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Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
Okay, חברה, good morning. I want to sing that ניגון, that ניגון again we sang on Friday. I can't stop singing it all week and I want the whole שול to sing it. You know, sometimes when I introduce a new ניגון on Friday night, it's because like the חברה were in שול in שיעור in the morning.
So if there's 30 people on a Friday morning, you know, but there's 400 people in the room, you have to, those 30, each one has to be a חזן, you know, each one has to, has to sing it out loud. So the, the pulse of the שול should be these ניגונים. So I'm gonna sing this and that ניגון one more time.באתי לגני אחותי כלה, באתי לגני אחותי כלה.
אחותי, כלה.
באתי לגני אחותי כלה, באתי לגני אחותי כלה.
אחותי, כלה.
אוי אוי אוי אוי, באתי לגני אחותי כלה, באתי לגני אחותי כלה.
אחותי, כלה.
באתי לגני אחותי כלה, באתי לגני אחותי כלה.
אחותי, כלה.
איי ליי ליי ליי, לה נה נה נה נה ליי, לה לה ליי ליי ליי.
לה נה נה נה נה ליי, לה לה ליי ליי ליי.
איי יאי.
איי. איי איי איי, באתי לגני, ליי ליי ליי ליי ליי.
פם פם פם פם פם, פם פם פם פם פם פם פם פם פם פם פם פם.
ליי לה.
איי. באתי לגני אחותי כלה, באתי לגני אחותי כלה.
אחותי, כלה.
באתי לגני אחותי כלה, באתי לגני אחותי כלה.
אחותי, כלה.
איי איי איי איי, באתי לגני אחותי כלה, באתי לגני אחותי כלה.
אחותי, כלה.
איי, איי איי איי, באתי לגני אחותי כלה, באתי לגני אחותי כלה.
אחותי, כלה.
איי, לה לה לה ליי, לה לה ליי ליי ליי.
לה לה לה לה לה, לה לה ליי ליי ליי.
לה לה לה.
לה לה ליי לה.
איי, לה לה לה ליי, לה לה ליי ליי ליי.
לה לה לה לה לה, לה לה ליי ליי ליי.
ברוך אתה.These words are so, it's gonna, something with the פרשה, these words are so שייך to פרשת לך לך. The famous מהלך in אש קודש that he travels from the מי השילוח of the רבי יעקב of the סוד ישרים to the grandson, that they try to understand why does אברהם אבינו tell his wife, אמרי נא אחותי את, when they get to, when they get to מצרים, right?
אמרי נא אחותי את. He says, tell them you're my sister. And before that he says, wow, I realized how beautiful you are now, right? So the אש קודש says, I'm just giving it to you in a nutshell, in a nutshell, that, you know, certain relationships, they're strong enough if, as long as there's a certain level of love and trust, but certain relationships won't last that unless it's, it's מעל הבחירה.
Certain relationships won't last if it's like beyond choice. As long as I have a choice to be in the relationship or not, it can only reach that far. But when there's a certain relationship, I don't have a choice, it's מעל הבחירה, then I can get through anything. So אברהם אבינו realizes, oh my God, we're going down to מצרים now, that up until now it was enough that, you know, we chose to love each other and be a זיווג.
But we're going to such a place of טומאה and darkness, אמרי נא אחותי את, now let's connect on a level of like brother and sister that it's מעל הבחירה. It's beyond choice whether to connect to each other or not.
אמרי נא אחותי את. So every אידעלע in his life at a certain point, it's like he's taking, it's like כביכול, so to speak, he's telling the רבונו של עולם, you know, אמרי, at a certain level, רבונו של עולם, it's not enough just that one time I chose you and it was so beautiful.
אמרי נא אחותי את, is השם is also telling to each and every one of us, let us connect in a place that's מעל הבחירה. Like you don't choose whether someone or stop choosing whether someone's your sibling, no matter what they say to you.
אמרי נא אחותי את.
אז באתי, באתי לגני אחותי כלה.
That's what I was thinking. I came down to the garden, שלמה המלך says, אחותי כלה. And now my my כלה is like, when there's so much love, it's like an אחות. It's it's like מעל הבחירה.
So this should be our relationship with the רבונו של עולם as well.So we have a beautiful, because I I feel bad we haven't learned Reb Shlomo in a while and I and I'm not going to be able to give שיעור this Wednesday morning, which we usually do with Reb Shlomo. I wanted to do it this morning. Do a beautiful piece on פרשת לך לך. I think this piece is like so שייך to what many of us experienced yesterday.
Yesterday, yesterday was probably one of the most emotional few hours I've ever had in my life. Starting from going with the חברה from the מכון, we went down to כפר עציון to the צומת at כפר עציון at about, I mean they said he's going to pass by at a quarter to four, by over there, by 3:45 at כפר עציון. And but you know what? The fact that it took longer actually was מגביר. It like exhilarated the the the the awesomeness of the moment of being around עםך בית ישראל welcoming home someone who all we know is that he's, most of us didn't know him, but we know that he's a Jew that's suffered tremendously for being a Jew, and now he's coming back home.
איתן מור.And the most incredible, incredible thing happened while we were waiting. In קיבוץ כפר עציון, about an hour later, Rachel Goldberg got married. Rachel Goldberg, the wife of Rav Avi Goldberg, the widow of Rav Avi Goldberg, mother of eight children. And she got remarried to the most precious, special יוד I think I've ever ever met.
This guy is זהב טהור, Aminadav Rotenberg. And also a widower, he has three children. So there's a what they called under the חופה, a אחד עשר כוכביא they have. The eleven stars, גוואלד, right?
אחד עשר כוכביא, I got eleven stars now.
And Rachel in her, in the כלה car, was driving through the traffic going into קיבוץ כפר עציון. And it's two what seems to be different stories going on, but it's not at all because because איתן מור was kidnapped. As a result of that, the ימח שמם in the north waged, you know, opened up in this war from Lebanon. And Avi, Rav Avi goes up, he goes up into Lebanon because איתן מור and the חברה were kidnapped on on on שמחת תורה.
And now the two energies of שמחה בעקבות the tragedy were meeting each other at such a moment. And you just look up like רבונו של עולם, מי כעמך ישראל. So there's no, there's no story like this by any group of humanity ever. Ever.
It's just wild. Wild.And the emotions flying in the air, I know many of the חברה were either here or in כפר עציון or by צומת הגוש, were seeing what's going on through the day. And then we went to to Rachel's wedding, which from there to there, I mean, it's very hard, it's very hard to come down from this. Very, very hard to come down from these things.
But ברוך השם we came back to a שמחה in שול this morning, which is so beautiful. But this whole ענין is bringing us to the deepest question of all.
רבונו של עולם, what's your trip with ארץ ישראל? What is this? Why is it, why is this the hardest thing to figure out? Like from all the things in the world, why is this ענין so difficult to figure out and חאפען? This is what obviously the פנימיות of פרשת לך לך is all about. This is just like such a, it's such a powerful, powerful experience to be a יוד in these days, but to always look at it through the lens of the פרשה.
Always, no matter what. And when it comes to פרשת לך לך, obviously what are you going to talk about? What are you going to talk about besides that?So, we're reaching, in this piece we're going to see from Reb Shlomo is that he's taking us on a very deep, deep journey to a question that I think everyone, or not a question, a רצון, a desire that each of us have. That desire is the same desire as as אברהם אבינו as well. If you have the ספר...
It's in אבן שלמה on לך לך. If you have the ספר, it's on page 112. And this is the question of all questions that אברהם אבינו asked, that is still being asked, that we've suffered such a price for not having the clarity yet about it, but we're working really hard on getting to the clarity of it. Does everyone have a copy? There's one more copy here.
Does everyone do you need more? There's one more here. Everyone has? Okay. Okay, יופי.
במה אדע כי ארשנה.
What is אברהם אבינו asking when he says במה אדע כי ארשנה? So חז"ל say that אברהם אבינו, some say he suffered a lot for asking this question. This question which shows meaning כאילו, it could be seen as a lack of בטחון. How will I know? Through what will I know that I will inherit this land? I need a sign, רבונו של עולם. I need to you're telling me that you're showing me this whole deal.
It's not mine yet, but how will I know? What is it going to be like? And like I said, חז"ל have a little bit of a hard time with אברהם אבינו, because they're saying, what do you mean? Why are you asking questions?
שתוק, שב בשקט, you know?
עזוב את זה. Why are you asking questions? So for me, as we're getting closer to ר' שלמה's יארצייט and I and we and we spend more time with this חומר, for me, it just reminds me personally why this is the תורה that hooked me into everything and all other תורות that we learn, at least the stuff that that I get to learn with you, it is only because this is the infrastructure for me of anything else that came out of it afterwards. Any other רבי's or any other צדיקים, personally, I would have never cared to try to understand or know about any of them if it wasn't this sweet, deep תורה that we're going to see inside.
בסדר? מה היתה השאלה העמוקה ביותר ששאלו הצדיקים את השם לפני שברא את העולם.
הצדיקים התקבצו יחד לפני השם ושאלו אותו, אתה בורא את העולם, אבל מתי אתה מביא את המשיח?
מתי אתה גואל את העולם? So, this was the deepest question that the צדיקים asked God before he created the world. They gathered together and they asked them, you're creating the world, but but we want to know the purpose, meaning we want to know the end game. When are you bringing משיח? When are you redeeming the world? This is this is a question we're having today, right? But this is the question that preceded the creation of the world as well. So the same question.
Why do we feel it so deep in our קישקעס? Because it's not even it's not our question. It's a question that came so long ago. It's embedded in our DNA.
כמובן כשהשם ביקש מהצדיקים לברוא איתו את העולם, הוא הראה להם תחילת העולם שהוא עמד לברוא.
וכשהתבוננו בעולם הם שאלו מה יקרה עם העולם? Meaning ר' שלמה is explaining that when God wanted to create the world, of course, it says he נמלך בדעת צדיקים, he he came, he wanted to gather the צדיקים that will be alive one day and say to them and show them and to make them feel like they're part of the creation of the world, but they weren't just sitting back and saying, oh, this is beautiful. The צדיקים themselves are asking in the creation before the creation of the world, but what's going to be with this? What's going to be with this?
מה הולך להיות עם זה?
בשאלה זו עסק אברהם אבינו. And this was really something אברהם אבינו, if you want to understand what lit him on fire, what set him on this on this journey to figure out who's running the show, what's going on with everything. He was one of the צדיקים as well that was asked before the world was created.
And this was the question he was dealing with his whole life. What's going to be with the world?
ובעקבות זה השם כרת עם אברהם ברית שצאצאיו הם שיביאו את התשובה לעולם. So as a result of אברהם אבינו asking these questions, הקדוש ברוך הוא made a covenant with אברהם אבינו. And the covenant when we say השם made a ברית with אברהם אבינו, what does that mean? So when we grow up in ישיבה and we learn about, oh השם made a ברית with אברהם אבינו, what did we learn when we were kids? No one remembers what they learned when they were a kid.
But what would be the פשט, no? The father of all the all the people.
אב המון גוים, father of many nations, maybe you would say, huh? You get ארץ ישראל. What else? What else what else is that ברית? Like when we say a covenant, what do we usually like, oh we have a ברית between each other. What does that mean? Yeah, we have an agreement.
We have a truce or we have a deal. We have a deal, yeah. That's כביכול what it sounds like.
ר' שלמה says the ברית that אברהם אבינו was made with, that השם made with אברהם אבינו, the covenant means your אייניקלך will bring the answer to the world.
Meaning your children are going to bring משיח. Your children are going to answer the question that all the צדיקים had, all the righteous people had. before I even created this world. It's going to be through your children.
That's what it means that we're we're at the ברית of אברהם אבינו, that we live through the ברית that אברהם אבינו went with השם. You're with him so far?
בהבראם beautiful. Very good דיוק.
נכון מאוד.
פתחו את הלב, open your hearts.
נניח שאני אוהב מישהי. Imagine I love someone, I meet someone I love her, and and I have big dreams with her, but he says, ואני פוגש חבר שלי ברחוב ומבקש ממנו, אני עסוק מאוד כרגע.
כשתחזור מהעבודה ותפגוש את האישה הזאת, תוכל לומר לה בבקשה שאני אוהב אותה ושאני רוצה להתחתן איתה?
הרי לא משנה מי אומר לה את זה.
העיקר שתדע שאני אוהב אותה ושאני רוצה להתחתן איתה. I meet someone I love and I know she's the one, so but I I catch someone on the street, a buddy of mine, and I say, listen, after work if you pass by that girl, tell her I love her, tell her I wanna, you know, tell her that that that I want to marry her. It doesn't matter really who says it to her, just as long as she knows that I want to marry her.
כמובן, האישה לא תסכים לשמוע את הדברים מפי החבר.
Of course, a woman would not agree to hear words like this from a friend.
אם אני אוהב אותה, אני צריך לומר לה את זה בעצמי ולא דרך שליח. that if I really love her, really love her, I have to tell it to her myself and not through a שליח. Now listen what he says here.
And I think you and I feel the same way.
ישנם דברים שאיננו רוצים לשמוע מפי שליח. There are things we don't want to hear from a שליח.
יש שאלות שאנו רוצים לשמוע את התשובה אליהן ישירות מהשם.
There are answers we're looking for that no רבי and no council and no עצה will satisfy and satiate my soul. I need to hear from them directly from השם.
אפילו לא מפי נביא. Even not through a prophet.
Like this זוהר, what does it mean חצפה? Well listen to this, but the דור, we say about the דור of משיח, חצפה יסגא. That means that חצפה's going to like, like be be on on a high. So everyone thinks, oh we're have a spoiled, rotten generation where kids will be חוצפדיק, right? The greatest חצפה in the world is what he just said right now. That I so to speak, am in a relationship with השם, they're telling him, I'm done with the סימנים.
I'm done with the גמטריות, I'm done with the שלוחים. I'm done with all these predictions. I'm done from big people telling us big... I want to hear it directly from you.
Remember, this is a ווארט from a, this is an amazing תורה that I've said so many times. When my brother came back from the first הילולא that he was at ל"ג בעומר with Rav Weinberger, and this is a long time ago, this is probably over 20 years ago, he called me and he said I have to tell you a ווארט that רבי said. He said like this, this is the ריזשינער's ווארט this שבת. The פרק, I think it's פרק שני in קידושין, האיש מקדש.
Right? It's פרק ב' in קידושין.
האיש מקדש בו או בשלוחו, האישה מתקדשת בה או בשלוחה. that you can, you can מקדש a woman, the משנה says, through yourself or through a שליח, you could. And a woman can be מתקדשת either by herself or through a שליח too.
Then the גמרא says, השתא בשלוחו מקדש, בו מבעיא? meaning, you're telling me that you can מקדש a a woman through a שליח, בו מבעיא. We want the person himself to be the to be מקדש. Why, why are we opening it up for שלוחים? The ריזשינער said, רבונו של עולם, you hear this? You can even send us, send us משה רבינו to tell us תורות. Right?
השתא בשלוחו מקדש, you could send us the greatest צדיקים in the world.
But what do we want?
בו מבעיא. We want to hear directly from you.
והוא ישמיענו ברחמיו שנית. Only the ריזשינער could have such a חצפה to say such a תורה like this.
And this is what's what he's saying over here. This is what he's saying over here. The תורה was given... Well he's going to say now, התורה ניתנה לנו על ידי שליח, על ידי משה רבינו.
The תורה was, the תורה was given through a שליח, through משה רבינו.
מכאן שהיא לא נועדה לתת תשובות לשאלות העמוקות שלנו. Which means, now this is wacky and wild, and don't throw a chair at me right now, okay? be patient with what he just said. And I could see you don't really understand it because if you did, you you would throw a chair.
He said, since the תורה was given to us through a שליח, that means that it doesn't answer the real deepest questions we have in our heart regarding how much longer. What's gonna be with the world? Now this doesn't חס ושלום mean for one second to belittle the תורה. What we're just explaining is that since it was given through a שליח, that means that even the... Torah itself is there to drive me to go to something that's even more direct that can't be given through a שליח.
It can only be given ישירות from הקדוש ברוך הוא to us. How's that for you ישיבה חברה that we're raising? Yeah. Two points. One is the fact that we sent משיח now, that's the ultimate חצפה, demanding it now.
We're not asking as the רב said. Also, the אור של משיח means there's a bigger גילוי coming now with משיח coming than קבלת התורה. So we're actually looking to a bigger גילוי that's coming to our generation than even at קבלת התורה. That's a whole switcheroo from מסורה, focusing always on the past.
We're now focusing on the עתיד. So are you, I'm trying to understand, are you saying that you're, you're מחזק with what he just said or are you having a... You are? Okay, okay. Yeah, 100%.
We don't need a שליח because השם's now bringing a bigger גילוי than, than even מתן תורה. Right. And it's coming to each of us. Yes.
השם tried giving it to the greatest generation and we couldn't take it. Right. I mean what makes us think we could take it now? Because of our חצפה. Because of our חצפה? Yes.
That's the whole point of the גמרא in my opinion. Because of our חצפה. It kind of makes me feel like, you know, when, when we had this war that broke out and we were in the beginning we were like, oh this is the generation of spoiled kids and it turned out that they were heroes one after another. Right.
So it could be the exact same thing as well that maybe the greater generations couldn't but this is actually the generation that's capable of kind of receiving that. Seems like, yeah, it's a very strong point.
נכון, that everyone was talking about then in the beginning, נכון.And and obviously the deepest question that a ייד has is always via ארץ ישראל because this is, this is our, this is our קיום, this is our existence. And the world showed us many times that even though you think that you don't, you know, it's not really your עיקר קיום, the world has reminded us over and over and over again through blood and sweat and tears that it is.
So he continues over here in the bottom paragraph, he says like this.
ארץ ישראל היא השאלה הכי עמוקה בעולם.
ארץ ישראל is the deepest question in the world.
השם נתן לנו את ארץ ישראל והשאלה העמוקה ביותר היא מדוע אתה נותן לנו את ארץ ישראל.
The deepest question is, well for what? What did you have in mind with this whole like geographical trip, you know? What's the עניין? Like we don't, it's hard for us to think like this because we live here and our מהות is here, our children are serving here. But you will zoom out for a second and say, but what, ריבונו של עולם, the whole, the whole געשעפט? For what? What did you give us ארץ ישראל for?
בתורה יש לי אולי כמה שאלות כדי להבין את המפרשים. So, when it comes to תורה, I have questions and I have מפרשים and they could explain to me, you know, the מצוות.
אבל ארץ ישראל מעוררת את השאלות הכי עמוקות.
ארץ ישראל awakens within us the deepest questions.
השם נתן לנו אותה, אז ירדנו לגלות.
חזרנו ואז שוב גלות.
עכשיו אנחנו חוזרים אבל יש כל כך הרבה בעיות.
ארץ ישראל היא בעצם השאלה הכי קשה. Meaning, he gave it to us, we were here, we left, we were brought back, we left, we came back. But even since we came back, חברה, I mean I always speak about this, that to me the deepest, the hardest question I have is, is, ריבונו של עולם, forget the whole timeline of of of of humanity, right? To me the weird, the the most confusing time is three years, 1946, 47, 48, כאילו מצד the script of the world. Meaning, how could it be that after 1945, the end of that script wasn't אליהו הנביא and משיח צדקנו? It baffles the mind.
It just baffles the mind. I'm sure you share this also, it's just, it's it's really the deepest question. It's like, איך יכול, what else could there be? What other ending could there be? Remember the famous, I tell you the story every year on תשעה באב. The בובובער חסיד, I forgot his name right now.
I think I think we had his name in the story. The בובובער חסיד, and he said that the most, he went through like three or four concentration camps and he said the hardest day of the whole war was the day that the camp was liberated. Why?
ישעיה וולף.
יהושע וואלף, that was his name.
יהושע וואלף.
בבא וחסד. He said the hardest day of his life was actually the day that that a Russian soldier came and liberated the camp. So his kids asked him, why was that the hardest day of your life? He said very simple, the only thing that kept me going through that hell was that the only person that can redeem this hell is משיח.
And then when it was a Russian soldier, that was if you would have told me a Russian soldier was the savior of this hell, he said I would have never made it for one day. Not for one day. You understand?So I'm saying like this, like the same thing with 1945, 1946, maybe I'm just feeling it more because I was with my cousin over שבת, my first cousin that many of you met from Argentina. And you know, we we're still, like till משיח comes, there's nothing that can heal what happened.
Our grandmother jumped off the train on the way to the camp and she was married before the war, she had a kid. My grandfather was married before the war, he had two kids, they were all killed. The spouses and the children died. And then they start life again in 1945 and had my uncle, which is my cousin's father, and my father and fled to Argentina.
And my dad grew up with a bunch of Nazis in the streets of Argentina. Like, that's the end of that story? And it's and it's so apparent when the family gets together, I feel it very strongly. But I think that all of us have this שאלה of like, and and it's the same exact thing after these last two years of hell. This is the end of this current story? Of all the חיילים that got killed and the widows and the orphans? The end is this deal? Really? Even if this temporary story, this is the end of the of this story, of this recent situation? And and that and that's and it arouses the deepest question in our heart where we're like in this weird dance between בטחון and wait, ריבונו של עולם, there's a reason why you put חוצפה in the hearts of this generation.
By the way, I include ourselves in this generation, not just the חיילים. Anyone that's alive right now is in this generation.And we know that nothing will satiate us until the real ניצחון המוחלט, which isn't even driving all the enemies out of the country. It it is the גאולה שלמה. It is.
And we know that and that's why the question arises, it's coming from such a deep place that all of us have and wondering, this is really the end of of what we went through? So these questions, חבר'ה, that we're talking about right now, that we're bringing up, these are the questions that the צדיקים had before the world was created when השם showed them the world and they were asking, what's gonna be with the world?
מה הסיפור פה?
מה סוף הסיפור? You understand?
יאללה, ווייטער. Next page.
כשאברהם אבינו שאל, שואל, במה אדע כי אירשנה? When אברהם אבינו is asking, well how will I know? Through what will I know that this will become ours? What he really means is, הוא מתכוון, ריבונו של עולם, למה נתת לצאצאינו את ארץ ישראל? What is the purpose that you gave our my children, your children, my grandchildren, my great great grandchildren, ארץ ישראל? See one time I heard רבי שלמה say אברהם אבינו was when he was in this conversation with השם, he he thought about he thought about איתן מור, you know, he thought about he thought about נחשון וקסמן, he thought about the thousands of people and he thought about every יהודי that gave their, he thought about רב כהנא and getting, you know, his יארצייט is also coming up. He thought about all the צדיקים and the names of people and the pictures that make us want to, you know, just lose our minds.
אברהם אבינו saw all of it and he's asking במה אדע כי אירשנה meaning, מה מה סוף הסיפור פה? because he knew that it would be torturous, right?So he says like this, מה עושה אדם שיש לו שאלה עמוקה? When a person has a deep question, what does he do?
הוא צריך לקשר את עצמו לשאלות ששאלו הצדיקים קודם בריאת העולם. Exactly what we've been saying. You have to connect yourselves to the same, to the questions that the צדיקים asked before the creation of the world.
וזה שאומר להשם, and the question when I ask when I ask the question the way the צדיקים did, they said, אני רוצה לשמוע את התשובה ישירות ממך.
For the deepest questions, I need to hear the answer straight from you, you know, I mean on a פשוט פשט level. Okay. Those that are in that are in positions of leadership within the תורה world in ארץ ישראל, some of them cause the biggest חילול השם in the world, especially yesterday. And if you don't know what I'm talking about, I'm happy and that's why I'm not going to go deeper into it.
We're in a generation that we realize, we understand that from the big guns, even if they tell us the most beautiful things in the world, no. There are shepherds that are, like we said on Friday's שיעור, and now this generation, they're pushing us to listen directly to השם, not to make their words and their עצות and their councils the only way to go. They're pushing us ישירות להשם, straight to הקדוש ברוך הוא.Like I would say it today, how do you know if you met a real צדיק? So I would say, when you're when you're when you walk away with them, are you in awe? Are you in wonderment of the רבונו של עולם and yourself, or of how big the צדיק is? And I know this is a very touchy subject. These things they bring up very, you know.
That's why רב חיים קרמר is one of my my heroes because one time someone asked, a friend of mine asked רב חיים קרמר, "Should I go to אומן this year?" Now, what do you expect רב חיים קרמר to tell you, no, right? But he answered, it was a kid that was going through an interesting ישיבה evolution, a religious transformation, a beautiful one. He grew up a lot around ברסלב, but that wasn't really what what kept him in, and then he figured things out a little bit differently, and but he felt קשור again to רבנו. So רב חיים קרמר says it's very simple. If it brings you close to השם, you should go.
And if you don't, if it doesn't, then you shouldn't. But that was just the hook because obviously, he remembered that אומן and everything for this kid that that gave him, you know, who he was, did bring him closer to השם, and he's been going ever since. Could be if he would have said to him, yes, you have to go, then you know, he wouldn't have gone. But that's the bottom line, is does it bring you closer to השם?Look look how he connects all this together.
בתשעה באב לא לומדים תורה. Why don't I learn תורה on תשעה באב?
כי בתשעה באב אני לא רוצה ללמוד תורה שניתנה לנו על ידי משה רבנו. Wow. This is so deep.
What did he just say? Well, who's born on תשעה באב?
משיח. What's the only real answer for תשעה באב?
משיח. So therefore, I'm not learning תורה, he says. Why? Because even the תורה that I have, which every other day of the year is the holiest thing in the, right? It was still given through a שליח.
You have to be so חצפדיק to say a תורה like this. I was very nervous to learn this with you guys. Hopefully I'll see you tomorrow. No, hopefully I'll see מנחה today.
Listen to Danny's 4:40, read 4:40 מנחה. I have an event, I won't be here, but you have to be here.So this is such a crazy thing. This is, did anyone, let me ask you a שאלה.
באמת, unless you read this before and you learned this in years prior, did you ever hear a תורה like this about the reason why we don't learn תורה on תשעה באב? It's a flip, because you're you're not supposed to learn because it's enjoyable and here it's saying no, it's not enjoyable enough.
And it actually makes sense. On a פשט level. We just we never thought like that. Only.
You know what I'm saying? Like it actually makes complete sense. Right, it's not like right, it's not rocket science what he's saying. It's more like, wait a second. What are you, are you, that's why like for like I wish in ישיבה they would have given this to the רבנים that are teaching us.
Can you imagine? Today. Huh? Then they'd say it's כפירה חס ושלום. They would for sure say it's כפירה. Absolutely.
It's not. I know. It's it's the opposite.
הפך הגמור.
הפך הגמור. In my opinion, הפך הגמור. What do I know? But it's the תורה of my נשמה. Look what he's, I'm going to read it again.
בתשעה באב לא לומדים תורה, כי בתשעה באב אני לא רוצה ללמוד תורה שניתנה לנו על ידי משה רבנו.
בתשעה באב השאלה שאני שואל היא שאלת ארץ ישראל.
והיא כל כך עמוקה שאני מוכן לשמוע את התשובה רק מפי השם.
משיח הוא התשובה של השם.
משיח. I only will hear an answer from השם, but the only answer from השם is משיח. Wow, this is so deep. Wow, listen, he goes into another, he goes into, I wanna he goes, he brings another topic here that's very deep, but I I want to actually just stop it over here because I want us to sit with this question for a little bit and to just on a למעשה level, speak about this.
On a למעשה level, what does this mean? Like, what do I do with a תורה like this? Put it like that. So one thing for sure is that if I walk away the שיעור being like, wow, רב שלמה קרליבך was so smart and deep, then we missed the whole point, right? He doesn't care. We shouldn't care. That's not the ענין.
The ענין is, what is this arousing inside of me? What do I do with this?
מה אני עושה עם זה? Right?So first of all, you have to realize that these שאלות that are killing you, that you have, and they're and especially in the times we're in, and the place we're in, you have to first realize these are the questions that have been אברהם אבינו was asking. So so just like for a second be like, oh my god, linking myself to אברהם אבינו. That would, you know what kind of נחת that would bring רבונו של עולם? That when you're learning פרשת לך לך, you're linking yourself to אברהם אבינו? What could be more, what could be holier? What could be more important than that?But on the next שלב is that what does what would it take for me to stand before רבונו של עולם and say, you know, and I know that the only one and the only way that the real deep pain in my heart and the questions that are heavier than anything else could be answered is only you. Only you, הקדוש ברוך הוא.
And then check in with yourself and say, what stops me from talking like this to השם? What prevents me? What what does it trigger?You know, a lot of people by them it triggers like, I'm not holy enough to talk like this. Guess what? There's two קדושות we have inside of us. One is based on how much מצוות, how many מצוות I do and how many עבירות I do, and it tampers with that קדושה. It's another teaching in אבן שלמה based on the בית יעקב and רב לייבל'ה איגר.
There is one level of קדושה that really is dependent on how much of a good boy I am or a bad boy I am. It's true. But then there's another level of קדושה that has nothing to do with what you do or don't do. It's your, it's just you.
It's your עצם, it's your מהות. It's your נפש אלוקית. And that נפש, that place inside of you, since it can't be tampered with, is probably worth discovering. Because when you ask from there, you feel at home and it's you actually feel like, how could it be that my חוצפה wasn't this high, you know, until now? Why am I why am I okay with so many things? Why did I just learn to be מקבל so many, you know, status quos in life? Because עם ישראל has accepted so many status quos when it comes to the most essential vessel of our existence, which is ארץ ישראל.But these are not our questions.
It also should humble us. Like, you're not the first to ask this. But hopefully you'll be one of the lasts, you know. Hopefully you'll be one of the lasts, בעזרת השם.
Okay.
יישר כח everyone.