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What type of rest do we yearn for on Shabbat? How do we frame our mindset during the week to prepare for Shabbat and how can we transform our Shabbat experience? Using the teachings of Rabbi Yaakov Meir Shechter, a leading Breslov Rabbi, in his sefer Yom Machmadim, we build tools towards enhancing our ability to connect to the day of rest.
Chevra what a seuda that we have today. This is, do you want to say why? My grandfather's yahrzeit today, fifth or sixth anniversary, fifth or sixth. I should know. Something just very quick on my grandfather, he had Alzheimer's the last five, six years of his life.
But no matter what day it was during the year, he would sing one song: Maoz Tzur. Every day. No matter what it was, that's what he would sing every single day. And you know, I guess a fitting, a fitting day for his yahrzeit and we should see the culmination of that song.
Amen. Dai, dai, dai, dai, dai, dai, dai, dai, dai, dai, dai. Dai, dai, dai, dai, dai, dai, dai, dai, dai, dai, dai, dai, dai. Dai, dai, dai, dai, dai, dai, dai, dai, dai, dai, dai, dai.
Dai, dai, dai, dai, dai, dai, dai, dai, dai, dai, dai. Dai, dai, dai, dai, dai, dai, dai, dai, dai, dai, dai. Bam bam bam bam bam bam bam bam bam bam. Bam bam bam bam bam bam bam bam bam bam.
Bam bam bam bam bam bam bam bam bam bam. Bam bam bam bam bam bam bam bam bam bam. Dai, dai, dai, bam bam bam bam bam. Bam bam bam bam bam bam bam bam bam bam bam bam bam bam bam bam bam.
Bam bam bam bam bam bam bam bam bam bam bam bam bam bam bam bam. Dai, dai, dai, lai lai lai lai lai lai. Bam bam bam bam bam bam bam bam bam bam bam bam bam bam. Bam bam bam bam bam bam bam bam bam bam bam bam bam bam bam.
Lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai. Lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai lai. Want to sing one more niggun. I want to teach you a niggun.
This niggun is a niggun written by Rabbi Miki Moshe Shor. He's the one that we've been singing, his bassi legani, Ifdu, samayach tesamach, and many more that you know. But there's a Rashi on the parsha that basically stops short when it describes why Rivka's yichus is repeated, because we already learned about her yichus before. So it kind of stops short, I think, and the Midrash there continues and it quotes the pasuk from Shir Hashirim: כשושנה בין החוכים כן רעיתי בין הבנות.
כתפוח בעצי היער כן דודי בין הבנים. That Yitzchok, that Rivka was like a rose amongst the thorns. So he, I have his son, Rabbi Shor's son was with us this last Shabbos. And his name is Motti, the one that was here, really Mordechai.
Then a niggun that you all know of his father was written in honor of him: איש יהודי היה בשושן הבירה ושמו מרדכי. That was in honor of his, that was in honor of his bris. But this is this beautiful niggun and I want you to think about, about Rivka Imeinu with this niggun, כשושנה בין החוכים. He has such a chush on neginah, his niggunim are so deep.
They touch, they come from this heichal, this beautiful heichal.
כשושנה בין החוכים כן רעיתי בין הבנות כתפוח בעצי היער כן דודי בין הבנים אני חבצלת השרון שושנת העמקים אני [Error processing chunk 2] spoke about that niggun, מי כמוך בעל גבורות ומי דומה לך מלך ממית ומחיה ומצמיח ישועה. I've been receiving so many messages throughout the week of people asking me for the original track. I think who, Shachar, I sent it to you? And I don't know, by the way, I don't know if he wrote it.
I don't think he wrote that song, he just sings that song. I sent him, I found Dudu Fisher singing that niggun. I didn't know, I couldn't find it anywhere else. I found another.
There's a there's a bunch of versions from them, from old school, but heima yenachamuni. Shivtecha u'mishantecha, heima yenachamuni. Today we're just going to take it in even deeper, this concept of the Ribbono shel Olam when I lean on Hashem. You know, when I lean on the Ribbono shel Olam, that's that's the nechama itself.
Before I, before answers start coming to me, or solutions to problems are already presented and things are solved, before that even happens, shivtecha u'mishantecha, I lean on the Ribbono shel Olam, heima, that itself provides for me a nechama. So the top of shin mem vov. Let's learn for a few minutes. Yesh sh'biurim, כי כאשר האדם בוטח בקדוש ברוך הוא עד שהוא כביכול המשענת שלו, הרי בזה גופא הוא מחיש על עצמו את הנחמה.
If I asked you, do you trust the Ribbono shel Olam? Everyone would say, of course. But then if I asked you, is he your mish'enet, meaning do you lean on the Ribbono shel Olam? That's already a different question. Everyone says yes to I trust Hashem. But that he's your mish'enet, that that's what you lean on? So that would have to exemplify, if like you'd have to say, I'd ask you, so how does that come l'dei b'itui? How does that get expressed? That Hashem is not just something that you trust, but that you mamash lean on the Ribbono shel Olam.
Different answers for every single person in this room. It it gets, it's manifested through many different ways. Only you could answer that question. I can't answer that question for you.
I could barely even answer it for myself. But that Hashem is mamash my mish'enet? That's, that's that's the world of heima yenachamuni. That immediately comforts me and consoles me.
כי עבור הביטחון עצמו יושע האדם מכל מיני מצרים ומציקים.
The Rebbe is saying, really, it's the bitachon itself, when it's for real, when it's for real, a person will be saved, will be, will find a salvation from all different things that have them choking. You know, last week at the at the farbrengen, I don't know if you heard, there was one of the chevra, one of the rabbeim from Aish, beautiful yid. Rav Yirmi Ginsberg, he spoke. Remember he was speaking there, he was talking about the shinui shem, the sheimos.
He gives a shiur in Chovos HaLevavos that I know has been, mamash transformative. Your your brother-in-law is a big, big chasid of his. Like he he mamash lives by it. And Tikkun HaBris as well.
He does a lot of things, but I'm talking right now about Chovos HaLevavos right now. And he has a very important shiur that I would highly recommend chevra to plug into. There's a lot of different shiurim on Chovos HaLevavos, but daish a mashu. It it's when it becomes your mish'enet.
That that's the world we're aiming towards. Not just that we say I trust the Ribbono shel Olam, but that I mamash lean on. It's I lean on that. I lean on the experience of knowing that כי אתה שומע תפילת כל פה.
That itself, the Rebbe is saying, before all the solutions come, that itself provides for us a yeshua from all different types of things.
ומפורש איפה במדרש בשוחר טוב. He brings the midrash next page.
וזה לשונו, היו שומרי המדינה עוברים ומצאו אכסנאי אחד ותפסו.
What did they find? The the shomrei ha'medina, the guards of the town, of the city. They they were they were traveling and they caught an achsanai. What's an achsanai? An innkeeper? An inn? Yeah, but in this reference, it's more like a, like someone that they, well you know what? Shnia. Shnia.
Two more lines, you'll see what what it is over here. V'amar al takuni, don't hit me, כי בן ביתו של מלך אני. I'm I'm a I'm a ben bayis of the king. So, it seems like it's a wanderer or a freeloader or a shnorrer.
Not lo barur b'diyuk. They hear he says I'm the son of the king, these guards, okay, כיוון ששמעו כן הניחוהו ושמרו עד בוקר. So they kept him. They said, okay, we're going to hold on to you till the morning and in the morning, we're going to bring you to the king.
בבוקר הביאו אצל המלך. V'amru lo, and they told the king, בן ביתך מצאנו אמש. So they told the king, by the way, we found your your son. Your ben bayis, or either ben bayis or son.
אמר לו המלך בני?
מכיר אתה אותי? Do you know me? So, he said to him, lav. Actually, I know he couldn't lie before the king, this guy that they caught.
אמר לו המלך אם כן היאך אתה בן ביתי? So how are you my ben bayis if you don't know me? Chaverai, listen to this. Listen to these words.
Amar lo bevakasha mimcha, I'm begging you.
אני איני בן ביתך. It's true, I'm not your ben bayis, אבל בך בטחתי. But I trusted that if I said that I would, that you would take care of me.
שאילמלא אמרתי להם כן, hayu makim osi. If I didn't tell them that I'm one of yours, they would have hit me, these people that found me. Amar lahem hamelech, so the king says back to them, הואיל ובטח בי הניחו לו. Since he trusted me, it's true, he's not, right, but he trusted me.
הואיל ובטח בי הניחו לו. Since he trusted me, let him go. This is such a fascinating midrash. It's such a fascinating midrash because how many of us could say I am mamish a ben bayis by the melech.
'Cause that would mean that I always belong, that I act k'vodo, that I act like the son of the king, that my whole, everything about me is screaming like malchus, but malchus malchus. And the shomrim motz'uni, and the guards catch me and they say to me, "You belong here?" And you know that if you say no, you'll get, you'll get patched right away. So you say yes. Why do you say yes? Because I know that even though I have been not the best sheina boiyela, it doesn't matter, because when I do stand before the king and he'll see me and I say, "I'm with, I'm on your team, Hashem," even though it doesn't look like it, and even though we don't really know each other that well, I mean you know me but I don't know you, you'll see in my eyes my longing to want to feel shaychus, to want to feel shayach to the, to the armon, to the palace.
And I trust that Hashem will see that what I really want is to simply feel at home with him, then he'll look at all the enemies that come to surround me, that come to get me and they'll say to them, "Leave him alone." Why? Because he trusts me. And if someone that trusts me, that means he puts his mish'enes on me. And if he puts his mish'enes on me, he leans on me, let go of him.
וכן אמר דוד אלקי בך בטחתי.
This is Tehillim Kaf-Beis. Elokai becha batachti. Since my God, it's you that I, that I trust, in the bechina of a mish'enes, ובשביל כך אל יעלצו אויבי לי. Ya'altzu? What does this mean? Alatz? The pasuk, עלץ לבי בהשם.
Alatz milashon to rejoice. Therefore, don't have my enemies rejoice over me. But not just me, ולא אני בלבד אלא גם כל קויך לא יבושו. Not just me, and Dovid Hamelech continues there, כל קויך לא יבושו ולא יכלמו לנצח כל החוסים בך.
We say this on Purim, that anyone that comes into this mitriya, under this umbrella of, of bitachon, even though, even though they can't really say magia lahem, but v'ani b'chasdecha batachti. Therefore for all those, for all of them, please, everyone should find a way to have enough oz uz'kdusha to say, אני בן בית של המלך. Hamelech makir oscha? הוא לא מכיר אותי אבל כשהוא יראה אותי, כשהוא יראה אותי ואני אראה אותו הכל יהיה בסדר.
עד אז אני בוטח בו.
עד אז הוא המשענת שלי. Till there, he's my crutch. Till there is my crutch. So now we're ending off of course with fiery words from the Artzaddik, who you could find right column, bottom.
כך כתב הרב הקדוש מפיאסצנה זכותו יגן עלינו השם יקום דמו. He writes this in the Eish Kodesh, אמרים שדרש לפני עם השם שבורי לב בשנות המלחמה. While the Yidden there are crying, broken, completely in states of oh my gosh, what's happening. V'zeh leshono.
אבל כך צריכה להיות אמונת איש הישראלי. This is how the emuna of a Yid has to be.
לא בלבד בשעה שרואה דרך לישועתו. Not only when he could see a way how to get out of his tzaros.
Not only when, when some kind of plan could be, could be mapped up or even verbally articulated.
גם על פי שכלו ודרך הטבע.
לא בלבד בשעה שרואה דרך לישועתו גם על פי שכלו ודרך הטבע. based on logic or based on nature that I say, well, if I do this, I'll do that, I can get out of here, I can do that.
יאמין בהשם שיושיעהו ויתחזק, not just then, which you also need by the way, even though even when it's al pi teva and al pi seichel also then you have to have bitachon and you have to have a certain holding cup of things. but the Rebbe writes in Warsaw Ghetto, אלא גם בשעה שאינו רואה חס ושלום שום מבוא על פי שכל ודרך הטבע לישועתו. Also when God forbid he doesn't see any way by nature that he can get out of here. Like who? Evyatar, David, Avinatan Or.
And the list goes on and on and on and on and on. In our times. Ya'amin b'Hashem she'yoshieihu. Hashem you can do anything.
It seems that in my personal life, I'm also caught by Nazis and put into a tunnel in Gaza, in Aza.
תיבנה ותיכונן בעזרת השם. Amen. But even though it's like that, I still even in there know that if you're Hashem, like if God is God, which God is God, that means that anything can happen.
The Rebbe says it's not such a chochma to believe when you're in tzara but you have a plan that it could work. The the chochma, אמונת איש הישראלי is when אין פה שום דבר. There's al pi seichel, על פי דרך הטבע, nothing can be changed over here. Nothing.
יאמין בהשם ובישועתו שיושיעהו. He's got to believe in Hashem that he should be redeemed.
ויתחזק באמונתו ובטחונו. Aderabe.
The Rebbe says more than that.
בשעה זאת טוב שלא יתעקש למצוא איזה שכל ומבוא בדרך הטבע. This is this is amazing. The Rebbe says, you know what? Further, it's it's even, it's it's more mumlatz, it's better that when you're in places where you don't see any ישועה על פי דרך הטבע, don't try coming up with chaps to figure out how for things to work derech ha'tevah.
Stay plugged in fully through the mish'enet of chesed of of chasidim and bitachon through the world of שלא כדרך הטבע. I want you to know that it was sentences like this that had me close that sefer for many years. Like there was like 10 years I I stopped learning the sefer because I knew and you knew his end, right? And then baruch Hashem I I remember that I'm like I'm a Yid, I'm not a mechaker and philosopher that things have to add up for him. And I was like, wow, that's amazing.
I could learn this stuff again. It has to add up for me. So so in the Rebbe's life, if you if you'd interview the Rebbe right now, the Piaseczna, you'd say, hey, what would you say now? Because you were taken and killed. What would you say now? So the Rebbe would say, what's more important, me and my life or the teiros that I left behind? You'd say the Rebbe would say the teiros I left behind.
Wasn't that לא כדרך הטבע that it actually came and resurfaced and you're sitting in a farbrengen 85 years after I was killed and learning my words? Gevalt.
כי מכיוון שעל פי פשוט לא ימצא, אז חס ושלום תוכל אמונתו על ידי זה להיפגם. The Rebbe says, you know what happens if you're looking for things al pi teva and you can't find them but your emuna is based on seichel, then when you can't find things al pi seichel, what will happen to your emuna? It'll be nifgam, it'll be blemished.
ופגם באמונתו ובטחונו בהשם, and when there's a blemish in the emuna and in the trust you have in Hashem, יכול לעצור את ישועתו חס ושלום.
That can actually stop the salvation from taking place. God forbid. Rak tzarich lomar, you have to have to say, ha'kol emes. It's all true.
In front of me, it seems impossible. Just like it seems impossible to to rid ourselves of all our enemies, yemach shemam, that we're surrounded by here. Seems al pi seichel impossible, such a puzzle, such a meshugas. But forget about them.
Internal struggles that we've been dealing with for years, that family traumas we've been carrying on for dorei doros. And then we say, listen, it's just impossible al pi seichel. He's saying it's true. The Rebbe is saying it's true, by many of you, it's true.
Al pi seichel you you're doomed. Like this family stuff is you have no way out of it. However, mi'kol makom, hineni ani ma'amin b'Hashem. Two more lines, you see on there on the bottom of shin mem tet.
מכל מקום הוא מאמין בה' שהוא למעלה מהגבול והטבע שיש יינו. Hashem is higher than the boundaries and limitations of what how we understand how we could be helped, how salvation can come to us.
בלא שכל ובלא סברה.
אמונה ביטחון בה' באופן כזה תקרב את ישועתו.
This type of emunah and trust in Hashem can bring closer, will bring closer the salvation much, much faster. So I hope that none of us stand in the way of what Hashem wants to do for us. You know, לא לחסום את השפע. Don't block the shefa.
Blocking the shefa means that only when I can understand how things could work and be better, then they have a chance of working. That's a blockage of shefa of of yeshua that can come down. If you were really, if we, I say you, I mean if if I and us were really earnest and honest with ourselves, that we would and we would and we would want to understand how this thing works, well all you have to do is look back at your own life, at so many of the things that you have right now that already exist right now in your life, and you've you're under the assumption that it all came about because of, well, על פי דרך הטבע, that worked because I did that and she did that and he did that and therefore, Mr. Rich will tell you before anybody else, that's sheker. Sheker gamur.
It's not true. Look back at all the different all the different pieces of the puzzle that brought you to where you're at right now. To the packalach and to the matanos. And you realize they weren't all על פי דרך הטבע.
Not all of them. And then you start realizing more and more were not על פי דרך הטבע. Hai mashma? So this means what? This means that it's worth והבוטח בה' חסד יסובבנו and it's worth שבטך ומשענתך המה ינחמוני. When a person realizes that, that's a mish'enes.
That now we're tuning into the crutch Torah. That's what we lean on and that brings about to a person to feel so much closer to the yeshua, to the yeshua hagdolah, to the yeshua klalis and of course to the yeshua pratis. We should be zoicheh to be real maaminim and real botchim b'Hashem with all of our hearts and souls and give each other koach to get to that place we all want to get to, that we'll we'll be caught somewhere and someone will ask us, tell us, are you a ben bayis of the melech? And we won't have to lie when we say yes. Amen.
Ken yehi ratzon.