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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, I feel like we have to sing a ניגון. You can't just go into learning, we got to sing a good ניגון.דאי דאי דאי דאי דאי דאי דאי, דא דא דא דא דא דא, דא דא דא דא דא דא, דא דא דא דא דא דא דא. אי אי אי אי אי אי אי. דא דא דא מה מה מה מה מה, דא דא דא דא דא דא, דא דא דא דא דא דא, דא דא דא דא דא דא דא.
אי דא דא דא מה אי אי אי. דירי דא דא מה יה מה מה מה מה מה, אי אי אי אי אי, אי אי אי אי מה, אי אי אי אי אי אי, דא דא דא דא, אי אי אי אי אי. דירי ל-אי ל-אי דאי, ל-אי ל-אי, אי אי אי אי מה, אי אי אי אי, אי אי אי אי מה, אי אי אי אי אי, דא מה אי אי אי אי, אי אי אי אי. דא דא דא דא דא דא, דא דא דא דא דא דא, דא דא דא דא דא דא, דא דא דא דא דא דא דא.
אדא דא דא דא דא דא דא דא. דא דא דא, אוי אוי אוי, אי אי אי אי מה, אוי אי אי אי אי מה, מה מה מה מה מה, אוי אי אי אי מה אי אי אי מה, אי אי אי אי. דא דא דאי, אוי אוי אוי, אי אי אי מה, אי אי אי מה, מה מה מה מה, דא דא דא מה מה מה, דאי דאי דאי דאי דאי דאי.So we have to start the morning with at least some good news. Right? There's so much heavy news, it's like it's hard to swallow, hard to wake up to the morning where, you know, seven חיילים were killed.
And four more יהודים were killed yesterday morning. So it's it's important that when good things happen, that you have to mention them even more so. So the the good news is, is that ברוך השם, it seems that New York, New York עליה is going to be faster than ever now. You know? You would hope.
You would hope that at least עליה from like, אמן. A place where so many יהודים live and I mean, בעזרת השם. בעזרת השם. And we're, כי מחכים אנחנו לכם, we're waiting for all of them.
So at least that should be good news בעזרת השם today. Okay, so today we're going to be learning a short piece from רב שלמה on פרשת חקת, oh sorry, פרשת קרח. פרשת קרח, there's a lot of very, very long and and intense teachings in פרשת קרח in אבן שלמה that have to do with a בירור of truth versus truth of truth. אמת versus אמת לאמיתה.
There are a lot of things that are true, but they're not the truth of truths. They're not the truth of truths. And that's the בירור, that's a very... to distinguish to differentiate between שקר and אמת is not such a, I mean, it's all relevant, but in the in the world that we're in, that's already like, you know, it's already it's it's an interesting עניין.
But truth versus truth of truths, that's already a very big, big בחינה, that's already a very high level to be able to differentiate between the two. I'm always reminded of the story of the ישמח משה who always said that he remembers that he was around during the rebellion with קרח and the עדה, and he says, in a previous גלגול he remembers that he was there. And he would told his חסידים that you guys don't understand, it was so confusing, it was so not clear what the אמת of the אמת was till the last second. That the קרח's rebellion was so convincing because it sounded so holy.
It wasn't the holy of holies, but it sounded so holy, it sounded so convincing that he himself said, I wasn't sure. I I wasn't sure. I wasn't sure to the last second whose side I was going to be on. משה רבינו and אהרן or קרח and the נשיאי עדה, קריאי שם, בני ראובן.
It was so, so confusing. Like we read פרשת קרח and we're like, oh my God, these people were so off. And it's not like that at all. It's a very, it's a very, זה לא הסיפור.
That's not the story that's going on over here. And the תורה in חסידות what they're trying to extract from this story is how do we know that we're not just connected to the truth, but that we're connected to the truth of truths. An a much more important עניין, the truth of truths. How do we know? And that's what we want so badly to be connected to the אמת לאמיתה.
So you see this one page, if you have the ספר it's page 218 in אבן שלמה. וירא כבוד השם אל כל העדה. There's a lot of teachings in this פרשה from רבי לייבל'ה איגר that are in this ספר because רבי לייבל'ה איגר was had the, it seemed that what he was receiving from the קאצקער and from the מי השילוח was a very clear עבודה פנימית that he had to do between truth and truth of all truth because that was his own personal story as well. He came from the world of such truth, growing up in the house of his father, רב שלמה איגר, his grandfather being the great צדיק and גאון רבי עקיבא איגר, that that would have been enough to say, I live a life of truth.
But if your heart's aching inside and you can't ignore it, and then it led him to קאצק and he had to do what he had to do. So he's a person that we know had to go through this בירור for himself. Not to, God forbid, equate the home he came from with קרח, you understand? חס ושלום, it's not the point of what I'm saying right now. But there's truth versus truth and all truths.
Yes. Um, it was confusing for the עם during the קרח situation. Do we know that did did קרח have good intent? Did he was he operating with לשמה or was he... Ah, it's a million-dollar question.
So if we didn't have the first word of the פרשה, we wouldn't know the answer. But the first word of the פרשה indicates to us that even if there was some kind of a good intention, it was operating immediately from the beginning in the wrong place. ויקח. And there's a whole שיחה from the Rebbe, I encourage you to see it inside, that the Lubavitcher Rebbe asks the שיילה, how in the world could it be that we have a פרשה named after someone like קרח? And if anything, if there's an עניין to name a פרשה after like one of the first words, right, then you should have called it ויקח.
It should have been called פרשת ויקח, right? Why קרח? So קרח on his own, it resembles a שאיפה לגדלות. It does. He has an aspiration for greatness. But because the word ויקח comes before it, it shows us that you can have the greatest aspirations for greatness, but if you don't know what to do with it, it can take you to places you really don't want to be in.
So, didn't answer your question so much. But, עיין שם עוד בשיחה של הרבי. Okay, let's go inside. It's a short piece.
A beautiful piece. רבי לייבל'ה איגר אומר, שהסימן הכי מובהק לאיש אמת הוא היכולת שלו להודות בטעות. Oof, wow, dagger. He says over here, what's the greatest sign of a person of truth? Not that he contains, not that he carries the truth, not that he spreads the truth, but rather the greatest סימן of someone who's אמת is דפקה the one who's willing to admit when he did a mistake.
That's a סימן of a person that's אמת. We would think, סימן of אמת, a guy that never fails, a guy that's always the truth is with him, but it's not that. It's דפקה the person that's willing to admit that he made a mistake is the greatest סימן according to רבי לייבל'ה איגר of a person who's a person of truth, a person of real, real truth. העניין הוא לא רק להיות מסוגל לקבל את האמת.
האמת מצויה היכן שאתה יכול להודות שטעות. The whole עניין is not only to be able to מקבל truth, that I'm a person that receives truth, but rather the truth is to admit the the ability to admit where where you did it wrong, where you got something wrong. Let's think about this in our own lives for a second. Great people that you have in your life, great רבנים that you know, great leaders, great צדיקים that you know in your life.
Are they great to you because they were always right? Or did you ever see moments by them where they were willing to be מודה על האמת? That they were able to say, I got this one off, this one was off. So it's a great testament to where we're holding. If we're looking for people that are always right, it may be there's something in us also that needs a בירור. If we're willing to be by great, if we're looking for great people that are also people that at times have said, I thought this was right, but I I learned it better, it's not right.
What I said is isn't isn't exactly true. That's a person that you really want to, that you really want to be with. They really want to stick with. So each person has to ask themselves, who are my leaders? Who are the people, not just who are my leaders, who are the people that I'm looking for? What am I looking for? What kind of qualities am I looking for in a person like this? Okay, ויתר.
אין לנו בעיה לקבל את האמת. Receiving truth, like learning truth, we have no problem with that. הבעיה שלנו היא להודות שהתנהגנו שלא כשורה. But what we have trouble with is admitting that we didn't act appropriately, we didn't behave appropriately.
That's where we normally struggle with more. So now we go into the depth of קרח. I think, Zvi, this may answer your, this this really may answer your שיילה. לאחר שראה קרח שרק הקטרת של אהרן נתקבלה, היה צריך לומר, אוקיי, זה סימן משמים שאני לא האיש.
Right? Korach had the most perfect opportunity in our פרשה to be מודה על האמת. When? When he saw in front of him that it it wasn't working, it wasn't from שמים, they showed him in front of him that it wasn't working his way. That it was only Aaron's incense that was received. At that moment he could have said, you know, but this is what happens to us.
Sometimes we're seeing, we're shown clear אמת about something, but because it'll it kind of challenges everything I built up beforehand, we're not able to then admit. Yeah, it's a it's a general, broad concept, but it's a building, it's a whole building of of of things that I've already because I think that if I... it's like a Jenga. Remember Jenga? I don't know if they still have Jenga.
Yeah. So it's basically it's not taking a piece up the top and then three three top rows. It's the it's the it's the bottom one, it's right there in the middle and it's going to crumble the whole בנין that you that you did. You know, you got to start all over again.
So it makes it it makes it pretty, but what רב שלמה is saying is that קרח had the most perfect opportunity that if that moment, I think what he's not saying this, but I'm thinking like this, if at that moment that קרח would have said, ah man, what I wanted was really holy, but the way I went about it was really wrong. After אהרן's, after what happened with אהרן, then maybe at that moment everything could have changed for him. And maybe he could have even become the לוי גדול like he wanted to do. But and he was given that moment, right? But דפקה then he doesn't.
It gets even it gets even it gets even more difficult. So we see like there's always opportunities to be מודה על האמת. Over and over and over again, there are always opportunities. And that's what he should have said.
אבל, רב שלמה says, לא היה לו הכח לומר זאת. He didn't have the strength to say it because do you know how much strength you need in order to be מודה על האמת? You need so much כח to be it's one of the things that demand of us the greatest powers in the world to דפקה look at things that we said this should be, this needs to be, and I give you all the holy reasons why it needs to be, and then you're shown that it doesn't really need to be because it's wrong. You know how much strength you need to be to be to be מתגבר on that? It's not a simple thing to be able to say, I was wrong and that everything I built up was wrong. It it takes a lot, a lot of כח.
He did not have the כח. You get to practice this every day in our marriages, no? No, I don't know what you're talking about. אולי הוא היה מספיק קדוש להיות כהן גדול. Wow, this is amazing.
Maybe he was holy enough to be the כהן גדול, אבל הוא לא היה מספיק קדוש כדי להודות שהוא לא נבחר. But he wasn't holy enough to admit that he wasn't chosen. אהרן הכהן לא היתה בעיה להודות. Aharon הכהן had no problem admitting if things went wrong, if he did something wrong.
אם השם אומר שזה לא אני, אז זה לא אני. See, אהרן הכהן listened to what השם said, משה and אהרן listened to what השם said, and they placed that whole test in our פרשה with the מכתות, right, with the מקל. And then there was a few, there was a few of these things that happened. אהרן הכהן walked into that scenario saying, if השם is going to say that it's קרח, I am just as much with השם then I am right now, then the כהונה being by me.
That's how אהרן הכהן walked into it. It's more like coming to and saying, you can't do this alone and being able to... יכול להיות, יכול להיות, 100% that that that could seem like it, נכון. But אהרן הכהן goes into it and Okay, I was about to share some...
everyone in their own life has these tests, okay? That the שיילה comes up in life and saying, if השם showed you right now that you're not the one for the gig that you that you thought you were set out to be, but that's השם's רצון, would you be okay with it or not? That's a, you need a lot of strength to even go into that test, because that's what it means, not just to receive the truth, but willing to be admitting and saying, I really thought this was the the right thing and now it's become clear to me that it's not. That takes a lot of strength. I think Moshe even went in this way also saying, hey look Hashem, it could be Korach's way. Let let's bring it to a תורה, let's see what works.
He's such a to give it to God, he bought into Korach's argument and then when he realized, wait a second, you guys are a little bit off, he goes to Hashem to say, well wait a second, tomorrow they're going to go ahead and bring תורה. Don't wipe them out like Nadav and Avihu. Don't don't just go ahead and and it's not a real deal. Like I'm giving you the heads up.
He's almost like trying to still protect Korach for originally. He he's like, maybe... Very good. משה רבינו is going in with משה and אהרן.
משה ואהרן בכהניהם, they're both going in like that. They are. So maybe... this is the stuff the Torah doesn't write, right? But this is what the Torah is begging us, crying out to like extract from it, understand.
משה and אהרן were willing to be stripped from any level of גדולה that they were appoint... It's weird, I don't want to say attained because they were appointed, right? So but their even that, maybe they said to themselves, maybe we maybe we misread or maybe Hashem says, now's the time for somebody else. Like שאול לדוד. 100%.
שאול לדוד, 100%, בטח. אבל אהרן ומשה... When Moshe took Aaron's gig. Yeah, yeah, yeah.
Like there there is an openness to be like, the truth of truth, the truth was it needs to be like this because this is what it was until now and Hashem said so. The truth of truths is that Hashem wants something else right now and I have to be open for that. But Hashem looks at a Yid like that and says, that's exactly why you have the gig because if I would have taken it away from you right now, you would have been שולם. But that's the whole point.
That's the whole עניין, that's the whole point. This is how we learned Korach growing up, no? No, yeah, you're sure. When you uh a couple minutes ago you said, would you be okay with it? Right? Focus of uh... it didn't go, not maybe towards the plan of what you want that you saw.
You said, would you be okay with it? You know what I'm talking about? This is literally... decodify? Yeah. Let's go. Again.
Things not going to plan what the way that you saw it out. Um this is what it needed to be. You said, would you be okay with it? I'm not on a level. You talking about what we said right after שחרית? No, yes.
Yes, right after שחרית. Okay. Exactly. So how can I put that into this situation? I'm not I'm not connecting.
Okay, so right after just to just to repeat for those that that weren't here. Right after שחרית we said that the word that describes the beginning of our real יציאת מצרים is the word ויהי. Which we know is לשון צער. ויהי בשלח פרעה את העם.
And everyone's wondering why do they use a word that describes something painful when illustrating us leaving Mitzrayim. So Reb Shlomo said, I think it could have been in the name of the Bialer Rebbe, but I have to look back inside. He said that אין ויהי אלא לשון צער was so painful because we think we have this imagery of Yidden leaving Mitzrayim completely בשלמות. I just want to say, do you know how much I miss that soundtrack, Jerry, for the שיעורים? You have no idea.
You have no idea. Sorry. But not sorry. ויהי meant that Yidden had an image of what they were going to feel like and what it was going to look like when Iran is taken out and when Israel does the impossible, right? When when Egypt will take us out when we would, right? But it didn't feel exactly in accordance to the way that they thought it was going to be.
So therefore that's a painful thing because it didn't meet our expectations of how it was how it was going to be. Reb Shlomo also says that's also ראש השנה. Maybe after the first few weeks, right? First few weeks you're basking in what you thought it was going to be before you get married and then I don't know when this happens, it happens at different times to different people, it's not exactly how you had envisioned it and you imagined it. You have to admit that even though you're right, you're wrong.
Even though you're right... but to really, no no no, I don't know... To say it is fine, but to really admit it, right? Okay, so back to Yeshua Chaim's question. So now say it again, so now say what your question is regarding now.
Can I admit... No no no, this is good. Can I admit right now that the way that I envisioned the end of this war or this episode, um it wasn't the way at all that I thought I'd feel when we went into it. And can I מקבל on the אמת and say Hashem has something much more clearer and greater for us.
If it has to be the way that I envisioned what's great and clear, I may as well jump into the ground with Korach. Now you want to throw a chair at my face because that's so hard to hear and I'm not there yet by the way. I'm just it's easy much easier to say these things than to... No, I'm I'm not there yet either.
I'm just saying this is if we're learning Torah לשמה, then this is at least the place we have to we have to go to. Last question on this topic. Yeah, because this is now obviously this could take us... Okay, אחר כך, יש...
ישר כוח, ישר כוח. The the שיילה, okay. אם השם אומר שזה לא אני, אז זה לא אני. If Hashem says it's not me, then it's not me.
You know, this is just to just to end this paragraph, I thought about a lot of צדיקים like the חפץ חיים and and uhm... obvious to the איש קודש and like I'm wondering and like in their thoughts, their last thoughts before they died, they they they must have said, okay, it's not in my generation, that's not what Hashem wants. And that's like such a crazy thing to think about that they actually had to have come to that place of saying, it's if it's it's not meant to be in my generation and that's what it is. Like I won't see it with with these physical eyes right now.
And to מקבל it. Now that was true for them but no one's told us that it's not for us, right? On a on a national level, no one's told us this is not happening in your time, despite all the סימנים and all the חיזוק we are is that it is, but if Hashem came to me on a private level, on a personal level and said, that function, that that job that you thought you were supposed to do in the process of the גאולה, it's it's not really meant for you. I'm happy you were around for it but really it's meant for for him. Could we really say, if that's what Hashem wants, that's what I want.
And that's our whole עבודת השם. עשה רצונך כרצונו, like the whole the whole gig, the whole gig is basically saying that, right? Okay. איך משיגים, yeah Avi Chai. But by the the time when the נשיאים bring their קרבנות, Aharon says, I wanted to be a part of that.
Is it really a level of if Hashem says it's not you then it's not you or is Aharon even a higher level, not not a level where he accepted, he says I'm going to have to do it anyway. So I'm going to do the רצון השם even if it's not planned out for me. So I'm going to scream and cry, why why wasn't why wasn't I allowed to, you know, bring קרבנות with the rest of the נשיאים? Meaning, Korach is the level, Korach is the level of saying, I wasn't meant for it. He's he has all kinds of screaming.
Korach is saying, I wish I could be the... Wait, but Aharon הכהן didn't didn't say I wish I could. Aharon הכהן, משה רבינו sense the sadness over it, but he wasn't going to take God to court on on the decision making. You mean what that's what you're saying that's the distinction? Yeah, that's the...
but Korach is challenging Hashem. Aharon's not challenging Hashem. He has a pain in his heart, it seems. It seems, not על פי פשט, although the one word that that that does allude to it is that Moshe has to say, קרב אל המזבח, which means it seems, yeah, it does seem that you're very brokenhearted because you're not getting to do what you really want to do, but you're okay with it.
He's not challenging the leadership and he's not challenging Hashem. That's the distinction between the two. Let's continue. איך משיגים מדרגה שכזו? So how do you reach such a level? This is a very sharp תורה.
Listen to this. אם אדם איננו יודע דבר על האמת, אין לו שום קושי להודות באמת. If you don't know anything about truth, you have no problem admitting that you don't know anything. רק מי שיודע את האמת מתקשה להודות בה.
Only someone that actually knows the truth has a has a harder time admitting when they when they're off. I'm going to say that again, okay? This is very important. If a person doesn't know anything about the truth, they have no problem admitting what the truth is. Who has the really hard time admitting what the truth of truths is? The דפקה the person that's כביכול holding.
Does that make sense? How can someone know what the truth is? You're connected to the אמת. Your life is אמת. What was Korach's gig, you know? What did he do? What was his job? You know what his job, he had to he must have had strong shoulders, you know why? ויקח קרח בן יצהר בן קהת. What was בני קהת's job? נושאי הארון.
This guy, he was he was the רב, he was a רבה, he was in the פרשה. He was in the פרשה. We learned last year if hindsight's 20/20 but if we were in the situation we wouldn't know which side to choose. He was גדול הדור.
גדול הדור. 100%. And דפקה with those people, admitting on the truth is one of the hardest things. It'd be like today, one of the chief rabbis getting up and saying, I admit, friends, that my heart and soul was in the right place and the way that I conduct my my rabbinic leadership and authority, I really thought that that was the truth.
But I'm seeing now and I'm listening to my heart that really the things I should be focusing on have very little to do with what I focused on until now. Do you know what would happened to him? to that person? He would become the גדול הדור for all the real seekers. He'd become the... he'd have my vote.
He'd become the גדול הדור. When was the last time any of you in this room or do you know of anyone that was inspired by a chief rabbi of Israel? Remind me something, tell me something that they did. Thank you. They'd become the greatest גדלים in the world because they're in the truth, you understand? דפקה because they're in the עולם האמת.
But to be able to look at the עם and say, maybe I don't know, maybe the messages I've been sending out in the name of the of the chief rabbinate are not, it's not exactly what this world needs right now, what this דור needs right now. That takes so much כח. Takes so much strength to do. The ידיעה, huh? Mordechai.
Why Mordechai? Because he could have continued to be a צדיק, but he went into politics. Stepped outside of who he actually was. Because he felt that that's what was needed at the time. הידיעה את האמת במדרגה הכי גבוהה, knowing truth on the highest level, היא להודות שיש מישהו שיודע יותר ממני, is admitting that there's someone smarter than me, there's someone that knows things better than me.
זה המבחן המכריע של האמת. This is the decisiveness, this is the truth the the test, the decisive test of truth. אם אני יודע, we're fourth to the bottom paragraph, אם אני יודע את האמת באמת, אז אם מישהו יודע יותר ממני, אני מודה בכך. If I know the truth of truths, then when I come across someone that knows more than me, I have no problem admitting it.
אני יכול להיות רופא מצוין, can be a great doctor. אני יודע את האמת כיצד לרפא את גוף האדם, I know the truth, how to heal a body. אין לי בעיה לומר שרופא אחר טוב יותר ממני. I have no problem admitting that there's another, that there are doctors smarter that are better than me.
But אם אני יודע את האמת באופן שקרי, but if I know the truth in a lying type of way, היא לא מאירה עליי, then the truth doesn't illuminate me, it doesn't shine on me. אני פשוט לא מסוגל לקבל אותה. I can't accept the fact that there could be someone else that's a better doctor than me. It could be.
Truth of truths is knowing there's always someone greater at that moment. There is. The truth, but in a lying type of way doesn't illuminate in me anything. It doesn't illuminate ענווה in me.
Like the, to twist the truth. Twisting the truth. Twisting the truth. Yeah.
Could be. נכון. קורח יודע בכל עצמותו שישנו השם אחד. Okay, you think what what were קורח's כוונות when he said שמע ישראל השם אלוקינו השם אחד? I guarantee you they were higher and deeper than anything anyone has ever tasted.
אבל הוא ידע זאת באופן שקרי. But he knew it in a lying type of way. What does that mean? I know this is hard to to to internalize. He knew that God is one, but not in a way that brought light into his life.
He knew it in a way that made him the רבי and the importance of him being the רבי and only him and only him and only him. I think I shared with you that on the retreat that we were at, which seems like 60 years ago, but a few months ago, that that I was with all these very special people. One of the, when I came back and I shared with you how excited I was, is because everyone in the room felt that they were in the presence of something greater than them. Every person, every רב there.
That's why there was such a light in the room. And everyone was asking about like, so what what did you guys, what were the topics, what were discussed and what were the, of course, the resolutions and the plans to fixing, right? You're in the room with רב משה וויינברגר שליט"א, with רב סימון ג'ייקובסון, Y. Y. Jacobson, רב דוד אהרון, רב דוב בער, רב דוב בער כהן, רב, he came here for the מוצאי שבת, מלווה מלכה.
רב, big, big גדול. The name is escaping me now. What's that? רב פינסון. רב פינסון.
And many of the, of a younger חבר'ה, more my age and younger, and everyone in the room felt that not that they're the lowest, but that there's, they're in the presence of greater people than them. And it was one of the most, it was just a, I didn't have words. It was, it was such a humbling experience just because of that. Because when you're around that, there's so much light.
There's so much light. Then you can be around people that are, that know maybe, maybe even know more תורה. And it's hard for me to, maybe even know more תורה than them, but it's in a way of, the אמת is here. And there's no light in the room.
So קורח maybe even knew more תורה than anyone. But שמע ישראל השם אלוקינו השם אחד, he only sees the אחד going on to him. It's אחד here. And משה and אהרון's whole thing is whenever השם says what he wants, like משה רבינו, remember the צדיקים say, if you'd ask משה רבינו, how did you become משה רבינו, he would always say, it's only because God, for whatever the reasons are, wanted me to come up to הר סיני.
If השם wanted someone else to go up to הר סיני, they would have gone up to הר סיני. כל פרשת קורח, the bottom of it, כל פרשת קורח נועדה ללמד אותנו שאין די לדעת האמת. The whole story, think about it. Why do I have to learn that such a thing happened with קורח? It's a בושה within the עם.
It's a big, big stink amongst עם ישראל. It would seem like it's a big חילול השם, this פרשה. But so what's the, what's the purpose of learning such a פרשה where such greatness in עם ישראל becomes so, כאילו מחולל? So רב שלמה says, כל פרשת קורח נועדה ללמד אותנו שאין די לדעת האמת. It's not enough to just know the truth.
השאלה היא, האם אתה יודע את האמת באמת? Do you know the truth of truths? Do you know the truth for real? זוהי הקדושה של משה רבינו ושל אהרון. הקדושה של התורה היא לא רק לדעת את האמת, אלא לדעת את האמת באמת. Knowing the truth for truth. And what's the סימן of someone that knows the truth for truth? What's that? That he can admit when he's wrong.
It's exactly what we said in the beginning where רבי לייבל אייגר says, he can admit when he's wrong, and I would say he can even be happy when השם's chosenness happens, takes place, and it may have nothing directly to do with you personally. That could be the greatest thing in the world. Like, you know, I always, I feel this even greater. You know what's a סימן that our שול is really, really great, really great? When we hear about a development in another neighborhood or something where there's a lot of excitement and people are going there and there's some great things happening, if we're אמת, we're like, \"Ah, but it's not שירת דוד." If we're אמת לאמיתו, we're, we're, we're, we're not thrilled for them.
We're thrilled for us. Like, inside, it makes me happy. I'm not happy for them. Inside, it makes me happy.
Inside. Huh? Because there's going to be more room. 'Cause there's going to be more room. Clarity that you're in the right place.
Yeah, 100%. I think it's like a difference between knowing something in your head and in your heart. For some, for some that's what they need to know. Could be.
It shows up in different shapes and forms for different people. And look at the bottom and look how he ties this all together. כך אנחנו נכנסים לשבת קודש. This is how a ייד goes into שבת.
מזמור שיר ליום השבת. What's the first thing I say? טוב להודות להשם. It's גוואלד. טוב ונאה להודות בפני השם שאינני יודע שחטאתי.
טוב להודות because when, when do we say according to our tradition, what's מזמור שיר ליום השבת? Who said this? אדם הראשון. When? After the חטא. After he did, it's it's acknowledging, admitting, saying, \"Wow, it's so good to thank you, השם." And how do I thank you the most right now? By being able to admit that I thought I knew the truth, but it's greater than me, and now תשובה has shown me that טוב להודות להשם. And I want to just add, he doesn't say it here.
And then it says, what are the next few words? ולזמר לשמך עליון. What does that mean? Yes. זמר in Hebrew doesn't just mean a song. הלכות זומר in שבת, זמירה means to prune, it means to cut away, right? To cut through.
I cut through everything and that's how I get to לשמך עליון. Meaning I cut through all of my truths and my חשבונות and everything and it just feels, this, this feels so great. And this is really the way we go into שבת every single week with the תיקון of קורח, but one day, like the אריז"ל tells us, every ייד will be able to see that inside קורח really had really deep כוונות. Like the, like the אריז"ל says that צדיק כתמר יפרח is סופי תיבות קורח.
It's interesting. It's not ראשי תיבות, it's סופי תיבות because there we will, we will see, we will see one day, we'll be able to see clearly like all those, there was, there was something really real that that was wanted to, in another teaching here, רב שלמה explains how קורח tasted what it means to be a גוואלד לוי and then he couldn't imagine if he became a לוי גדול it would taste even greater. But the שאלה is, are you okay with the way השם what he put in your life, to make the most out of what you got right now, or is your whole ענין to see how much could I push this more? Obviously, people could relate to this when it comes to substances because they, they feel something, like, \"I could probably feel this even more.\" And then I could probably feel this even more until there's no end, no end. And the end is saying goodbye to your wife and children, checking into a rehab place for six months.
And it all came from a place of, \"This tastes so good, I gotta taste this even greater.\" חבר'ה, we're still in the story of פורים. Okay? We're still in פורים. We're still in the מגילה. This story, what we're going through isn't finished.
We should be מזדבק. I beg השם to be people that are not just אנשי אמת, אנשי אמת לאמיתו people, בעזרת השם. Great.