעה on me and I miss him so much and those of us that are privileged to know him, a very, very deep, deep נשמה with a very, very high-pitched voice as well. The joke was, I sing bass for דוד צלר.
Yeah. Like it would that was even considered bass in comparison to where his his voice was. So listen to this ניגון. This is a gorgeous ניגון.
The words are from the טשערנאבלער רבי.איי לה לה לה לה לה לה לה, הלוך חי אני. איי לה לה לה לה לה לה לה, הלוך חי אני. איי לה לה לה לה לה לה לה, הלוך חי אני, חי אני. איי לה לה לה לה לה לה לה, הלוך חי אני.
איי לה לה לה לה לה לה לה, הלוך חי אני. איי לה לה לה לה לה לה לה, הלוך חי אני, חי אני. ומי הוא החיות שלי? ומי הוא החיות שלי? ומי הוא החיות שלי? הלוא הבורא יתברך. איי לה לה לה לה לה לה לה לה לה לה לה לה לה.
איי לה לה לה לה לה לה לה לה לה לה לה. איי לה לה לה לה לה לה לה לה לה לה לה. אוי. אוי.
אוי. טה רה רה רה, לה לה לה לה לה, אוי. לה לה לה לה לה, אוי. לה לה לה לה לה לה לה לה לה לה.רב דוד used to say all the time, make ו, not war.
ו is the קו שמחבר. The יקוק. You have יוד and ק. יוד is השם'ס infinite light without any הגבלות, anything.
ה is the כלי that that that contains השם'ס light up there. ו brings down that light of what's going on up there from up there down to here. And then ה is the כלי to מחזיק that light that came down from above into this world. That's like the בקיצור נמרץ of the כוונות of יקוק.
So he would always say make ו not war. If you if you really are focused on bringing down the light from up there to make it כלי down here in this world, you're making you're making שלום, you're making peace. He was a beautiful נשמה.I can tell you a story about that ניגון.Tell me, tell us quick quick story.Real quick. רב דוד was really big in interfaith.
Huge. And one time he had a conflict, he couldn't go. So he asked me to go instead. So I went, he sent me to where? Interfaith.
Interfaith gathering. So I'm there in front of him, he sent me there. And so I'm sitting there with the priest and the imam and the you know Muslims and Jews and Christians. And I said, what am I going to do? He said, I'm going to sing this ניגון.What we just sang?What we just sang.
And then I said, well, I'm going to sing in Hebrew, but some people don't know Hebrew, but they know English. So I'll sing it also in English. So, but there were Muslims, they didn't know either. So I said, let's translate it into Arabic.
I said, wow. You have Arabs singing the words of the טשערנאבלער?They should they should מגלה very fast that their תיקון is to stop sanctifying death. הלוך חי אני. It should be חיות.
Fall in love with life and stop being satanic. Sorry. השם יקום דמם of another חייל that was killed yesterday. Okay, חבר'ה.
פרשת נשא. פרשת נשא. We had we have, listen, I want to continue the ברכה. We learned שבועות night.
And I want to say a big יישר כח to all the חבר'ה that were were up. It was it was amazing. I couldn't believe it. There was such a fire here and I'm so thankful to everyone.
Gave me such חיות and כח. And we were learning that we want the תורה to smile back at us. הארת פנים. We want the תורה to smile back at us.
That's what we're looking for. Every relationship, we're looking for our spouses to smile at us. Our spouses are looking for us to smile back at them. But באמת, we want to learn תורה that smiles back at us.
Because then there's כח המשיכה, there's this draw to keep on learning and to מתחבר to the שורש נשמה of our of our חלק in the תורה, ותן חלקנו. Our חלק in your תורה to smile. This is a gorgeous piece that ר' שלמה says. I believe it was based on ר' לייבל'ה איגר.
But our פרשה, which is the longest פרשה in the תורה, as you all know, begins with speaking about one of the sons of לוי. That's בני גרשון. We know we have בני גרשון, קהת and מררי. Why דוקא did the תורה start speaking about בני גרשון and in what manner did it start talking about בני גרשון? There's an interesting לשון here.
נשא את ראש בני גרשון. הפרשה, חבר'ה, you have it, you have the pages, yeah? Does anyone need a page that doesn't have? Are there any extra pages? יישר כח, thank you. הפרשה הזאת פותחת בנשא את ראש בני גרשון גם הם. Lift up the heads of the sons of גרשון also.
גם הם. Don't forget about them. גם הם, right? Don't forget גם. Don't forget about them.
לשאת את הראשים מתוך משפחת גרשון. They needed extra נשיאות ראש. Why? השם גרשון בא מן השורש גרש. There's a typo here, I have to fix it in the next printing, because it says מן השרוש, but it should be מן השורש.
גרש, גימל ריש שין, לשון גירוש, which means to be expelled, to be divorced out, right? גירושין. לכן אפשר לפרש שרבונו של עולם אומר לנו פסוק לשאת ולהרים את הראש של מי שמרגישים שהם גורשו. This is just just this alone is like an amazing, amazing וערט. You're saying the תורה is telling us all those people that feel that they they've been pushed away from השם, that they've been pushed away from יידישקייט, that they feel they've been, get out of here.
Like we say in one of the one of the a, the קינות, we start, I think it's the first one, it says סורו סורו טמא. Like the the people, the nations of the world look at יידן and they say get out of here. סורו טמאים. Get out of here, טמא people.
Now when the world tells it to us, we're like, you know, we we know you're עולם השקר. But there are people that feel that השם tells them, not so interested in you. Or רבנים have told other חבר'ה, listen, it's this is not your thing. Get out of here.
And בכלל places in יידישקייט that we've get to that we say that we have this, we walk away with the feeling of saying מגרשים אותי מכאן. I I'm being, I'm not, no one's interested in me here. So נשא את ראש בני גרשון. Lift up the heads of those that feel that they were exiled, that they were thrown out, that they were pushed away.
So that's, he says, a nice like טייטש on it. And we could expand on that, but he's going to expand on it in a very profound way. הקשיבו כעת לדבר חזק מאוד. Now you got to listen really strong.
כשבני זוג מתגרשים לא עלינו הם מגורשים מביתם. You know, when couples get divorced, they're divorced from their home. They had a home, now that home breaks up and they're divorced from what they once had. הפעם הראשונה שהשורש גרש מופיע היא אצל אדם וחווה בגן עדן.
Where does this term first appear? גן עדן. Because the לשון is ויגרש את האדם, right? Yeah, ויגרש את האדם. They were in גן עדן and השם after what happened with the snake and עץ הדעת, the לשון is השם was מגרש the the the אדם. People like to call, people say they they call it the התנתקות, but anyone with like a חצי קופ knows that's not that that word is a very עמלק word.
התנתקות, disengagement. No. It was גירוש of יידן from their homes. Really worked out for us really good.
אפשר לפרש שהשם גירש את האדם. So you could you can דארשן and say, השם was מגרש אדם. Right? That he exiled him. ואפשר לפרש שהוא התגרש ממנו.
Which is which is very, very heavy. You understand what he said? He said the first thing I could say is that השם exiled אדם out of גן עדן. But you could also say when on פשט, ויגרש את האדם means they were married. השם and man were כביכול married and השם divorced אדם.
Now, there are people that actually feel like this. There are people that really feel that the איבעשטער looks at my עבודת השם, is not interested. And he he throws me out. Now obviously, it's not אמת, it can't be אמת, כי לא ידח ממנו נדח.
We don't believe in that. But it's a הרגשה שבלב that I've had many conversations with people in this room about. It is a feeling. It is an emotion that we carry.
בהמשך, now right after that, גירוש comes up again in פרשת בראשית. כשהרג קין את הבל אחיו, after קין killed הבל, אמר לו השם נע ונד תהיה בארץ. What does that mean? You're basically going to be looking wandering nonstop, you're not going to find a place in this world. So קין answers back.
He says, hmm, you know, let's call it spade for spade. What did you do to me? הן גרשת אותי היום. Let's call, השם, you call it like wandering my גזירה, the decree upon me was to wander. Let's call it spade for spade.
You you divorced me. You threw me out of here. You could say, no, no, no, I just told you נַע וָנָד תִּהְיֶה בָאָרֶץ. But קין is saying, I'm telling you what I'm feeling, השם.
I'm feeling that you divorced me, that you were done with me.It's not the first time קין felt that way.He felt it also for the first time with the מנחה that wasn't accepted.השם is דוקא using the word גירוש. He could have used another word, but he's using this word specifically, so it is it is connected to divorce.מאה אחוז. מאה אחוז.Like what other word could have been could have been used?ויוצא. וישלך, ויפריד.There's many, נכון.
זה בדיוק.בפרט על הגר היא אומרת ויגרש את בן האמה הזאת. There's likeTotally. It's supposed, really meaning, it's very good. There are a lot of different לשונות you could say for like, listen, let's go our own ways or, you know, like אברהם אבינו with לוט, he doesn't use גירושין.
He פרד. It's it's פירוד, right? It's right? That's the לשון. It's דוקא, ר' שלמה saying, the name גרשון is a very it's a very interesting name. משה רבינו'ס son almost has that name, not exactly.
There's a מ at the end of his son's name. Not גרשון, it's גרשום, which has a lot of דקדוקים also and connections between the two. But it's דוקא the usage of this word that we use for divorce, which describes השם'ס relationship with the first man, and the first son of the first man. It's not סתם.If you look at the whole name, it's it's it's the שורש גימל ריש שין, but then there's a ו, ן סופית.
So it's it's לגרשן, and then there's the ultimate connection. It also happens.You're learning, you're learning a lot of פנימיות these days. You're saying גרש ו, נ, שערי בינה. That's already, that's already, huh? רגש.
Let's see, let's, it's very חזק. Let's see how ר' שלמה develops this. אי אפשר לומר על אדם שהוא מגורש ממקום שמעולם לא היה בו. So, you can't say that someone is divorced or exiled from a place that they never were.
For instance, I'm going to tell you right now. Um, you're all מגורש from Saudi Arabia. No, I have to be in Saudi Arabia in order to be מתגרש from Saudi Arabia.You can't be divorced if you were never married.You can't be divorced, very good. You can't be.
You know, I'll tell you the a deep like ביוטי. You know what a ביוטי is? My איתן used to, my brother used to call me like when when I when he wanted to just say like a a תורה would knock my socks off, he's he would say, שלמה, are you ready for a ביוטי? ביוטי is a buckle up תורה. So, I don't know if you remember our friend משה גלר עליו השלום. משה was actually the one that told me that דוד was נפטר.
משה said like this. We say, אל תשליכני מלפניך ורוח קדשך אל תיקח ממני. So, don't chuck us away, don't, that that could also be have been a word by the way, um, that השם could have used. וישלכהו.
Like we like we have in the תורה. אל תשליכני מלפניך. And then we say ורוח קדשך אל תיקח ממני. And don't take away from us your רוח הקודש.
היאך משמע So we have רוח הקודש. בדיוק. Because if I'm saying don't take it away from me, what does that mean? That I have it. So we're like, it's a backwards way, דוד המלך is basically coming from the back door telling you, yeah, do you understand you have רוח הקודש? If you're asking don't take it away from me, היאך משמע that you have it.
So it's the same נקודה and like you said יוסף, you can't be divorced, you can't get divorced unless you're married. And you can't be thrown out of somewhere unless you were there. Now look at this. כאן, who are we talking about בני גרשון? כאן אנחנו מדברים על אחת ממשפחות הלויים שנבחרו מתוך כל עם ישראל, והמשפחה הזאת נקראת דוקא גרשון במשמעות של גירוש.
Who were these people? What was their ענין, גרשון? מה היה הסיפור שלהם משהו תמיד השתבש איתם. פשוט לא הצליח. Something always went wrong. Something just never, you know, קהת, they definitely messed up a little bit later on through קרח.
Right? מררי also, מר, there's there's also their תיקון. לוי is full full of תיקונים. Right? מררי, and גרשון קהת מררי. It's very very interesting.
גרשון he says is the name is they they wanted to be close but they always felt like like they're not wanted. Like קין experienced that his קורבן wasn't wanted. So when he says הן גרשת אותי היום, he feels it. ריבונו של עולם, you're not interested in what I have to offer.
You're not interested. Recently a רב that came to ארץ ישראל and tried to, made עליה and he, I I ממש feel so bad for him. He he he's real ירא אלקים יהודי, a beautiful, beautiful יהודי, left a lot to come here. And he's trying to do his thing here.
And he said to me, you know, my it looks like my wife and I are going back this summer. I said why? He says, אף אחד לא מעוניין במה שיש לי לתת. And you should know that דוד צלר עליו השלום, one of my last conversations with him broke my heart because he would always perform at the ר' שלמה יארצייט concert in first it was in ישורון and then it was in בנייני האומה. And he had a very light and gentle, gentle voice.
Listen to him today on Spotify. Gentle, high pitch I told you, very light. As the years would go by, the crowds that would come to בנייני האומה weren't interested in his set. And the last time he went up, they kind of started clapping fast to to get him off stage.
And he said to me, he said to me, it doesn't seem like this דור is interested in in in in in what I have to offer. That's a very very heavy thing. So this is this this learning today should give כח to all those that feel מגורש to to not feel מגורש, to feel welcomed. So ר' שלמה says this בני גרשון had this ענין that no one's it's just not working for me.
הם רצו מאוד להתחבר אבל זה לא הצליח. They really wanted to they wanted to connect, it just wasn't working. אז השם אמר למשה, so משה רבינו is told by השם, lift up their heads. נשא את ראש, תרים את הראש שלהם.
Lift up their heads. ר' לייבל'ה איגר אומר את הדבר הכי עמוק. ר' לייבל'ה איגר says the deepest deepest depths. מה פירוש לשאת את הראש What does it mean to lift up your head? הכוונה להגביה את המחשבות.
It doesn't mean lift up their heads because they're you know, they're looking like נבך. It means take up your thoughts, the way you think and lift it up. נשא את ראש. חסידות it says, שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם.
That's the the famous וערט in חסידות. And אמת is מי זה מלך הכבוד The מלך הכבוד is coming to, שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם. הִנָּשְׂאוּ פִּתְחֵי עוֹלָם. Lift up your heads the way you think.
Lift up the way you internalize things. And then ויבוא מלך הכבוד. הכוונה להגביה את המחשבות כך שהאדם מבין לפתע שכל מה שקורה לו הרבה יותר עמוק ממה שהוא חושב, הרבה יותר גבוה. When I'm able to elevate the way that I think and internalize things, I'm able to understand that much deeper things are happening beneath the surface over here.
So I'm able to go through whatever feels like a גירושין because I realize what to me seems like a like a גירוש is actually a החנה for something much much bigger, much more profound. Do you want to say something?I mean, couldn't you say לוי'ס whole job, they had to elevate the people? Their job was to lift up those who were they were they went through this stuff. They in root in their names was their תיקון to help others. ראש אחי ראים, it's not just their עבודה, it's their pain is their debt.יפה מאוד.
I mean you could you could also continue what you're saying, that was basically the essential role of the כהן in the בית המקדש that was receiving the face, receiving someone that came and felt so low and had to bring a קורבן. So you could say, no, their job was the עבודה, the שחיטה and הקרבה and everything. You think אהרן הכהן wasn't with every יהודי where they were at and lifted up their שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם? But where does it come from? שורש לוי. Same thing.
And לוי is also לשון of escorting someone, לויה. That you have to be able to escort someone with what they're going through. But it's not just enough to escort them, you have to also lift up the way they're thinking. נשיאות ראש.
Okay. צריך להבין דבר אחד חשוב מאוד. You have to understand something very important. דמיינו שלאחר שגירש השם את אדם מגן עדן, הוא היה מיואש.
Imagine after after אדם was exiled or divorced out of גן עדן that he would have been in despair, he would have given up. Okay, זהו זה, השם לא רוצה שיהיה בגן עדן, ואני יכול באותה מידה להפוך לחיה. If God doesn't want me in גן עדן, I might as well be a beast. Just be an animal now.
היכן היינו אז Where where would we have been? כמובן, אדם הבין שיש כאן משהו עמוק יותר. This is amazing. He says, what do we know about אדם הראשון the second he was banished out of גן עדן? What's the first thing we know about him that the תורה tells us? He was embarrassed. What does he do? He realizes he's naked.
So what does he start to do? Hide. He was so embarrassed by the situation. But אדם הראשון doesn't end his relationship with the ריבונו של עולם over there. He could have said, if you're not interested in me in there, you're not interested me in me at all, בכלל.
And that's not the way that אדם הראשון lives his life. Especially according to the מדרש. The מדרש that talks about אדם meeting קין after קין says הן גרשת אותי קיום and אדם is מגלה to קין the power of תשובה, the מדרש tells us.Yeah, we did it a few months ago on שבת afternoon, I think. I think שבת הגדול דרשה שבת שובה this year we did it.
שבת שובה. We did it this year. So אדם understands there's something deeper going on over here. אז ר' לייבל'ה איגר שואל, remember just for the חבר'ה that aren't yet familiar with these names, רבי יהודה לייב איגר was the son of ר' שלמה איגר who was the son of רבי עקיבא איגר.
ר' לייבל'ה איגר found his way to קאצק and then to איזביצא and he was he was basically the איזביצער had three ממשיכים. The son, בית יעקב, רבי יעקב מאיזביצא, and ר' צדוק הכהן מלובלין and ר' לייבל'ה איגר. So ר' לייבל'ה איגר asks like this. עם מה אנחנו יוצאים מחג השבועות אחרי שעמדנו למרגלות הר סיני נשא כמעט always is the פרשה that comes right after שבועות.
Once in a blue moon it happens that נשא is before, but כמעט always נשא is after שבועות. So he asks like this. What did we leave שבועות with? חבר'ה, we're two days after שבועות, right? What did we leave with? What's with us? Hopefully, like we said in the beginning of שיעור, hunger. You know, הלוואי, like that should be the the greatest ברכה that we feel starving.
That we like the איזביצער says the difference between food and תורה is that the more you eat food, the more you're full, and obviously the more you drink from the word from the fountain of תורה, the hungrier you get, the more thirsty you become. So this is the שאלה. What we were at הר סיני, we had שבועות. Now what? אני רוצה שתדעו דבר חשוב מאוד.
הר סיני הוא חזק מאוד. Like the the whole experience of הר סיני, mind-bogglingly powerful. אבל כמה שהוא חזק, אולי אינך צריך אותו כדי לדעת כיצד להתקרב. Maybe you don't necessarily need שבועות or הר סיני to come close to השם.
Maybe for you it's enough to go to a שיעור, have a good שמועס, a good שיחת חברים. Could be. For like the healthy people, or it seems like the healthy people, the ones that aren't, you know, constantly falling and and bumping into walls and life is more or less, more or less smooth sailing. I barely know anyone like this, but there are people like this in the world.
None of you that are like this by the way, I don't think. That's why you're here. If if it was smooth sailing, you wouldn't you wouldn't be here for sure. And these תורות wouldn't interest you.
אולי כדי להתקרב, אני יכול להשיג לעצמי מדריך כיס שמשה רבינו יסביר לי בו שאני צריך לשמור שבת, להתפלל בכוח הכוח, להתחזק, וכך להתקרב אל השם. For the smooth sailing is once in a while I forget a הלכה, I feel a little bit depressed but nothing too bad. מדריך כיס, that means like a uh Quick start guide. Yeah.
Like a quick start guide. Oh yeah, yeah, I forgot you do this.אבל אתם יודעים בשביל מה אני צריך את הר סיני?? You know why I need Mount Sinai? אני צריך את הר סיני לזמנים שאני מגורש לגמרי. שאני ממש מרים ידיים. That's what I need it for.
For the moments in life that I feel that I feel completely thrown away. הר סיני is such a נשיאות ראש. And it's it's saying you need a הר סיני experience in your life. And also said you need הר סיני friendships.
You need Mount Sinai friendships. דוקא for those חברה that feel like קין, or that feel like אדם did in in בריאת העולם.ניסיתי כל כך במשך כל חיי, I tried so hard over and over again. זו הפעם המיליון שאני מנסה להיות יהודי, the millionth time I'm trying to be a ייד. נשבעתי לעצמי שאעשה כך ואעשה כך.
And I took this on and took that on. And what happens? ואני מרים ידיים שוב ושוב.I said that I'm going to do this in my relationship with my wife, I'm going to take this on, that on and I hit a wall no matter what. I feel מגורש in my בית. The house that I'm paying for and everyone's wearing clothes that I that that that כביכול were bought because of what I worked for and everyone's eating food that I worked for in order to have and I try over and over again and I feel like I'm just bumping walking into walls.
For that I need הר סיני to completely lift up my head and change the way that I think. It's not enough to know how to do things a little better. That's what he's saying.Person that's מגורש doesn't need a what did you call it? A quick start guide in order to do things a little bit better. They need a הר סיני.
They need וכל העם רואים את הקולות ואת הלפידים. They need a an earth shaking monumental experience to reboot the system. That's what they need.Sometimes people need like that's why this שבת is called נאך שבועות, they say ביי חסידים. So there's a whole ווארט they say.
נאך שבועות in Yiddish, you know נאך means? Another? What else does it mean? עוד. Another. Not just after. So you either it's either to you it's like oh the שבת after שבועות.
Some אידעלעך need נאך שבועות. נאך שבועות. They need another הר סיני, they need another הר סיני moment, they need another הר סיני moment. It's a little bit like פסח שני.Well, that's why people don't make עליה.
You spoke about that. I mentioned, I mentioned, huh? I mentioned by נעילת החג, yeah, because I felt it. I was like, you know, if you come to me מוצאי יום טוב ראשון של פסח and you say we're going to do another סדר tonight, to me that's not that wouldn't really uh I don't know, it wouldn't really uh get me excited. There are חברה that I like that they would get excited.
But if you come to me מוצאי שבועות and you say we're going to have another שבועות, that would that would that that would be גוואלד. I felt like I do feel like שבועות is too short. באמת, it's it's too short. Um, that's what we were feeling there by the נעילת החג.כשאני עומד, look at the third to bottom line in the first paragraph.
כשאני עומד בהר סיני, what is the experience of Mount Sinai? אני מבין שלהשם יש תוכניות מופלאות עבור העם שלו.What does it mean to lift up the way that I think? It means that on הר סיני I realize ריבונו של עולם, you have such awesome plans for your people. The problem is I wake up every morning and another חייל is killed and it doesn't seem like there's any leadership in עם ישראל. Spiritually, religiously, politically, economically, socially. So I get so stuck.
I feel like you're מגרש this דור. You brought us here, you teased us, גוואלד tease. You had to do something after Auschwitz so there was this, you know, you had to bring us here. The שטיקל tease, but now I feel like it's just גירושין after גירושין.גוואלד מה אני יודע? What do I know? At הר סיני I realized ריבונו של עולם you have much מאד עמקו מחשבותיך.
Your מחשבות are infinitely deeper than whatever I see and whatever I think. מה אני יודע? ולמעלה מזה.Now let's ask the question. מה גורם לי לחשוב שאני מגורש מעת השם והלאה? אולי אני נדחף אליו? Meaning, why do you think that you're exiled because of what you're going through right now in this moment? Get out of your own head for a second. Buckle up.
Get out of your own head for a second. What makes you even think that you're really מגורש? Maybe maybe it's a moment of feeling pushed away. בסדר. מגורש? That you're exiled, that you're divorced? That's a heavy לשון.
But what makes a person feel like this? I need הר סיני to remind me it wasn't a גירושין. It was a ירידה לצורך עליה.I'll share with you. I was thinking about this morning דאווענען. I I wasn't in the לא יודע מה.
I well I didn't come to שול excited. I I nothing bad happened. Just maybe post שבועות exhaustion. Yesterday was a very busy day, intense day.
I didn't know. And then I said I remembered רבינו הקדוש רב נחמן בן פייגא who doesn't let any ייד fall into גירושין because אין יאוש בעולם כלל. He says sometimes you have to know how to how to how to serve the ריבונו של עולם בַּקַּטְנוּת. Everyone wants to serve השם בַּגַּדְלוּת.
But you have to also learn, I'm sure you've learned this תורה many times, you have to learn how to serve השם also בַּקַּטְנוּת. What does that mean בַּקַּטְנוּת? בַּקַּטְנוּת means when you're not feeling it.Now what happens when you what happens to a person when they fall into a state of קטנות and they don't know רבי נחמן'ס תורה? They interpret what they're going through as גירושין.I need הר סיני to remind me, it's not גירושין. It's just an it's just ירידה לצורך עליה, you can't see it right now. But don't start saying it's גירושין.
אין יאוש בעולם כלל. Now is the time to serve the ריבונו של עולם through קטנות.And I I just took that into, you know, because usually I love to feel on fire already by saying, especially after what we learned here, זוקף כפופים. When we learned it in the מחי רמיה וזוקף כפופים. So we were learning Friday mornings מחי רמיה וזוקף כפופים.
I've had this bigger כוונה with that ברכה. ברוך אתה ה' זוקף כפופים, that you lift up all those that feel מגורש, that feel humbled, that feel, right?And just it's such a deep תורה חברה, ממש hold on to it for dear life because it's going to happen in life that you're going to feel בַּקַּטְנוּת, but don't run to the interpretation that it's גירושין.And for that we need הר סיני as a revelation to remind us that that's an עיקר יסוד in in עבודת השם. עיקר יסוד עבודת השם. That's an opportunity.
Big time, but I don't see it as an opportunity unless I have a הר סיני experience. Right? I think that's what's saying nearly conscious to הר סיני is that after the big moments in life is when we דוקא feel that that that come down. So that's why it always comes out after הר סיני was the original question, why does it always come out after שבועות? But דוקא because that's when we feel that pull when you feel this Very good. spoke from the title.
So you're saying, ah, you're saying גוואלד, you're saying the תורה has to meet us after הר סיני and tell us you're having a hangover, right? Especially you're going for example on שבת, of תשעה באב, like there's a lot of And now you're going into the summer months, גבורה, עשיו months, בדיוק. You're gonna feel Gershon's in the air. Gershon's in the air. Warning, Gershon's in the air.
So נשא. It's נשא. It's נשא. גרשון is lifting us up in the state of.
Yeah? נשא את ראש בני גרשון. Lift up the state of, very good. So if David tell them and say, you're not having a breakdown, you're having a breakthrough. הלוואי.
That is, they feel the same. נכון.And also, yeah, that was I I also heard David Singer, I think it was Rav Sommer with Rav Nachman saying you have to learn how to walk. Oh, the deepest תורה. Rav David, I was with him one year at the קבר.
I I had it on tape where he sang that that piece, that teaching. I sent it on the on the group years ago. Send it again. I got to send it again.
Atlanta 1987. Rav Shlomo's rendition there, Atlanta 87. Wow. Remind me after שיעור, I'll send it to you.
Rav Nachman says, Rav Nachman says, a person has to learn three things. I'm not going to ruin it for you, I'm going to send it to you. But it's ממש התורה של בני גרשון תורה. Literally.
Okay. Let's finish this.הר סיני הוא לא רק איכה, third to bottom paragraph. הר סיני הוא לא רק היכן שהשם אומר לי מה לעשות ומה לא לעשות. Some people think הר סיני was like a Halachic manual.
כאילו now השם's telling you what to do and what not to do. Really? The first two commandments are what to do and what not to do? That's what it is? That's what all the you think that's what it is? העומק הכי עמוק של הר סיני הוא הידיעה שהשם באמת מתעסק איתי. This is too deep for me to even translate.What is the revelation of הר סיני? That the ריבונו של עולם is even dealing with me, that he's in How would you say? I don't even I forgot what he said how he said this in obviously this was said in English. This is this is 1976 he said this teaching.
What what what was the לשון there? I think dealing is a good word. Dealing? Busy with. Interacting with. כאילו It's a much deeper revelation to walk out of הר סיני being in awe of the fact that God who created the heavens and earth is interested in me.
Maybe that's the good word. Maybe that's a better one. Yeah. He's interested in me.
Much more than God's manual was given. Right? That's a it's a much greater thing to think God's even interested in me. Well, interested is like an an interest, like just disconnected, but he's actually מתעסק. What's happening to me in my life, he's doing that.
He's doing it. He's involved. Playing a thing with me. Yeah.
He's doing a thing with me. English, yeah.וכשאני מרגיש שהשם ממש מתעסק איתי, when I feel that God is is dealing with me and he's involved with me and he's interested in me, הכל נעשה חשוב. Everything becomes important. מה אני יודע על התפקיד שלי בעולם? What do I know about what I'm doing in this world, my job in this world? ואפילו אינך יודע אבל מודע לכך שאינך יודע, but even if you don't know exactly what you should be doing, but you're aware of the fact that you don't know exactly what you should be doing, what should you do at that moment? נשא את ראש.Many people that feel exiled, it's because they don't feel that they they don't know what they're doing with themselves.
And they're under the impression that if God was interested in them, he would make it clear to them what they're supposed to be doing in this world. So therefore נשא את ראש says, דוקא here. I've come to a realization after שבועות, God is dealing with me. הוא מתעסק איתי.
I don't know exactly what I'm supposed to be doing yet. Ah, so what should you do in that at that moment? Lift up the way that you think. Lift up the way that you give פירושים on things. Change your פירוש.
Change the ספר you're learning. Change the פירוש.You ever learn a pessimistic פירוש on the תורה? I've never I've never learned a pessimistic פירוש on the תורה. נח. What do you mean? נח bashers.
Oh, the נח bashers. Yeah, the נח is like the You spoke about biblical criticism. Yeah. אך, אך.
אך, biblical criticism. איכס, disgusting. Biblical critic, no? Disgusting. There is a שיטה like of of ראשית חכמה like I don't want to go there but.
I don't think that's pessimistic. It's very painful to hear about it. I don't know. I I don't think it's.
I mean I had been some for years but I didn't say the names but such. That's not, חברה, that's not. The the way the way מוחין דקטנות teaches. Just gave over concepts to us is pessimistic.
Right. But you know, listen, יניב and I learn with דסלר. You feel it's is it pessimistic? It's it's listen. He was still with חסידות.
Yeah, but you wouldn't put that on the shelf next to the נועם אלימלך and say it's היינו הך.I have a friend from the מושב אלון. אלון טיגר. Like a amazing ייד. He said he was with Rav Shlomo, he learned with him for years and years.
He said he always felt that Rav Shlomo was giving מוסר. I said to him, how could you say such a thing? It's like the sweetest תורה. He's like, he's like, you don't understand. When you are shown what the world could be like and what you could be like, and then you realize where you are, that's that's מוסר.
That's heavy מוסר.כן. So here, נשא, like what's גרשון? גרשון is the pessimistic passive aggressive interpretation of life. That's what it is. נשא את ראש בני גרשון, the the the whole עבודה is lift up the way you think.
Lift up. How do I lift it up? By by getting out of my head and realizing the ריבונו של עולם has a much deeper plan for עם ישראל. So באמת, it's very easy to be very depressed right now living in ארץ ישראל. It it is.
It's very easy. Because באמת בחיצוניות, it looks like a מבול like we never we know horrible. Inside something much much bigger, much deeper is is ריבונו של עולם'ס plans. רבות מחשבות בלב איש ועצת השם היא תקום.
God's plans are infinitely deeper and wider and wiser than anything we could come to. And when I feel מגורש, I don't know how to look at things any other way. So lift up the head of the way the person that with an exiled cup, with a divorced cup. Let's finish this.נשא את ראש הרימות ראשיך, כל המבט שלך צריך להיות שונה לגמרי.
הראש שלך צריך להיות במקום אחר. אז רב לייבלה אומר שהקדושה של שבט לוי היתה עבודת בית המקדש. Let's let's call it what it is. Who was busy doing things in the בית המקדש? לוי, whether it was כהן or whether it was לוי.
They're the ones that are really involved most in the עבודה of the בית המקדש. Why? Because הם ידעו כיצד לשאת את ראשיהם. They knew the power of lifting up their head.Remember the תורה we we said so many times with the בני יששכר. He says this in אגרא דכלה.
On שבת we taste this because when you take the word ראש, lift up שאו את ראש, take the word ראש and lift each letter of that in the אלף בית by one, you get שבת. ריש becomes שין, אלף becomes בית, and שין becomes תיו. So lift up the ראש, you're in שבת. Right? We've learned this many many but it's not like a cute, oh wow, that worked out really nice.
Like like a Rav Ginsburg גימטריא like a What was the latest one? Seven squared? 13 times 7 to the power. Lifting up your He said just move over the buff. You don't even want to go to the buff. Right.
Right. We don't need that whole thing. We're just already in the מוחין and נכון.So לוי'ס עבודה with בית המקדש, they knew how to lift up their heads. Why? כשתבוא לבית המקדש לאחר שאתה חושב שגורשת.
This is so beautiful. A ייד would come to the בית המקדש after he felt that he was deported, that he was completely repulsed, that he was divorced. You come to the בית המקדש, you walk out, אתה מבין שמעולם לא גורשת. The לוי and the כהן had this way to give over to you, brother, you were never ever divorced, you were never exiled, you were never deported.בביאת המשיח, now look, this is this is like a classic Rav Shlomo line.
בביאת המשיח, and he know, he never said when משיח will come. He always said, and I always wonder if this is just because of his of his uh his like uh not knowing דיקדוק uh English so well, or there was a deeper ענין. He said when משיח is coming, always. He ne- always.
He never said when משיח will come. He always said when משיח is coming, which doesn't grammatically add up. There's an ענין there. So he said when משיח is coming, השם לא ישיב אותנו לגן עדן.
God's not going to bring us back to גן עדן. אבל אתם יודעים מה כן יקרה? לפתע נבין שגן עדן היה כאן כל הזמן הזה. The greatest revelation will be.And this is אישביץ 101. אישביץ 101.
The greatest revelation will be that גן עדן was always here because you were never ever thrown out of גן עדן. Now you'll come to me with the class with a very good שאלה. But the תורה says ויגרש את האדם. That's what the תורה says.
Are we, I mean, are we going senile or? So what does that mean? That Adam was never thrown out? Or that he was thrown out? He mentally He he yeah, that's what it was. He wanted אדם to realize that I'm throwing you out of here because your ענין is to lift up your ראש. Here you're not lifting up your ראש. In here, there's nothing happening with you.
There's nothing happening with you. You're not doing anything. נשיאות ראש. And when you realize that, you realize it was all an illusion.
Like the אישביצר says we're going to look at this whole world, it was all an illusion. It was all an אשליה. We're ripping through all the מסכים המבדילים and realizing that the שכינה was always here, the בית המקדש was always here. Like they said about רב שמעון בר יוחאי and a lot of the צדיקים that they lived the מציאות that the בית המקדש was never destroyed.
Why? Because their נשיאות ראש was constant. הר סיני was constant by them.So I want to give us a ברכה, if it's us that needs to hear this תורה, or someone else that needs to hear this תורה, it should you should find them and you should give this over. Like may you never know who needs to hear this. נשא את ראש בני גרשון.
גם הם. All the גם הם'ס. Oh, I'm also? Yes, you're also included in it. And הלוואי we could take שבועות like this with us especially now going into תמוז ואב.
I mean it's still סיון now but תמוז ואב are around the corner.