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Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
Good morning, Gut Yontiff. Gut Yontiff everyone. Good Pesach Sheni. Yesterday I had the privilege of doing some hachana with Dan, my son, and Yosef Karduner, we were doing some hachanos by Rav Ginsberg for Monday night, which is going to be an absolute b'ezrat Hashem an epic, epic evening for us, epic.
And after when we were finished, I don't even know if you noticed this, but as we were leaving, he came back and he said, nothing's ever farfallen, nothing's ever wasted.
א גוטן פסח שני. And he said it like it was just like such a, was amazing, was amazing. Did you notice that at the end then, you were still in the room? He said in Yiddish, nothing's ever, nothing's ever wasted.
א גוטן פסח שני. It was like, wow, you could get everything you ever need to hear sometimes by like just one sentence from the Tzaddik. So it should be a big petichat hashearim, opening of gates for us tonight to go back to places that we thought maybe we gave up on ourselves and realize it's never too late. Pesach Sheni, the Ohr of Pesach Sheni of today is a very special day.
Yosef Karduner added something very important. What's that? Yosef Karduner added something very important in the car. What did he say? He said that there's a big segulah that all of our prayers will be answered from Pesach Sheni until Lag Ba'omer. Sha'arei Shamayim petuach and we have to daven especially.
Alright, so game on. Basically game on from now. We have strong three-four days right now. Hazak.
The month of Iyar is sponsored by the Silver family in memory of בתיה פייגא בת ישראל zichronah livrachah. By the Gramm family in loving memory of their loving abba and grandfather, whose eleventh yahrzeit is on Chaf Gimmel Iyar לעילוי נשמת נחום שמעון בן יצחק אריה. Chaburas Anash, we learn this whole chabura is l'iluy nishmasa. And sponsored anonymously in memory of all the holy soldiers that gave their lives and the ones who are working tirelessly to protect us and Eretz Yisrael.
Alright chevra, we have one of, one of my favorite pieces of Reb Shlomo on Emor. But in Emor we have Sefirat Ha'omer. We have the Sefira, the mitzvah of Sefirat Ha'omer that we're in the mitzvah now. It's in the parsha.
Bichlal in the parsha of Emor there are many, many, many different things. And we've spoken how the Tzaddikim speak about whenever there's a parsha that speaks about so many different Yom Tovim like Pinchas is like this also. Parshas Pinchas is also like this where you have the mentioning of all the chagim. So then it's me'orer, the zman is mitorer, all the kedusha that's in the Yom Tovim is also awakened within it.
But I want to go to something that maybe you'll hear some of the older chevra in the shul do. Some of the older chevra in the shul do and I want to encourage chevra, not older in age, older that have been here for longer. Because a few years ago we instituted that when it comes to after we say the bracha, after we count the day... And we say it a little bit louder than you would hear it in other shuls.
We really try to scream it and I want to encourage the chevra, especially after learning this piece, to go back and start screaming about Beis HaMikdash after Sefiras HaOmer and the question is why? Why davka is this Harachaman after Sefiras HaOmer? Why don't we have this Harachaman in other places, in other, after other mitzvos, after other times that would seem that it would be more shayach? But it's davka after, davka after Sefiras HaOmer. There's a lot more to say about this. He develops something, Reb Shlomo develops a very beautiful mahalach here that I want us to see inside. I just see some of the chevra shivering.
If you want to put down not the, just the fan you could put down and you could chill and down the fan a little bit. Feels like a Boman Shiur right now. Okay, וספרתם לכם ממחרת השבת מיום הביאכם את עומר התנופה שבע שבתות תמימות תהיינה. This is the pasuk from Parshas Emor on Sefiras HaOmer.
אחרי שאנחנו סופרים את העומר אנחנו מתפללים הרחמן הוא יחזיר לנו את עבודת בית המקדש למקומה במהרה בימינו. This is what we say: May the merciful one restore to us, bring us back to the avoda of the, it's interesting, it's not just davening for a building to be built, the lashon is עבודת בית המקדש למקומה במהרה בימינו, to the avoda, to the actual work that takes place in the Beis HaMikdash in our days, speedily in our days. That's what we say. And as we mentioned earlier, now he continues and he says כשאני מניח תפילין אני לא אומר להשם תחזיר לי את בית המקדש, unless maybe that's your personal tfila after you put on tfilin in the morning, that's what you say.
That after I put on tfilin I don't say that.
אבל כשאני סופר את הימים אני אומר בבקשה השם קח אותי בחזרה לבית המקדש. Please Hashem, bring me back to the Beis HaMikdash. This is what happens when I count my days of Sefiras HaOmer.
Madua? Okay, so this is the dagger line. The rest of the shiur is just explaining this line.
מפני שכאתה יודע את סוד הזמן והמקום המשמעות היא שאתה מוכן לבית המקדש. When you know the secret of time and space, it means you're ready for the Beis HaMikdash.
It's a very, very powerful statement. When you know the secret of time and space, you're ready for the Beis HaMikdash. It's awesome. What does this mean? Mah perush? So thank God he asks for us: Mah perush? I mean it's great, it's a beautiful statement, but what does that mean, right?
מה פירוש הדבר לדעת את סוד הזמן והמקום? What does it mean to know the secret of time and space? Mah zeh omer? What does that actually, sounds very New Agey, Kabbalistic, and mystical, but tachlis what does that mean?
אשאל אתכם שאלה חזקה מאוד.
I'm going to ask a very strong question.
מה היה עומק חטא העגל? Go to the golden calf, what's the depth of the sin? What was really the problem of cheit ha'eigel? What was going on over there?
פשוט לא ידענו שאנחנו כבר לא במצרים. We simply could not relate to the fact that we weren't in Egypt anymore. We were in a new place.
What does that mean we were in a new place? Acharei Har Sinai, once you get to Har Sinai, איך אתה מסוגל לעשות עגל זהב? How could you do a golden calf? Kamovan zeh assur, of course it's... sorry.
פשוט לא ידענו שאנחנו כבר לא במצרים, second line. BeMitzrayim אתה עושה עגל זהב.
In Egypt, in Egypt if you did an eigel hazahav it would be pretty bad, but I would probably understand how you could come to the conclusion and you could understand how to make an eigel hazahav in Egypt. That I could understand. But acharei Har Sinai, once you got to Har Sinai, איך אתה מסוגל לעשות עגל זהב? How could you make a golden calf? Kamovan zeh assur, of course it's, of course it's forbidden, we're not talking about that.
אבל זה לא מה שכל כך חמור בהתרחשות הזאת.
That's not what's so bad about what happened, about the fact that there was a golden calf. That, the fact that you did something assur, that's not the pnimiyus of the inyan. The inyan is you have no idea where you're at, you're in Har, you're standing by Har Sinai.
זה פשוט לא המקום.
Figure out a different aveira, I mean if you really are burning with something. That's not the aveira that you do when you're standing at Har Sinai. Eigel Hazahav, we'll we'll explain this a little bit deeper. If I may, it's a little bit like, you know, people say somewhat facetiously, but there's a reality.
More than Jews are in Galus, it's the Galus that's in them. And Mitzrayim was still in them, in essence. A million percent, they just had no idea where they they didn't realize they're not in Mitzrayim anymore. Daminu, he says this he says this a little bit more down down to earth for for us.
דמיינו שאתם פוגשים את החבר הכי טוב שלכם אחרי תקופה ארוכה שלא התראיתם. You meet your best friend after not have seen them, you didn't see them in a very long time.
ואתם מתחילים לדבר לשון הרע על מישהו אחר. And after not seeing them for so long, it's like hey, how are you? Like you didn't see the guy for a while.
Hey, how you doing? Did you hear what that shvontz did? The first thing you do is you start talking lashon hara. He's saying עזבו את העובדה שזה אסור. That's what Reb Shlomo's saying. Put aside the fact that speaking lashon hara is assur.
That's not the inyan here.
הרי עכשיו נפגשת עם החבר הכי טוב שלך. You just you meeting up with your best friend.
האם זה הזמן לדבר רע על מישהו אחר? Is this the time to be talking bad about someone else? Forget about right or wrong.
That's not, we're out of that, that's not the inyan. You got so much to catch up on, why talk about someone else? This is what you're doing? You don't know the secret of time or or space. Yeah, there's this level of appropriateness. You can be an avaryan and you can be an inappropriate avaryan.
Right. So an appropriate avaryan is like what he says. And look at this, Aaron, exactly what you said.
אתה רוצה לדבר לשון הרע לא עכשיו תמצא זמן אחר.
Like I'm going to be an appropriate avaryan but not now, now is not the time. That's not, that's just not the time, that's not what's going on over here. So, I mean we laugh we laugh because it seems so ridiculous, but the holders of the secret of time and space are plugged in, they're plugged into this tikkun, they're plugged into this very strongly. So Reb Shlomo says like this, how is it so easy to forget where I am? Like how is it so easy to forget the secret of, let's say like the secret of space for a second, right? How is it so hard to forget my, like where I am? You know, sometimes sometimes we forget, like we're in Eretz Yisrael, this is not Chutz La'aretz.
This happens all the time. I mean the way... Take one of your favorite your least favorite topics, talking during davening. What's that? Take one of your favorite your least favorite topics, talking during davening.
Know your place and your time, like you're in shul, you're in the middle of davening, and you start talking to the guy next to you or you're walking around talking to everybody in the whole shul. The difference is that to answer your question, how does one lose sense of their space, is that sometimes accustomedness is a big trigger. You get accustomed to sitting in shul every day, so therefore you lose the sensitivity. So like...
Same thing with Eretz Yisrael. You get accustomed to... Yeah, but here this was the first time there. So the tone deaf level of them was like how could they be that tone deaf at such a new experience? But to to your point is like once you get accustomed to that, that's how I lose the sensitivity.
So he he's answering now this amazing, this is an amazing thing. He says how he's answering first the question about space. How are we able to forget so easily our space? So he answers it tying it to the other thing: מפני שאנחנו לא מחוברים למושג הזמן. Because we're actually not connected to the concept of time.
Okay, this is very deep. Einstein. It's mamash yeah, he doesn't lay it out like Heilige Reb Albert, but he but he does... Wonder what was his Hebrew name? Ask a question after shiur.
Wait until after right. No one's going to look at their phone at all. Very good. If anyone tells me his Hebrew name during shiur, you're out.
You're suspended. Go to the principal's office after. Know your place. Know the time.
He says we forget our makom, we forget our space because we're not connected to the secret of time. Let's go back to what Aryeh said before about being accustomed to things. It's true that I can get so accustomed to a makom and I lose the sense of, hundred percent, I lose the sensitivity. But how could I ever get accustomed to the concept of time if time is always המחדש בטובו בכל יום תמיד? What time am I getting accustomed to? I'm not getting accustomed to real time, because real time...
Time is constantly hitchadshut, it's constant renewal. Space I could understand that, because it's more adamant, it's more a makom. It's like we have the concept makom kavua, right? Zman kavua you may have set times for davening, but the zman, the whole world has renewed itself. We just said it right now: המחדש בטובו בכל יום תמיד מעשה בראשית, meaning this is not something, it's not a twist on a Chassidish twist, it's like belief in God means you believe that even though we may look very much the same as yesterday, and it seems that it's just another day, right, in the same place, be'emes is that the whole world has renewed itself since the last time we sat, definitely because we haven't sat together in a long time, but even if we sat together yesterday, the whole world, the whole world renewed itself.
So he says over here the inyan is I lose concept of my space, of the space that I'm in, when I'm really disconnected from the concept of time. It bangs off of it and he's going to explain this. He's saying maybe because Yom Kippur is Shabbat Shabbaton and it's like the one day a year that the Kohen Gadol goes to that one place the whole year. That like had he gone every single day, then it wouldn't be special to see the aron and the kruvim.
Hmm, but like that one day... it could be, it could be. You're reminding me, I think, of one of my favorite teachings from the Radomsker Rebbe from the Tiferet Shlomo, because I thought, and I shared this once, like I was saying the wrong vort for years at concerts. Not only that, I recorded on one of my albums this vort that I don't think is right, actually, after seeing the following Tiferet Shlomo.
What's the vort? I was so embarrassed, but it was a beautiful bushah. And maybe that's why Spotify took that album down and I can't get it back up. For months we're trying. Spotify...
some anti-Semite started attacking me. They got Live in Melbourne off of Spotify. Is that what happened? Yeah, for a long time ago. Yeah, some claim on it.
I didn't know that. Yeah, the Radomsker Rebbe didn't like it. Right. He was an eynikl of Rav Shlomo Radomsker.
He couldn't take it. This has been a constant point of complaint in our house is that that album is missing from Spotify. So maybe this is the reason because it's the wrong vort. Basically.
So this is a wild thing. Okay, addressing Matisyahu's point. I thought that the only time of the year the Kohen Gadol would say Shem Hashem Mephorash was on Yom Kippur. That's what it seems to us, right? The Tiferet Shlomo brings down, he says what's the great chiddush there? It's not true.
The Shem Hashem Mephorash, God's explicit name, would be said every single day in the Beit HaMikdash. So I was like, so what so why... right? So he says, ah, what's the diyuk? Let's look at the words we say in Mussaf.
והכהנים והעם היו עומדים בעזרה כשהיו שומעים את שם השם המפורש יוצא מפי כהן גדול בקדושה ובטהרה.
What was the, what does he say the difference between Yom Kippur and the rest of the year? That they heard it then and didn't hear it on Yom Kippur? No, no, no. Give me a fighting chance to explain what he's saying over here.
היה יוצא מפי כהן גדול means that all year long the Kohen would say it. But on Yom Kippur there was such kedushah, he was such a flowing conduit for God's word, that it was yotzei mipi.
He didn't even say anything. It was yotzei mipi, it just came out of his mouth. K'ilu be'atzmo? K'ilu be'atzmo, but not... he's saying that was the chiddush.
And when they saw that happen, היו כורעים ומשתחווים ונופלים על פניהם, because they never, that they didn't experience all year long. That's a gevaldig Torah.
היה יוצא מפי כהן גדול. So get back to the concept of time and space now.
That's the ultimate time and space connection, exactly. Ultimate time and space connection of something that happens just that one time, and that's why it's outside of the realm of how we usually understand time and space. It's its own world, Yom Kippur.
ימים יוצרו ולא אחד בהם, like one...
this is a day that's like God's day. It's beyond time and space. Let's go back inside. Again, the fourth paragraph.
אז מדוע אנחנו מסוגלים לשכוח כל כך בקלות את מקומנו? Why is it so easy to forget our space?
מפני שאנחנו לא מחוברים למושג הזמן. We're not really plugged into the concept of time.
מושגי הזמן והמקום ממש משקפים זה את זה. The concepts of time and space, they reflect each other.
אנחנו מקבלים אור בכל שנייה. We receive light every second.
אבל השגיאות והכישלונות שלי הם מפני שאני לא מאמין שמשהו חדש נברא בתוכי במקום שלי ברגע הזה. I don't my downfall, my kishlonot, my failures all stem from a place that I don't really believe that something new was created in me right now in the place that I'm in.
I'm still convinced that I'm in the same exact space as yesterday. But I'm not in tune with the concept of time that everything is mitchadesh all the time. They say about - Reb Shlomo would say this about I think Reb Mendel of Vorke or Reb Itzel of Vorker, I don't remember, that the Chassidim would wait on line, wait on the street to go see him go to the Mikvah to see what he looked like coming back and forth from the Mikvah because he was - he physically looked completely different because he was so plugged into the concept of time and space - to the hitchadshut of time. And it had such a hashpa'ah on him.
When you're really plugged into the renewal of time, you physically begin to also have different features. Yeah. You had that also - we learned a couple years back about the hitchadshut of Shabbat. Right? That certain Amoraim would see their Rebbe and he would look completely different.
Nachon. Harav Chanoch Henich... L'chaim. Also him.
Yeah. Boy, you got there's so many stories like this that they - because they're so plugged into the concept of hitchadshut kol ha-olamot. Like all worlds get renewed on Shabbos. Everything gets renewed on Shabbos.
אני מתייחס לחייי כאילו אני עדיין באמצע הדרך עוד לא הגעתי ליעד החשוב. I'm constantly looking at life as if well, I'm still on my way, I didn't get to where to the destination.
או שאני מנסה לאחז במשהו גדול שפעם היה קיים. Or I'm trying to hold on to something big which once upon a time took place.
But I'm not really tuned into what's taking place now, right now. Therefore look what he does. This is his gaionus. How does he tie all this into the parsha, into Sefira?
אז עכשיו בין פסח לשבועות אנחנו לומדים את הערך העצום והחשיבות של כל יום ושל כל רגע בכך שאנו מחשבים וסופרים את הימים.
What did he just say over here? Pnimiyut Sefira is all based on this. Sensitivity to time. I become so sensitive to every day, to time. I can't go to Har Sinai again unless I believe in the concept of hitchadshut, in the concept of being aware of time.
Har Sinai will just be another Egel Zahav, chas ve-shalom. I have to be in tune with these inyanim.
לכן אני מבקש מהשם. And therefore, since I become so sensitive to the concept of time - that's what Sefira is, right? The bracha every night of Sefira is a bracha about time.
So what do you do right after you daven about time? Space. You daven about space. And that's why right afterwards, לכן אני מבקש מהשם בסוף הספירה להחזיר אותי לבית המקדש. Bring me back to the Beis HaMikdash.
Now I'm ready, Hashem. Why?
מפני שכשאני לומד את הקדושה של לקבל אור בכל שנייה, because when I learn about the holiness about receiving light every second, the hitchadshut of time, המקום שלי בעולם מתחיל להתברר לי. My place in the world begins to become clear to me. This is Sfirat HaOmer.
This is why I'm davening for a makom, for the Beis HaMikdash after I've become so sensitive to the concept of time. And it takes me out of getting accustomed to anything. Why? Because no matter how heilig your Malchut shebeNetzach was, right? On a time level, where are you today? Chesed shebeHod, meaning it may seem like it's just another day. Sefira comes and says no, no, no.
Every single day is a briya bifnei atzmah. It's a completely new zach. That that's why - I mean, if you go to shuls where they just rattle off Sefira and they don't even - there's no mention of the middah vechulu it's hard to be tuned into these things because then it just becomes a whole, you know. The whole repetition and yeah, so it becomes now, but if you stop for a second and then you even say the yehi ratzon afterwards, you say the tefillah over there, you know, וטהר וקדש בקדושה של מעלה and you're talking about the sfira of that day, even if you know a tiny little bit about it, you know.
I'll tell you giluy naot, giluy naot, how would I say that in English? Giluy naot? Revelation, personal revelation. Personal giluy naot, but what I mean to disclosure, what I mean to say is a little bit of a disclosure, but it may sound shallow, but I'll tell you be'emet since it's just us chevra, right? This is okay, it's not something you have to censor out, it's fine. Spotify can take it down if it's that bad, right? You know, many years ago inspired by Rav Ginzburg, I started recording into the, we were a small chevra here, maybe twelve of us on a chat, the like maybe ten years ago, every night just something that I thought about regarding the sfira. They're short, like thirty second things.
A year later, we had the idea to record these forty to sixty second clips of what each night of Sefirat HaOmer means, right? Now these are old videos, the ones that we put out every night, these are, some of them are, it could be eight, seven years, more, more even, yeah, yeah, it was a while ago. And I look at them and I'm like, and I say to myself, I'm never changing these, be'emet, I'm never, I'd only change them to try to sound more rabbinic, which I hope I chas v'chalila never fall into in order to do for the, you know what I mean? And I'm looking at these vorts and they're very cute, be'emet, they're very sweet, they are, they're very sweet, they're very short, just a different, just a peirush of each night of what the sfira could mean. And that's what I'm saying over here is that you could grab on, you know, if you buy like four different books that give you like a daily night of what the sfira of the night is, I promise you, none of them will sound the same because these are very much personal interpretations of the manifestation of sfiras. How are they going to sound the same by different people? They shouldn't sound the same.
They should sound unique, they should sound personally expressed v'chulu. So even if you're not sure exactly but you know there's words like let's say today, chesed and hod, and you start to just think about these words, then there's yichudiyut, there's uniqueness of this day and you're sensitive to the newness of this day. And Shabbos will be what it is without saying the middah of Shabbos. But meaning, it's always going to be like this for Sefirat HaOmer, the power to be in tune with zman.
And when you're really in tune with time, then you're ready for a place. That's what he's saying over here. I think that's what he's saying over here. My, he's saying, my place in the world gets clear to me.
And if my place in the world gets clear to me, then Ribbono Shel Olam, I know that I could never fully know my place in the world without your place in the world, Hashem, being rebuilt.
אם היינו מתייחסים זה לזה bottom paragraph, אם היינו מתייחסים זה לזה כאילו נבראנו זה עתה. If we would treat each other as if we were just created.
לא היינו שונאים את זה.
Did you ever go up to a tiny little puchkee, a little baby and be like, I can't stand you. No, they're created right now, it's a new thing, right? It's a new thing.
מפני שאני שונא אותך רק בגלל משהו שעשית אתמול. Reb Shlomo said, I only hate you because of something you did yesterday.
Hate has to do with something that you did yesterday or this morning, but not about now.
נתחיל לאהוב זה את זה שיבוא משיח, I hope before, but if at least banking on when Mashiach comes we'll start to love each other. Why, why will it be possible to love each other so much more easily?
מפני שבאותה עת נסתכל על כל אדם כאילו הוא נברא ממש עכשיו. Because we'll have the ability to look at each person as if they were just created right now.
Right now, briah chadasha. Mashiach eyes is looking at each person and a briah chadasha. The gemara speaks about this about people that you know they did something rasha yesterday, don't hold them to kaf chova because maybe they did complete teshuva over night. overnight.
What do I know?
יתכן שחטאת אתמול אז מה. Could be you sinned yesterday, but so what?
כעת אתה אדם חדש. And this is what Sfirat HaOmer is all about. Obviously, it's very easy to do a very clear connection here to Talmidei Rabbi Akiva with everything we just said right now as well.
בתקופת העומר ישנם שבעה שבועות, seven weeks.
במהלך כל שבוע אני עובר דרך כל ההיבטים של הרגשות השונים. I go through each one of the emotions from all of its different angles: Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut; of Chesed, of Gevurah, of Tiferet, of Netzach, and now we're in Hod.
כשהרגשות שלי בהרמוניה שלמה, when my emotions are in complete harmony, אני יודע בדיוק מה לעשות ומתי לעשות.
I know what to act. I know when to say something, when not to say something. I know when to be overly loving, I know when to be takif when I have to put my foot down on things. So basically, Reb Shlomo says, you know what this is called? Becoming masters of time and space.
במהלך ספירת העומר אנו לומדים להיות מומחים לזמן ומקום. We become specialists in time and space. Simu lev laze, this is very cute.
פעם לימדתי נער מתוק כיצד להניח תפילין אבל שכחתי שני דברים.
I taught this kid how to put on tefillin but I forgot two things.
שכחתי לומר לו שמניחים תפילין ביום בשעות היום וגם חשבתי שהוא יודע שלא מניחים תפילין בשירותים. And I was under the assumption that he knew that you don't put on tefillin in the bathroom. Okay.
ערב אחד התקשרתי אליו בשעה תשע. One time I called him at 9:00 PM at night.
רציתי לדעת מה שלומו.
הוא סיפר הרב אתה לא תאמין מה אני עושה ההורים שלי צופים בטלוויזיה כל הערב אז אני מניח תפילין בשירותים כי יותר שקט שם.
He's saying my parents are watching TV all night, so it's so loud out there and I want to put on tefillin, so I'm putting it on in the bathroom 'cause it's much more quiet in here. So time and space, right? Time and space. Ze chamud ve'yafe, it's all cute and sweet.
אבל נבך זה לא הזמן הנכון וזה לא המקום הנכון.
You know, we laugh at this, but sometimes the way we act here in Eretz Yisrael is even more embarrassing than a kid that puts on tefillin in the bathroom at night. I'm disgusted and repulsed by people that are running right now, all of them, to be leaders in this country, and they have nothing to do with the time and place. We're Jewish people that came back after 2,000 years sounding like animals, sounding like foreign wild egel hazahav, golden calf beasts. This is not, I'm telling you, they have no concept of time and space.
This is not how you act in, this is not how you live in the time that we're in, post-October 7th, and definitely in the space that we're in, which is Eretz Yisrael. So as much as this story is so funny of a kid that put on tefillin in the bathroom at night because he wasn't in tune with time and space, it's like, it's just beyond me that there's still people in places of power that have nothing to do with the secret of time and space, of Jews back in the homeland in Eretz Yisrael. Lo kshurim. Lo kshurim laze.
Maybe that would have been good for running for governments, for local officials in Berlin in like 1850 or something. But today, זה בכלל לא זה. Mamash, it's nothing, it's repulsive. And have any of you gotten really excited and turned on so far by anything you've seen? Hashem yerachem aleinu.
Crazy, crazy. Left and right. Left and right. It's the same hainu, it's all the same thing.
Mamash, nothing is time and space. We're Jews that went through the Holocaust. We're Jews that went through what we went through October 7th. You still, you still don't know that it doesn't work? That's not, this is not how we get to what we're supposed to be like here.
Religious, non-religious, mamash, it's crazy. Just always looking for those with those, with the light of tomorrow, you know? To be plugged into those that are mamash like just in love with Am Yisrael, in love with Eretz Yisrael and everything else is just secondary. This is the time to davven for it, literally, especially with... Dan just said in the name of Piaseczna between Pesach Sheni and Lag BaOmer, תיקון תלמידי רבי עקיבא, the light of second chances, רבי שמעון בר יוחאי.
Ai וזה מה שאני מבקש מהשם כשאני סופר את העומר. This is what I'm asking Hashem when I count the Omer. Bevakasha Hashem, תחזיר את עבודת בית המקדש למקומה הנכון. Restore the avoda of the Beis HaMikdash to its right place, limkoma, limkoma, we dafka say the word space after we talk about time.
Atem mevinim, כאשר אנחנו מתקנים את הלבבות ואת הנשמות שלנו הכל מסתדר במקומו הראוי. When we fix our hearts and our souls, everything fits into the right place.
יהי רצון שנזכה להיות מומחים לזמן מומחים לספירה, to be experts in time, experts in sfira, מומחים לדעת מאין אנו באים ולאן אנחנו הולכים, to become experts to know where we came from and where we're going, v'afilu yoter mize. Right, that's a Shlock Rock song, right? Off Bombay.
We know where we're going, we know where we're... Okay. I want to say Lenny, Lenny Solomon's a great track: Be good, be Jewish. Learn where you come from, learn where you're going, learn about yourself, learn about the past, learn about your heritage, learn how to ask when people come to you and ask you, listen to this, so when people come to you and ask you what's newish, zman, you'll respond, I'm good, I'm cool, I'm Jewish.
The deepest Shlock Rock... Ai, why should we know, why should we have to do all this, to mean more than afilu yoter mize, אפילו יותר מזה שנזכה לדעת מה השם רוצה מאיתנו. We should be privileged to know, Hashem, what do you want from us?
ומה אנחנו רוצים ממנו. What do we want from you?
שנזכה לדעת מה קורה בתוכנו ברגע זה ממש.
We should know, we should be privileged to know what's happening inside of us right now. Chevra, don't be, don't think you understand, don't be under the assumption that you know what's actually transpiring inside of you right now. We don't know, but when you daven over time and space, you get a glimpse into it, everything goes into the right place and everything finds its place. To be humble enough to realize, Ribono Shel Olam, you must be doing something, some crazy, major, internal heartwork, kishka work, I don't know what, but the time for davening over this is during this zman of Sefirat HaOmer.
Okay, shko'ach, holy brothers.