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What does it mean to truly get ready for Matan Torah? In this series, Rav Shlomo Katz guides us through the emotional, spiritual, and practical steps of preparing for Shavuot. Drawing from Chassidic masters including Rav Kook, Rebbe Nachman, the Piasetzna Rebbe, as well a deep dive into Megilat Rut, each episode helps you build toward a deeper, more personal Kabbalat HaTorah—one that’s alive, real, and yours.
Good morning chevre, boker tov. We're learning in the month of Sivan לעילוי נשמת בתיה פיגא בת ישראל and anonymously sponsored in memory of all the holy Chayalim that gave their lives and the ones who are working tirelessly to protect us and the land, bifrat, l'ilui nishmas the Chayal HaTzaddik that Gavriel just mentioned who was just killed, he was a Chosson, he was about to get married, here in the Yekev in Gush Etzion, he was supposed to get married in a few weeks. Maoz Yisrael was his name. I don't know his Abba's name.
If anyone knows his Abba's name we'll find it.
החייל הקדוש מעוז ישראל תהא נשמתו צרורה בצרור החיים our Gibor, every Chayal Kodesh Kodashim, Kodesh Kodashim. Today's a very special day, today is Beis Sivan. We've learned about this many years in the past that today is called Yom HaMiyuchas.
That's the day when Am Yisrael were told to bring your sefer yuchsin, bring your book of lineage. We spoke about this, a famous Torah from Reb Tzadok HaKohen from Divrei Sofrim, that when we brought our sefer yuchsin when we brought our book of lineage, the Midrash tells us we were able to shut up the mouths of umos ha'olam, of the nations of the world who were jealous of us about why are we getting the Torah and not them. So it's not the time right now because we have a different shiur this morning to develop that whole idea, I just want to give us a bracha to be connected to our yerusha, to our inheritance, to our lineage, to our line, and bring nachas to doros kodmim. We have such a beautiful learning today, I'm so excited and I want to give a big thank you and yasher koach to Reb Eli Goldsmith for this one because this teaching is from the Tolner Rebbe.
And it was a big zechus, it's just a big privilege because last year Eli took me to the Rebbe and got tons of a bunch of the sefarim and every time I open it up there's something that catches my heart. Chevre, today we have a beginning, we're going to do this today and Wednesday. We have this beautiful, beautiful Yom Tov that's ahead of us, this beautiful Chag that's ahead of us. And today we have to really go deep in our hearts of preparing and part of preparing is asking today's whole shiur may be just learning a question.
It could be. You ever feel like you're fake? Anyone ever feel like they're fake? Yep. Okay. Yossi doesn't.
Yossi's impostor syndrome away. You ever feel like wait a second, who will the real stand up, right? Which one is it? Why is it that some days I'm on fire, some days I'm not? Why is it that some days while I'm on fire, I'm not? Bo zmanis, at the same time. This is an fascinating chidush of the Tolner Rebbe, really preparing us for Chag HaShavuos, there's so much to say, so many hakdamos, but I think that statement of putting it out there like that, does anyone ever feel like they're fake is like the perfect intro to what we're going to be learning today. I'm not, whatever we get to we get to, but we're going to finish this b'ezras Hashem on Wednesday, b'ezras Hashem Yisbarach.
So on page samech aleph, this is the first ma'amar of the Tolner Rebbe in his sefer Bozina De'Oraisa and the Rebbe says like this: איתא בגמרא מסכת שבת דרש רבי סימאי בשעה שהקדימו ישראל נעשה לנשמע באו ששים ריבוא מלאכי השרת לכל אחד ואחד מישראל קשרו לו שני כתרים אחד כנגד נעשה ואחד כנגד נשמע. We all know this famous Gemara. We said those magical powerful the combination of those two words na'aseh v'nishma, the second that we said that, it was like oh it's all good now because we said those two words.
ועוד איתא שם אמר רבי אלעזר בשעה שהקדימו ישראל נעשה לנשמע באו ששים ריבוא מלאכי השרת לכל אחד ואחד מישראל קשרו לו שני כתרים אחד כנגד נעשה ואחד כנגד נשמע.
We all know this famous Gemara. We said those magical powerful the combination of those two words na'aseh v'nishma, the second that we said that, it was like oh it's all good now because we said those two words. When did we lose these crowns? After cheit ha'egel. Where were they kept? Where were these crowns kept? Moshe Rabbeinu, he held onto them and every Shabbos we get it back a little bit.
We learned this once in Reb Biderman and רב יעקב מאיר שכטר in the morning.
ישמח משה במתנת חלקו there's one vort that says he was so happy he had all these crowns, matnas chelko, he was like filled thousands and thousands of crowns, ישמח משה במתנת חלקו. Now we know that those words na'aseh v'nishma seem to be the second that we said that, it was like oh it's all good now because we said those two words.
ועוד איתא שם אמר רבי אלעזר בשעה שהקדימו ישראל.
At the moment we said Naaseh before we said the word Nishma, Yatzta Bas Kol, a voice came out from Shamayim ve'amra lahen: מי גלה לבני רז זה שמלאכי השרת משתמשים בו? Who shared the password? That's what the... that's what the voice said. Who shared the password? How did they get this secret? How did they know that this is the lashon that the angels use? Dichtiv, like it says in Tehillim: ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו.
ברישא עושי והדר לשמוע.
If you look at this pasuk, first it speaks about doing, like the angels do, and then they listen. So this is what the Bas Kol is saying. How did Am Yisrael know to say this? Now we don't find anywhere in the Torah that Moshe Rabbeinu tells Am Yisrael, listen, when this whole thing's gonna happen, I'm just telling you how it works. You have to say Naaseh and then you have to say Nishma.
Like that's not... they just... this came... so what does this mean? This came from the most natural deepest intuitive place within the heart.
Naaseh Venishma. I'm in, I'm doing it, and then I'm gonna learn what it is exactly that I took upon myself. But the Gemara there is trying to understand, Rabi Elazar is trying to wonder, how? Who revealed this to them? Who taught them this? How do they know this? So in his beautiful way the Tolner Rebbe now takes this Gemara and umangish. In Hebrew you have this word mangish.
Mangish, how do you say mangish? He made it accessible. Thank you. He makes it accessible to us. Eli, he beat you this time.
I'm sorry. Whatever, we'll get you back. Chazinan midivrei Chazal: שבאותה שעה של הקדמת נעשה לנשמע, that when we did this and we said Naaseh before Nishma, השיגו בני ישראל דרגה עליונה זו של מלאכי השרת. We reached the level of the angels.
ועוד יותר מצאנו שאמרו חז"ל, Chazal tell us somewhere else, שהקדמה זה שהקדימו בני ישראל נעשה לנשמע, this hakdamah because we said Naaseh before Nishma, היא שתציל את בני ישראל לעתיד לבוא. This is going to save us in the future. It wasn't just a one-time shot that helped us get the Torah. It's going to save us in the future when, God forbid, there's going to be a decree on Am Yisrael.
The fact that we said Naaseh before Nishma is actually going to save us. Brings here from the Gemara in Shabbos, vechadi'isa beMaseches Shabbos daf peh tes, the famous Gemara פ"ט עמוד ב'.
לעתיד לבוא יאמר לו הקדוש ברוך הוא ליצחק בניך חטאו לי. Hashem's gonna come before Yitzchak Avinu and is going to say, Yitzchak Avinu, your kinderlach sinned before me.
אמר לפניו ריבונו של עולם בני ולא בניך? Hashem you're telling me my children sinned? What, they're my children, they're not your kinderlach? You understand what he's saying? The lashon is very strange. Your kids, not mine? This happens with all the parents. My kids, right, nechon. You know what your son did today? And then Yitzchak Avinu's gonna remind Hashem and say: בשעה שהקדימו לפניך נעשה לנשמע.
Oh, karasa lahen: Beni bechori. Interesting. When they said Naaseh veNishma, what... how did you refer to them? Did you refer to them as Yitzchak's kids? No.
What did you call them then? My children, my firstborn. Beni bechori. And that's what the Rebbe is saying over here. This saves us for the future, meaning this is brought back, this is always reminded before Hashem and this, so to speak, prevents kilyon, which means chalila that we get wiped out.
הרי שתיבות אלו של נעשה ונשמע הם הפתחון פה בפי יצחק בטענת הסנגורין שלו עלינו. This is a crazy thing. Yitzchak Avinu is basically the one that his... from out of his mouth comes these words Naaseh Venishma and he's using the same thing back at Hashem saying, hey, when they said Naaseh before Nishma you were so proud.
Now suddenly because they're not being so gevalt you're taking them out of the category of even your children?
איך זה יכול להיות? Now this is where it starts not hard, not difficult to understand but it's going to resonate I think with all of us. This goes back to the question of the beginning. Who feels fake? You see chevra, how many Naaseh Venishma moments have you had in your life that were real? We've had. We've had.
And b'ezrat Hashem we'll have many. And this Shavuos we'll have it again. We'll have it again. And guess what? What happens if a second later, or even while you're saying Na'aseh V'Nishmah, you wish you could say it with more of a full heart, but you're saying it at the level that you could say it? So to the people that are obsessed with being authentic ad hayesod, to them it's all or nothing.
You're either fully in or you're fully out. There's no in-between. However, that's not a Jewish concept. That's not a Jewish concept.
The radical, that kitsoni, that extreme way of approaching the Ribbono Shel Olam, of keeping Torah and Mitzvos in its yesod, in its foundation, it's not really Jewish. Now I'll explain why. Now open your hearts, this is geshmak. This is geshmak.
Ulam m'idach gisa, but on the other hand, דוד המלך מלכנו משיחנו גילה לנו יסוד נורא. Dovid HaMelech revealed to us this peledike, this unbelievable foundational testament of belief, b'omro, when he says like this in Tehillim Ayin Ches, chapter 78 in the Psalms: ויפתוהו בפיהם ובלשונם יכזבו לו ולבם לא נכון עמו ולא נאמנו בבריתו. I'm going to give you a very exact translation of these words. Dovid HaMelech is saying to us over here like this, sorry, they seduced him with their mouth and with their tongue they lied to him.
Their heart was not sincere with him, they were not faithful in his covenant. To what point in time is King David, is Dovid HaMelech referring us to in this posuk, in these psukim? It's wild. Look what he says here.
דרשו חז"ל את המקרא הזה על מתן תורה.
We grow up in this fairy tale world of, wow, we said Na'aseh V'Nishmah and all of us, like we were walking Tikkun Klalis, you know, we were all just so pure...
דרשו חז"ל את המקרא הזה על מתן תורה. Because the mountain was hovering... No, he doesn't go there here.
And it makes Cheit Ha'Eigel much more understandable, like, sure they were... meaning how could you reach to such a place? So listen what he says, k'lishon HaTosefta, in the Bava Kamma says like this: וכן מצינו כשהיו ישראל עומדים על הר סיני ביקשו לגנוב דעת העליונה.
ביקשו לגנוב דעת העליונה. Eli, how would you say that? They were trying to fool God.
Simple. Shenemar, and Eli says like this, shenemar, what does the gemara prove it on? That we said כל אשר דבר ה' נעשה ונשמע. Kiveyakhol nignav lahem. He...
this side is saying that when we said Na'aseh V'Nishmah we're like, we could dupe him. Or with the chevre from the machon, what word were we learning yesterday in shiur? Armumi, right? Armumiyos. It's like this sneaky way, trickery way, right?
תלמוד לומר מי יתן והיה לבבם זה להם ליראה אותי אם תאמר שאין הכל גלוי לפניו והלא כבר נאמר ויפתוהו בפיהם ובלשונם יכזבו לו ולבם לא נכון עמו ולא נאמנו בבריתו. What's going on over here? Eich zeh mistader? How does this work out? How does this work out for us? How could we say such...
it's not us, it's not our, and it's not the Talner Rebbe either, he's bringing the Tosefta from Bava Kamma and he's bringing the midrash on this based on Parshas Va'eschanan, where there it says in Va'eschanan, מי יתן והיה לבבם זה להם ליראה אותי. They were in such a place where their heart was fearing me. And now you're going to come and tell me that this was really all ביקשו לגנוב דעת העליונה? That they were trying at that, they were attempting to be gonev da'as? This is a wild, wild direction, wild kivun. Okay, we're not even, it's not even that bad yet, chevre.
Look at this.
ובאופן נורא יותר מצינו בשמות רבה רבי מאיר אומר. Look at these words, second to bottom paragraph on the left column.
עומדים בסיני ואמרו בפיהם נעשה ונשמע.
They were standing on Har Sinai and in their mouths they said Na'aseh Ve'Nishma וליבם היה מכוון לעבודת כוכבים shenemar va'yfatu b'pihem. He says wait a second, Dovid Ha'Melech says, he said we seduced them with our mouth. So what does this mean when we said Na'aseh Ve'Nishma? Yeah, it was lip service while over here we already smelled cheit ha'eigel. We were already planning cheit ha'eigel.
This is totally messed up. This is totally messed up. It also fits better with the drasha about Purim.
קיבלו מה שכבר קיבלו.
That it fits better. It fits better. Meaning, קיימו מה שכבר קיבלו, right. But now we're saying I never saw right, I never saw a drasha that says that Purim was lips meaning that Esther HaMalka's fast and whatever the kabbalos that were happening in the time of Shushan were lip service, but here this is an extreme.
This is an extreme. This is taking it, it's taking the pshat of how we understood especially, see it's not just taking the pshat on a field trip, it's taking the drash and the remez and the sod of Na'aseh Ve'Nishma and it's challenging it in its core. Because we always, especially this Gemara said, the angels hear that we said Na'aseh Ve'Nishma, Bas Kol comes out and says מי גילה לבני רז זה שמלאכי השרת משתמשים בו and I gave them and we gave them crowns. So we duped the angels too, k'ilu what is going on over here? So the truth is we dupe people all the time.
We do. Whether we realize it or not, it's something that happens a lot. But it can't be that this is the end of this maimer because that would, gut yontif everybody, good luck.
זה לא זה לא יכול להיות, right? So now look, this is, this is now we go into the pnimiyus of what the Rebbe set us up for.
והנה גילוי נורא זה מצריך התבוננות יתירה, obviously. This revelation demands a much deeper introspection into the whole story. Keitzad yitachen, how could it be, שכאשר בני ישראל הקדימו נעשה לנשמע ירדו מלאכי השרת בשליחותו של הקדוש ברוך הוא וקשרו להם כתרים לראש. You may have duped the angels but the angels only came down to give us kesarim in the shlichus of Hashem.
Keep that in mind. It's not their own, there was the, sorry, their own chiddush like "Oh let's go bring them, let's go bring them crowns". It was in the shlichus of Hashem.
ויצאה בת קול ואמרה מי גילה רז זה של מלאכי השרת לבני.
והקדמה זו היא שמצילתם לעתיד לבוא. But not just that, why is it even more problematic? Because what does Yitzchak Avinu use in order to protect Am Yisrael's zchus? Na'aseh Ve'Nishma. Which we just learned that Na'aseh Ve'Nishma was basically what? Completely tainted. So that's also used for the future? So which one is it? Was it real or was it fake? Which one is it because it doesn't, based on the way it's used, it was used in the present tense meaning at Har Sinai and the way that it's used l'asid lavo from the mouth of Yitzchak Avinu, which one is it? Were they real or were they not real? Now look at this.
U'midech gisa. U'midech gisa means from the other side, right?
אנו יודעים נאמנה מפי דוד המלך עליו השלום שדווקא השעה הזאת היתה שעת שפלותם הנוראה של בני ישראל. From Dovid Ha'Melech in Tehillim we say this moment was one of the most humiliating, lowest moments of Am Yisrael, שבגדו בהשם אלוקי אבותיהם that they, they cheated, they mamash were cross. V'yichazvu lo bilvavam.
And this was, this process of not being faithful was a heart experience.
כיצד אפשר לשבח את ישראל על דבריהם שנאמרו מן השפה ולחוץ? How could we praise Am Yisrael for saying something, in Hebrew this lashon, the teach, I hated this one, teachers used to try to sound like they were smart when I was young in Eretz Yisrael, they would use like biblical terminology.
אתה מדבר מהשפה ולחוץ. I didn't know what they were talking about.
You're talking, I was because it was still I knew understood Hebrew but I understood literal Hebrew so I'm stand safa v'lachutz, I was thinking am I spitting when I'm talking? Min hasafa from the lip to the chutz, but it means basically אחד בפה אחד בלב, meaning that you really... just spewing words, but it's not coming from anywhere emes. I had a lot of stories like this when I was first when I first made aliyah. I knew Hebrew because my father would talk to me in Hebrew but I knew more literal Hebrew.
There was terminology, as certain terms I didn't know like when it was I was in fourth grade, I think I told you this once, and they asked each kid what does your father do? So when it was my turn I told them I was so proud I know how to say אבא שלי משחק עם פסנתר. Which is not the way you say mesachek im right, menagen bapsanter, right? Or I said mesachek im akkordyon. Like this guy's father plays around he fucks around with an accordion no he menagen, that's the way to say it, right?
שנאמרו מן השפה ולחוץ. Devarim back inside, דברים שלא רק שלא היה להם אחיזה אמיתית בנימי נפשם meaning things that didn't even have real grasp in the depth of their soul.
It's not just that they weren't holding na'aseh venishma, they weren't really on the level so they said it on a very low level. That's not even what we're saying.
אלא שכוונתם עוד היתה הפכית, davka, la'avodas kochavim.
ואפילו כלפי בשר ודם אין לומר דבר ולהתכוין להיפוכו.
It's like when you talk to a person you shouldn't say one thing and mean the other, ובודאי כלפי הקדוש ברוך הוא היודע מחשבות. All the more so that you talk like this to Hashem who knows exactly what you're thinking anyway.
מה ראה אם כן הקדוש ברוך הוא לשלוח את אראליו ולעטות לבני ישראל הכתרים? If God knew what was going on inside of them, why did He choose to send the angels and to start giving ksarim on top of place crowns on everybody?
על דיבורים שאינם אמיתיים וכוונתם לעבודת כוכבים והיא באמת תמיהה עצומה. And the Rebbe says this is really a wonder.
This is really a wonder, especially when you build it up like this, it is really a wonder. Now chevre this, everything we did right now we have to understand that we act in the same way quite often. Not on the level of avodas kochavim, but this mahalach that we see like this is so bizarre, how could people who are standing in the presence of God say something that is seems to be so hafchi from what's really going on inside? Right, we're like this very often, very often. This is not to make us feel low, what I'm saying right now it's to actually give us koach afuach al hafuach.
Listen to the Rebbe's to the Tolna Rebbe's words. We'll just do a little bit of the answer. I can't believe we got through the question but we'll do a little bit of the answer. Okay.
ונראה דהביאור האמיתי בזה הוא. So the real way of understanding this is like this, דהנה כנודע בלב כל אדם יש עשרה עמקים עומק לפנים מעומק. He's saying that there's he says over here there's ten levels of depth, you know, in the heart of every person. And now I'm understanding something I never thought of before.
In Reb Shlomo's shiurim he says the words "I want you to open your hearts" about like ten times in a shiur. And I always joke like saying like after learning him with him like Reb Nachman for like forty minutes and then he says "And here I want you to open your hearts" thinking like, what, up until now you could learn this stuff with a closed heart? But really layer after layer after layer after layer, heart shebelev shebelev shebelev. The Rebbe says that really in our hearts there's מעמקים על גבי מעמקים. Is it like lifnim me'omek? Like davening you're going through like the traveling through the sefiros you're building to the inner...? He's just he's not really speaking about sefiros, he's just saying we're much deeper than the pshat.
We have a lot contained within us and a lot of depth and it goes deeper and deeper and deeper.
ויש יכולת בלב האדם להכיל ב' הרגשות הסותרות זו את זו מן הקצה אל הקצה. And because we're so deep we have the ability in our heart to contain two different feelings at the same time that absolutely contradict each other. That's wild.
We've learned that before in the past two and a half years but that's wild. We learned it once. We learned this once on Erev Pesach about that Pesach is a night of holy contradictions. Sha, guys, you guys should just know.
Chanan loved that teaching so much. He would tell his productions to have that repeating it all the time. Basically this thing that anything really, really, really real in the depth of the depths contradicts each other. It's a stira inside.
So his team surprised him, he has a golden bracelet with that quote from Reb Shlomo about Torat Hastirot Hakadoshot, like the Torah of the holy contradictions. And this theme keeps coming up in our conversations all the time. Now, for some people they look at this word and they say, "that's just a hippie trying to get a p'tur out of life being confusing." This is the Tolna Rebbe. This is the Tolna Rebbe.
I'm going to read this line again.
יש יכולת בלב האדם. There is the ability in the heart of a person, lehachil. What does lehachil mean? To contain.
שתי הרגשות הסותרות זו את זו. Two feelings, two emotions that contradict each other, מן הקצה אל הקצה. Not small contradictions. Shamayim va'aretz contradictions.
Na'aseh v'nishma to avodat kochavim contradictions. And they're both real and they're both taking place simultaneously. Ukde'ita b'Zohar hakadosh. This is a famous Zohar that a lot of the sefarim they bring this down a lot.
Ha-Baal Hatanya? Ha-Baal Hatanya brings this down. All the sefarim bring this down. Any sefer in p'nimiyut brings this down because it's the sod to be able to connect at any level of p'nimiyut. Amar Rabbi Elazar, בכיה תקיעא בלביא מסטרא חדא.
That means b'chiya, crying, is happening to me, is stuck in me from one side of my heart, וחדוותא בלביא מסטרא אחרא. And rejoicing in the other side of my heart, the same heart at the same time is rejoicing. Now something wild. If you want to see what the people that are most in tune with this, it shows up on their facial expressions.
If you look, take a look at any picture of Rav Kook and look at his eyes. The right and left eye are completely different, completely different. One of them you see is crying and one of them is rejoicing. It's wild.
Look at any picture of Rav Kook where you can see his eyes. You see this by many of the tzaddikim, but by him it's for some reason it's very, very barur. Hazorim b'dima b'rina simultaneously. So you should know something.
Pesach. If you have anyone, any of you ever benched with Pesach Rothberg? If you could think about it for a second. So Reb Shlomo had a vort. He said he didn't put the comma after b'dima.
Like we usually do, hazorim b'dima, psik, b'rina yiktzoru. Those that plant with tears reap with joy. Reb Shlomo would always say hazorim b'dima b'rina. Now he has a niggun like this.
הזורעים בדמעה בדמעה ברינה, הזורעים בדמעה ברינה בדמעה.
בדיוק כמו שאמרת אבל ביחד. And then at the end yiktzoru. Yiktzoru is will reap.
But the real reaping can only come when it's hazorim b'dima b'rina, both together. Al l'vavcha, b'shnei l'vavcha, same l'vavcha. To contain both. Yeah, but it's only one heart.
Right, b'chol l'vavcha. Right. But it's not two hearts. Right, it's one heart with two compartments let's say, like what we're saying over here.
Libo shel adam of the red column, לבו של אדם יכול להכיל שתי הרגשות אלו, של בכיה מכאן ושמחה מאידך. This can happen. Our hearts can contain both of these emotions of crying and rejoicing באותו הרגע ועל אותו הדבר עצמו. And on the same thing.
Now this is a wild concept. Did you, were you able to cry and be rejoiceful over the same exact thing?
עין במר בוכה ולב שמח. It's Avraham. But what in our lives can we look at right now and see...
I'm crying and I'm rejoicing on the same exact thing. I have that. Yeah, Yerushalayim 100%. Nachon.
Yeah. When I go to the Kotel I feel why is everybody so happy? This is a symbol of the destruction. That's this is what's left. And of course I'm happy to be there.
And when you go to Har Habayit, what do you feel? I feel the same although I feel closer to the happiness. But the Kotel leaves me feeling just the destruction. That was just a trick question to see if you go to Har Habayit. I know, I know.
I feel like this about my children. Meaning I look at them and I cry over the fact that the world is still so far from imperfect and I rejoice in the same moment that my children are filling this world with such light. I think that anything really, really, really real like Reb Shlomo said is a contradiction because on the one hand it breaks your heart and on the other hand it fills your heart with all the real things in this world. Eli.
Life, this is life. A baby comes into the world crying but it's the most amazing thing in the world. And I heard one time it was from Gesher HaChaim, I think he was talking about what's going on when people pass away. For us here it's terrible but they're being welcomed in Shammayim.
And so being in the any time you shift between any consciousness, any real thing, life is terminal right? But it's the biggest gift in the world. Like this is the nature of life itself. It's true. But we're just not conscious of it.
Nachon. Okay, left column on top. Me'at anoach lomar. We're going to do this column be'ez-o.
Me'at anoach lomar, so now we could say she'be'emes כשבני ישראל ענו ואמרו נעשה ונשמע when we said na'aseh v'nishma אזי היה מקום בלבם שבאמת רצה וחפץ לקבל את דבר ה' ותורתו. Does this contradict Dovid HaMelech? What do you think? On the surface yes, but we're going in the omakim of the lev. So he's saying over here while we said na'aseh v'nishma there was place in our hearts that really was ratza vechafetz, we really desired to mekabel devar Hashem and His word. And the words are ratza vechafetz.
Nachon.
ועל כן אנו כולם and that's why everyone answered v'amru b'sha'ah chada and therefore everyone answered together at the same time na'aseh v'nishma.
ועל חלק זה בלבם on this place of their heart like you just pointed out Steve שהיה חפץ בדבר ה' on that place in their heart where we really wanted Hashem קיבלו בני ישראל את הכתרים. We received the crowns because there was one place in our heart that genuinely and sincerely wanted devar Hashem.
Hashem says on that makom I'm sending angels to give you crowns.
ועל חלק זה השיגו את מדרגת המלאכים. It's on this chelek that they reached the level of angels. V'al chelek zeh and on this chelek of that part of me that felt it and meant it יזכו לצאת לעתיד לבוא מן הגלות.
We'll also be in the future we'll get out of the galus. Yitzchak Avinu is going to save us in the zechus of that real desire.
אלא שדוד המלך מגלה את אזננו, but Dovid HaMelech is kind of like a party poop in a certain way what happens?
מגלה את אזננו שבאותה שעה לבם היה חלוק אל המקום that really in that exact moment the Yiddelekh had a tainah on the Ribbono shel Olam. Not a tainah, they were not fully there.
ולא בכל לבם היו חפצים בדבר ה' and they weren't really fully fully wanting to hear the word of God.
ובאותה שעה היתה עבודת ה' תקועה בלבם בסטרא דא ועבודת כוכבים בסטרא דא. And at the same time they really had avodas Hashem in them on one side of them and at the same time they had avodas kochavim literally stuck in them at the same not not that they davened and then they did avodas kochavim. That at the same time it was really that, both were happening.
The lashon is so much לבם היה חלוק אל עבודת כוכבים as if their whole heart was towards avodas kochavim. Chelek. Chaluk, it was chelek because he already said before that part of them was really chafetz b'dvar Hashem. And they can and the more real something is, the more it has the possibility for it to happen simultaneously.
The Maharal speaks at length, the higher you move, the stronger is the opposite pole. Nachon, nachon. Now he says over here: Vezehu sod, and listen, it's very hard for us to understand this, Naftali. This gemara should make you feel better now because it's a very hard thing to chap.
How could this be?
וזהו סוד אמרת חז"ל בירושלמי בשקלים, it says in Yerushalmi in Shekalim: אמר רבי אבא בר אחא אין את יכול לעמוד על אופיה של אומה זו. You can't, you can't chap this ofia, the character of such a people. Nitba'in la'eigel venotnin, they're told to donate for the eigel hazahav and they give. Nitba'in la'mishkan venotnin, then they're also asked to come and contribute to the Mishkan and they give that as well.
He says: what, who are they? What kind of people is this? That gam vegam? And we're thinking: yeah, so strange, how could people be like this, chevra? Let me, let me check your browsers right now. Give me, give me your browsers. Josh is like: oh no. Come on, how could it be? How could it be? Incognito.
Pro-tips. It's okay, bit about himself. Pro-VPN, pro-tips. You have all the chochmas how to get out of showing that you're not this.
It's also our character. And he says: אין את יכול לעמוד על אופיה של אומה זו. Who could explain the character of such a people?
וזהו שאמרו חז"ל שבאותה שעה כזבו בני ישראל בפיהם ובלשונם. That at that time when they said what they said, כזבו מלשון להכזיב לכזב, like they were...
achzava? Achzava. Well, it was what it was, but yeah. That's what ended up happening. In their mouths and in their lashon כי דברו על אותו החלק שבליבם שעדיין לא חפץ בעבודת השם.
Because yeah, they were, when they said na'aseh v'nishmah and they were doing it misafa lachutz, they were also being real saying this is actually where we are. I don't know, you know, we're saying this because it's the right thing to say, but the Ribono shel Olam knows their machshavos. And yeah, we weren't yet there on the place that could really say full-heartedly na'aseh v'nishmah. But they do say twice before na'aseh without nishmah.
But the zechia they're working towards it. But when Chazal, but the angel, the bas kol didn't come out when they said na'aseh be like who told them the secret of, because nishmah is the... is what really completes the picture. They're working towards it, but the crowns didn't come down over the na'asehs.
It only came down after the na'aseh v'nishmah. I think it's because na'aseh is easier to be... it's easier not to fake. Right? Na'aseh means it's an asiyah, so I'll do it.
I do it or I don't do it. Nishmah demands like this inner dimension of really, really, really, you know, transferring all the asiyah into a level of where it's working with me inside and that's what made it so hard. Well, that's what made Dovid Hamelech say they did not... that wasn't it.
Na'aseh no one has any tainas on. Na'aseh with nishmah is what causes this whole teaching to be a teaching. It also causes the zechus of Yitzchak Avinu to come and bring down what he says, vechulei. Chevra, two more minutes, last four lines.
ואצל הקדוש ברוך הוא, but the Ribono shel Olam when he looks at us, אינו מקפח שכר כל בריה. Lekapei'ach, you know that word? Lekapei'ach means that he doesn't deny, he doesn't withhold? Withhold, thank you. Not like in Eretz Yisrael. You do...
I remember when I was when I would do gigs that you had to give kabbalos for. We had a thing called... what is it, when... like you give in a...
I didn't understand this... you give in a receipt for working and then they always say שוטף פלוס חפש את החברים שלך או משהו כזה. Which basically means, no, also, slicha, even shotef plus shloshim is עבר ביומו תתן שכרו, meaning I don't understand this concept. But you'd like you'd work and you'd give in a receipt and then you'd wait shotef, that means till the end of the month, plus shloshim, so you work on February 2nd, so 30 or 60 or 90 days after February 28th, right? Lekapei'ach, plus shloshim.
ואצל הקדוש ברוך הוא שאינו מקפח שכר כל בריה אין חשק אחד נוגע ומבטל את האחר. amazing thing that by Hashem who doesn't withhold his schar from any creation. Look at the words the Rebbe says here.
אין חשק אחד נוגע ומבטל את האחר.
This is beautiful, meaning it's true. Hashem says yes, I know that part of your heart said that, but I also know that part of your heart meant Na'aseh V'Nishma, and on that I'm going to give you schar. I'm not going to not give you schar because part of you really has a hard time not being an ovdei Avodah Zarah. It's true.
They don't cancel each other out. You get credit for what you deserve. Hashem's not mekapei'ach schar.
ועל כן קיבלו שכר מושלם על חלקם הטוב.
That's where they get the crowns and the Torah. And two crowns, not just one, nachon, two crowns, שבשעת מעשה נטלו אפופסין על החלק הרע. Okay, so this is what's preparing us now for the next piece. Wednesday we're going to take this even further if you could believe it's possible.
But this is our intro into going and to be the realest we can going into Shavuos because I know what happens to some of us based on conversations we had. We go in and we're like barely holding cup with anything. And then there's this inyan of oh Shavuos now, Na'aseh V'Nishma, Matan Torah, and then Shavuos, the Shavuos night shiurim. They look like this, right? Right? Shacharis.
You know? But for the cheilek hatov of in between the, right? Of being eirein, the cheilek hatov you get, this is Hashem doesn't say like oh you were falling asleep half the time. Hashem says but half the time you were up and half the time you were trying to have kavanah during the davening. But it doesn't mean that the other part of the avodas kochavim in you is not there. It's also there.
For now what the Rebbe did was he made shalom between the emes of how Chazal look at Na'aseh V'Nishma and how Dovid HaMelech looks at Na'aseh V'Nishma. And this is the secret of our lives and we'll b'ezrat Hashem go forward on Wednesday. Rebbi Chananya. Next we're actually going to go into it next time, but it basically means that we were, what was removed from us was over the cheilek hara, meaning what was taken away from us was actually on the cheilek hara, what was given to us was on the cheilek hatov.
רבי חנניה בן עקשיא אומר.