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A collection of classes to prepare us for the new year -Rosh Hashanah. Rav Shlomo takes on a journey to connect deeper with the avodah of Rosh Hashanah through various texts from Rav Kook, the Aish Kodesh, Rav Tzadok HaKohen, Rebbe Nachman, and more.
Good morning, brothers. Chodesh Elul. Sponsored by the Silver family, לעילוי נשמת בת שבע פייגא בת ישראל. We're learning in memory of David Magerman's mother, who was niftarah over the summer, Sarah bat Avraham Chaim.
By the Weissells, for the refuah shleimah of Ethel Sarah bat Chanah, Yaakov Shlomo ben Bila, and for a zivug hagun for Esther bat Rachel. The week is sponsored by the Gontownik family in memory of Ari's grandmother, and by the Almans, לזכר נשמת הרב שמואל אליהו בן הרב רפאל, and for the refuah of Melech Shaul ben Tzirnah, and also we're learning this whole week for the ilui neshamah of Rav Weinberg's mother, who passed away last week, Pearl bat Rav Yaakov Moshe. Okay, Pearl bat Rav Yaakov Moshe. I also want to, we're going to recap, but also add on to the end of here, so this is ke'ilu the fifth the fifth page of what you have, pass these around.
I'm going to do a quick recap of what we did, this beautiful, beautiful ma'amar from the Talna Rebbe, based on a very mystical Magen Avraham that we learned last week. Last week? No, Monday, we learned on Monday. This was a wild Magen Avraham that didn't, it was pretty shocking. We saw this inside, that one time there was a story that in a shul many, many years ago, there was a ba'al toke'a, he comes, he tries to blow the shofar, nothing comes out.
Magen Avraham says, so he flipped over the shofar, and he said the words Vayehi Noam H' אלקינו עלינו ומעשה ידינו כוננה עלינו into the big part of the shofar, and a nes happened, and then he was able to blow. We see though that it shows up in the Mateh Moshe, the story is really a little bit tiny, one one more important detail. It was three different ba'alei teki'ah that tried to blow the shofar, didn't come out. After the third one couldn't blow shofar, then the rav of Malnik tells the ba'al toke'a, "Hey, listen, flip it over to the wide part, say in it Vayehi Noam H' אלקינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו." Then the miracle happened, and and it worked.
You didn't ever have these issues, right? It's a good thing to know for the future. Yeah. Yeah, I know. Now he's going to have to, yeah, you're writing it down now.
So anyway, what we what we discussed was that this is a very, very interesting miracle, Why does the Magen Avraham, a halachic authority, bring a miracle in a sefer halachah? What's the shayachut of the פסוק ויהי נועם ה' Elokeinu aleinu? And we learned that when is when are we introduced to this פסוק ויהי נועם ה' אלוקינו עלינו, ומעשה ידינו כוננה עלינו? The moment the Mishkan is erect, Moshe Rabbeinu blesses the people. What is meshutaf between the erecting of the Mishkan and the story that we have in the Magen Avraham? That the mishkan also, as much as we tried to put it up, Moshe Rabbeinu tries to put it up, down, up, down, up, down, at the end, it was a nes that it actually ended up happening, that the mishkan stood. With all the hishtadlut, at the end, it was a nes. We also saw that the nes happens in another place as well, in the beit hamikdash.
Shlomo HaMelech building the beit hamikdash, at the end of the day, it was really it was really a nes that it that it ended up being built, even though we know and we have very clear, a detailed description in Sefer Melachim in terms of the construction of the beit hamikdash, but we also see this, like Steve said, by the menorah. Moshe Rabbeinu doesn't know how to actually make the menorah. Hashem' tells him, "Listen, take a take a brick of gold, throw it into the fire, and what comes out? A menorah." And we started already beginning to understand last week that what's the point of all this? So, as much as, you know, that word triggered me, hishtadlut, but it's the truth, but there's a penimiyut to this word hishtadlut, Hashem' wants us to do hishtadlut, we say techilah hishtadlut, sofo does anyone know the end? matanah.
תחילה השתדלות, סופו מתנה.
All the things we work on, at the end of the day when they actually work, it's really a matanah, it's really a gift, it's really a miracle. But there's one more piece here that must be learned in order to be mashlim the whole thing. We're going to jump over the story of Rabbi Chanina ben Dosa, which which is a famous one, but go down to the bottom of samech-gimel. Bottom of samech-gimel.
And make sure you have the the the extra page we we printed over there. Bottom of samech-gimel like this: ta'am hadavar that Hashem', that if the end is a miracle, why don't you just start off with the miracle? If it's going to be a miracle, just start off with the miracle.
וטעם הדבר הוא כמו שנאמר באיוב: "adam la'amol yulad." We were born to work. People that are sitting on stacks, piles of cash, that have everything that they could ever dream of and more, most people that I know like that that haven't figured out what to do with all their free time are the most tsebrakhene people in the world.
One time I was being driven to the airport by a dear friend, and that that baruch Hashem', Hashem' blessed the family and him with a lot of goods, and and it was a lot of hishtadlut, but there was a lot of, you know, a lot of shefa parnasah, as Rav Shpil says. And he told me this many times, he says, "Shlom'ele, parnasah is for goyim. ashirut is for Yidn." That's what he said. Good line.
I said, "Tell it to the ba'alei batim." He says, "No, I'm that I'm telling you what I tell my ba'alei batim, you know? A parnasah, just to get parnasah is for nisht di yidden. ashirus is for yidden." So what's what's the ashirus, right? When we don't have עמילות, אדם לעמל יולד. If I wake up in the morning, but I and I have everything I need, I have everything I need on a olam hazeh level, but I'm not activating my kochot, my moach, my body, my passion, zeh kasheh meod. Why? Because adam le-amel yulad.
Man was destined, he was created in order to be active, in order to be working, to be in the work field, whatever field that is. Hopefully it's it's a kasher field. But אדם לעמל יולד, וכל אדם באשר הוא מוכרח להיות עמל.
אמנם, כאשר האדם עמל, משקיע יגיעה, ובסייעתא דשמיא, הוא מצליח מעשה ידיו.
Obviously, when I start having success, הוא עלול לטעות ולחשוב שכוחו ועוצם ידו עשה לו את כל החיל הזה. Happens all the time. I start working, I start using my mind, I start activating all those things inside of me, I could very easily begin to think, "Hey, you know, these hands aren't so bad. This kefi that I have, phew, look what it did, right?" ולשכוח שאילולי הקדוש ברוך הוא שמסייע לו בכל פרט ופרט הכי קטן, if it wasn't the Ribbono shel Olam giving you that etzah at that moment, that strength at that moment, בכל ניע אצבע הכי קטן, בכל נשימה ונשימה, לא היה יכול לעשות מאומה, says the Talner Rebbe, he couldn't do a thing! I want you all to think about all your hatzlachot, and it's a good thing, be-emet.
Think about all your hatzlachot you've had in life. And I know we could attribute it to I had that teacher, or I developed this muscle, or whatever. If it wasn't the Ribbono shel Olam creating The metziut to have the strength, nothing would happen. Nothing would happen.
ולכך במלאכת המשכן המקודשת היה נצרך קודם כל שבני ישראל יעמלו ויעבדו בכל כוחם, בכדי שיהיו זכאים למעשה ניסים שיקימו את המשכן. Hashem needed wanted us that we should work so hard so that we should be worthy of the nes to take place.
אמנם, כל ההקמה נעשתה דווקא בדרך של נס, בכדי שלא יהא אחד מבני ישראל, ואפילו הפשוט ביותר, שיטעה בטעות החמורה הזאת ויחשוב שמעשה ידיו המה המפוארים, וכולם כאחד ידעו שאין שום כוח בעולם מבלעדי יתברך שמו בעולם כלל, ורק הוא לבדו עשה את כל המעשים. So we know this.
The Ribbono shel Olam wants us, from the greatest one to the smallest one, to know that it's true that I have to put in my hishtadlut, but at the end of the day, when it works, it's a it's a it's a it's a matanah. You know, last night I had the zechut of marrying off of this young, beautiful couple. Really, like a like yefei toar, looks like they're matzlichim, it's very special, Gary's son, one of Gary's kids, Chicman. All right.
Very like the the girl is this kochavat kadurregel. She's like the kallah is a soccer star, like she's in the like like the like the National Women's Soccer League, whatever it is. There was, that there's so much kochot, there's so much potential, they're doing they're doing they're growing together vekholi vekholi we were saying to them, but remember, every step of the way your koach to be there for each other, that that comes from mimaalah. It's not, lo muvan me-elav.
And that's true for anyone at any stage in marriage obviously. Now, now, where are we going with all this? This seems to be a setirah to a very famous Chazal that we all know: יגעת ולא מצאת, אל תאמן.
לא יגעת ומצאת, אל תאמן. yagata u'matzata, ta'amin.
So what does yagata mean? Toil. Toil. If you worked hard and then you found what you're looking for, you could believe in it. So what what's the setirah over there? yagata u'matzata, ta'amin.
What does it seem to be? Well, it implies that it's your koach. It's yegiah. Look at me, yagata u'matzata, ta'amin. Could be ta'amin you believe in the Ribono shel Olam, no? It's machloket how we understand the word ta'amen, but either way, the focus there is on what? yagata.
yagata. So there's a problem here. There's a there's an there's an issue here that we're going to solve. And we're going to go to the Sfat Emet.
The Talner Rebbe is going to take us to the Sfat Emet to understand this. Look at this: ומצינו יסוד זה גם בדברי הרב הקדוש השפת אמת זכותו יגן עלינו שכתב בשם זקינו, זיידי, הרב הקדוש החידושי הרי״ם זכותו יגן עלינו אמן, וזה לשונו: שמעתי מפי מורי ז״ל על המדרש ככלותו לדבר איתו. Now we have one more place we didn't mention yet, where there was a lot of toiling, but at the end, it was a gift. And he's going to take us right to the headquarters and that's Har Sinai.
k'chaloto ledaber ito, the moment Hashem stopped talking to Moshe Rabbeinu, 40 days are over. Did you hear Rivo and Zusha's new song yesterday? Very strong song. Did you anyone the chevrah? It's a It's a collaboration they did over the summer and it starts off 40 yom vav-40 lailah. I was thinking about this this Torah, I knew we were going to learn it today.
Yishai's prophetic manifestation of of lyrics is like so shayach to what's going on right now in the world and bifrat in our learning. Take take I don't know what the name of the song is, but find whatever, you could find the latest release, huh? adrabah. Something adrabah. Right, adrabah.
adrabah. It's beautiful. Moishi, you heard it? It's gevald. It's It's It's really really special.
Whatever, you'll listen to it after shiur. It's very very special. Everyone's phones are already up finding. It's okay.
Trust me, it'll be there after shiur, too, promise you. Mine was up before. Turn it Promise you. You know what's so funny? Someone texted me from Europe that was listening to our shiur and said, 'Wow, who's that guy?' You know, they said, 'Wow, it's so amazing.
I'm' They quoted your your pshat on identifying how you identify in Elul. What was it? My Elul has identified as Adar. Right. My Elul has identified as Adar.
yishar koach, it's going crazy. You'll never It's trending. Okay. v'zeh leshono: שמעתי מפי מורי ז״ל על המדרש ככלותו לדבר ככלותו לדבר אתו, אחר שלמד משה רבינו עליו השלום ארבעים יום, שכח מה שלמד.
Moshe Rabbeinu forgot all that he learned on the mountain. We think he went up, high, shtaygt, shtaygn, fire, warmkeit, the whole thing is amazing. No, no. Moshe Rabbeinu forgot everything the Aibershter taught him for 40 days and 40 nights.
עד שניתן לו במתנה, the midrash says, cuz Hashem wanted it at the end to be a gift.
ופירוש על פי לשון הגמרא: yagati umatzati. Now when do we say yagati umatzati? shem metzia When we say ומצאתי, מציאה הוא הוא על דבר הבא בהיסח הדעת ולא ביגיעה. A metzia, when it says I found something, that usually refers to something that you weren't consciously looking for, right? That's a metzia is one of the things that comes behesach hadaat.
That what you end up finding is not something you were actually looking for. You know, anyone that goes, Yossi should have a lot of hatzlacha with his travels to Rabbeinu and have us all in mind, many people know, for me it was like this many many times, Moshe just came back from reish' Shiye'le. When you go to the tzadik, you could have a lot of machshavot of what you're you know why you're going, what you're going to do, what you're trying to accomplish. Quite often, I'm sure you could identify with this in a holy way, identifying with it, is that you end up finding something you weren't even aware you were looking for, but you knew your life depended on it.
You knew your life depended on it. You just didn't know it until you found it by the tzadik. No? Not not true? bedidi hava uvda. This is true, happens quite often.
You go with this machshavot, this is the inyan why I'm going, I have to daven over this, and you do daven over these things. But quite often, mamash this happens often, you end up finding a metzia just like the gemara says. A metzia, the shayach the word metzia, like finding something, has to generally do with things behesach hadaat. What else comes behesach hadaat, the gemara says? Mashiach.
אין משיח בא אלא אין בן דוד בא אלא בהיסח הדעת. It's also true. But look what he says here: שם מציאה הוא הוא על דבר הבא בהיסח הדעת, לא ביגיעה.
אבל הענין הוא כי אין יגיעת בשר ודם כדי להפיק רצון והארה מן שמים.
Man's amelut This this could be looked at as a downer, or we're going to try to flip it over. As hard as you try, human being is somewhat limited. The only thing about a human being that enables it to be to reach the heavens is that we have a nefesh Elokit, and God says, "I want to give you a gift." Any The Baal Shem Tov has a famous vort: תורת השם תמימה משיבת נפש. What does What does it mean torat Hashem temimah? That you become tamim when you learn torah? That's one way of learning it.
But torat Hashem temimah, the Netivot Shalom brings this down, I forget where, quoting the Baal Shem Tov, is that the torah of Hashem that was given is temimah means shleimah. It's It has everything in the world in it, which means any chidush you've ever coming come up with, any sefer that's ever been written since ma'amad Har Sinai, the emet is it was there in kabalat haTorah, in matan Torah. And not just that, Moshe Rabbeinu learned all of it all of that in the morning. You know Rav Arush's name of his yeshivah? What's rav What's the name of of Shalom Arush's yeshivah? chut shel...
No, not that one. chut shel chesed. See, Yossi sees that he's just trying to No, no, this one actually was tamim. He didn't mean, he didn't mean.
This was I know him, this was actually he wasn't sure. It's called chut shel chesed. What's chut shel chesed? What's the learn- The learning of chut shel chesed is the night learning. It says during the day, ארבעים יום, משה רבינו was given over all the Torah shebichtav.
The nights were filled with the learning of Torah shebe'al peh. So he learned everything, any chidush you could ever have, and all of that was taken from him. All of that was taken from him. So look So look what's happening here: כי אין יגיעת בשר ודם כדי להפיק רצון והארה מן שמים, רק שהשם יתברך סידר כן, שעל ידי היגיעה ניתן לו במציאה במציאה ומתנה, which is really the opposite of the way Western culture teaches us.
I grew up with a book that I don't know if it was around with other chevrah here. What was it called? Everyone was All parents made sure their kids, and all therapists were giving it to children. Teen Esteem. Anyone ever hear that book? Teen Esteem.
Meaning it's all like trying to like put self- self-confidence into kids, like you could do anything in the world. You could do anything in the world. Now, is that true? It's true, but only on one tenai. Huh? Who is you? Well, you could do anything in the world if Hashem wants to give you a matanah.
That's really what that that that's the emet of it. Only השם רק שהשם יתברך סידר כן, שעל ידי היגיעה ניתן לו במציאה ומתנה. And this is what it means, וזהו שנאמר ויתן ככלותו לדבר, שכל היגיעה עמד לו שתינתן לו במתנה. Says the Tolna Rebbe, meaning even Moshe Rabbeinu receiving the Torah, you would think it's because he shtayged, he learned gevald.
At the end of the day, it's Hashem had him forget everything, and He wanted him to give it to him as a gift. Now, why, this is my she'elah: What would be wrong if Moshe Rabbeinu would have remembered everything and that's how the torah would have would have been given over? What would what would have been wrong with that? Why did it have to be that Moshe Rabbeinu forgot everything cuz Hashem wanted to give it to him as a gift? The danger of kochi. kochi ve... Even by Moshe Rabbeinu?
והאיש משה ענו מאד מכל האדם אשר על פני האדמה? So some would say even may- maybe that, but maybe the way Moshe Rabbeinu gave over the torah afterwards would have a shematz, would have some kind of a a smell of of, you know, guys, if you really work hard, you can become like me, you know, mashehu kazeh.
You know, no, that's not how it works. You give in your all, whatever your all comes to.
שים את הכל, תן את הכל שלך. Give everything.
And, you know, the more that you put in and then Hashem ends up doing a miracle, the more that you taste the miracle. Hashem will give you a miracle and you can not feel anything, just like the State of Israel. Eh, it's a total miracle we're sitting here right now. How many of us feel it? How many of us actually feel the fact that we're sitting in occupied Judea right now, right? And and and how much do you feel? I know sanctions are coming, I know, yes, I know.
Like, how much do of us feel the miracle? It's al yedei hayegiah. The more that I toil, not the more that I'm matzliach, it's just the more that I'm matzliach to taste the miracle. That's it. That's the whole that's the whole game.
Obviously, you see why he's going deep into this. What does this have to do with what we're learning right now? Cuz sometimes you try to blow the shofar, and it doesn't work. Okay? Sometimes you We We We're going to tie it up in a second. So now let's just solve this inyan of yagata u-matzata.
ביאור דבריו הקדושים הוא: שיגעת ומצאת, הינם תרתי דסתרי. This seems to be contradicting each other. sheharei leshon metzi'ah, like we said, מורה על דבר שבא בהיסח הדעת. Finding something alludes to something that comes to you without you consciously working for it, or looking for it.
בלא עמל, בלא יגיעה, ובלא הכנה כלל וכלל.
וכענין שאמרו, שלושה באין בהיסח הדעת. The gemara in Sanhedrin says, three things come to you through hesech hada'at, and one of them is called, ואחד מהן הוא מציאה.
ואילו יגיעה, מורה על טורח, על עמל ועל יזע.
But yegiah, working, seems, no, you're looking for it, you're working for something.
כיצד יכולים להתיישב יחדיו ב' ענינים הללו, יגעת ומצאת, שהם שני הפכים? It seems that these are opposites. yagata u-matzata seems, the way that we're drashn'ing out, that it's opposites. I want to make sure the question's clear, yeah? It's clear to everybody, why this is a problem, why yagata u-matzata seems like a contradiction? That was convincing.
No, because It's all because one is putting the onus on me for arriving and the other one is putting it on Hashem, the way we're learning it that just happened to come to me. Also basic gemara when we start with elu metziot.
אלו מציאות שלו ואלו חייב להכריז. Unexpected, something you just find.
nachon. Stumble upon. So he comes back to the חידושי הרי"ם, וביאר החידושי הרי"ם, שהעמיס יגיעה על דברי תורה, וזכה להשיג בהם הבנה כלשהי Someone that works hard on divrei torah and was zocheh to have any level of understanding of what he learned, הרי זה משום שהקדוש ברוך הוא ברוב רחמיו וחסדיו סידר כן את דרכי העולם, שעל ידי היגיעה בתורה יזכה שהתורה תינתן לו במתנה וכמציאה.
נמצא שלא היגיעה היא שממציאה לו את התורה כמתנה, אלא שעל ידי יגיעתו הוא זוכה בתורה באופן ניסי.
This is not true about biology, chemistry, history, physics, all those other things. In order to kap what the curriculum is, what what the learning is, You have to actually learn, and only based on how hard you learn and how much you understand do you have a chance of making it. By the torah, it's not like this. Sometimes you see we should all have kinat soferim, like meaning like envious of big talmidei chachamim.
Like last night under the chupah, the rosh hakolel in orot hazayit was there, right? He got the berachah acharita. I've never met him before. I looked at him, sefardishe yid, a sefardishe rav. You see it like...
Rav Shlomo? Rav Shlomo Cohen? I don't remember his name, I'm sorry. Yeah, I don't remember his name. You see, you're just like someone that's עמל באהלה של תורה, this yid is in it, right? So, now you look at him, and you have a kinat soferim, like, wow, I want to be like him. Yeah, but what if I told you that he ended up getting the torah that he has as a gift? So, what does that say about your ratzon to be like him? Does it change it? Because when we say, "I want to be like him," it means, "Oh, I want to have a kap like him.
I want to have a brain like him." No, "I want to receive a matanah like him," is really what it means, right? "I want to receive a matanah like him." Now, let's let's let's kind of bring this all together now, because now let's go back to the shofar. In essence, whether it's because of your amalot that you become smarter, or because of your amalot that you're worthy of the matanah, both require amalot. No? Does Hashem, well, that's an interesting thing, does Hashem give give make miracles for those that don't try anything? I suppose it could be. Hashem decides who...
We can't put we can't put any any limitations on God. If we're not doing amalot, which it seems to suggest as well that we are required to be doing our... So, maybe maybe we'll say like this, God can do anything, God God has done miracles for many people that haven't tried to do anything, 100%, and God does miracles for those that have a lot of yegiah, yegiah, yegiah. What's the nafka mina between the two? No? What's the nafka mina between the someone that's trying hard gets a miracle and someone that doesn't try so hard and gets a miracle? Still matanah.
No, meaning the nafka... that's the tzad hashaveh beineihem. What's the nafka mina? What comes out of this lemaaseh? The one that the one that doesn't is is lo yagata u'matzata. Which means what? lemaaseh, after it happens, what happens to the person? A miracle happens to him, maybe nothing.
You don't enjoy it. You don't You don't taste it. It happens to you, and it's just like, okay, next. Next.
The yegiah that leads to a metziah, and then that you have hakarah of... First of all, that's called daat Hashem. You know, I had this, Yossi bumped into him, I had Cliff, those of you who remember Cliff, Cliff was here this week, and I did a session with the kolel, with some of the boys, right? Remember what he was talking about the whole time? What are what are you What's your kavanah when you end up at the end of putting on tefillin? veyadata et Hashem. What is daat Hashem? What is knowing God? Knowing God comes from yegiah that leads to a metzi'ah.
Hashem can give us a lot of miracles happen to us without yegiah, but those miracles don't lead to daat Hashem. That's That's what we're coming down to. That's the story of Moshe in the back of Rabbi Akiva's classroom. The whole idea is that like he didn't think it was him, but then at the end he gives like, "No, this is from Moshe." That's the best feeling ever.
nachon. nachon. Now let's let's let's circle back.
ויהי נועם השם אלקינו השם עלינו מעשה ידינו כוננה עלינו.
me-atah navin, now now we can understand, שכאשר נשלמה מלאכת המשכן באופן זה בדווקא, now the mishkan complete, שתחילתו במעשה ידי אדם וסופו במלאכת שמים ניסית, we already established, the beginning of working on the mishkan, we're working hard, the end of the mishkan standing erect, nisim. Then, and only then, Moshe Rabbeinu comes and blesses the people with what, saying what?
ויהי נועם השם אלקינו עלינו.
בירך משה רבינו עליו השלום את בני ישראל בפסוק הזה, ויהי נועם השם עלינו מעשה ידינו כוננה עלינו ומעשה ידינו כוננהו. What was Moshe Rabbeinu trying to establish?
כוונתו הייתה שנועם השם יהא עלינו.
Dani, I like your nevuah. Noam is one of my favorite names, always was. Noam, such a beautiful beautiful name. Naamah, does Naamah come from the same shoresh? abba, Naamah, nachon? Comes from noam, right, it's the same nekavah of...
נועם, נועם, נעימות, רוגע. noam is this pleasantness. Moshe Rabbeinu comes, ויהי נועם השם אלקינו עלינו. the pleasantness, the ne'imut.
Shalom Mordechai, Zusha has a song like that also, right? ne'imut haTorah? I thought you're holding in Zusha, no? Sorry, called you out right now, sorry. Zusha is Noam in Yiddish, bideyuk. Zisa, nachon? That that veyhi noam Hashem' Elokeinu aleinu as Moshe Rabbeinu is saying, what's his kavanah?
היינו שתשרה השכינה במלאכת המשכן על ידי מעשה ידינו, על ידי יגיעתנו ועמלנו. Okay, so first thing the concept is haShechinah should reside over the melechet of the mishkan through our work, through our yegiah, through our toiling.
אמנם גם אחר שיש כבר את מעשה ידינו, but even after I work so hard, שעמלים ומיגעים, עדיין צריכים את מעשה ה' et hanoam h' אלוקינו עלינו, שעל ידי זה נזכה שיהיה כוננה עלינו, שיהיה למעשה ידינו קיום ותחול עליהם הברכה. The Tolner Rebbe is saying a gevaldik thing over here. It's giving a whole new perush to the פסוק ויהי נועם ה' עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו. That basically, that pasuk really describes that we, through our actions, through maaseh yadeinu, should bring about nisim.
That's really what the pasuk means. Through maaseh yadeinu, we should bring down miracles in this world.
והנה כידוע, התוקע צריך לתקוע בצד הצר של השופר בדייקא. You ever see someone try to blow shofar from the other end? Yeah.
There are some shofarot that actually it does work. It sounds different, but lahalachah we paskan it has to be min hametzar. min hametzar, from the narrow place.
קראתי ק-ה, מקום צר, right?
והנה כידוע התוקע צריך לתקוע בצד הצר של השופר בדייקא, וכך איפסקא הלכתא בשולחן ערוך.
What's brought down in the Shulchan Aruch? So the halachah says: אם תקע בצד הרחב של השופר, לא יצא. If you blow from the wide place, you're not yotzei.
כתב הרא״ש במסכת ראש השנה בזה הלשון, from the ירושלמי, ותוקע מן הקצר, שנאמר מן המצר קראתי ק-ה.
כך כתבו הר״ן והריטב״א, רמז לדבר מן המצר קראתי ק-ה.
It's amazing. David Malka Mashiacha through his Tehillim paskens for us how we blow shofar. And all the rishonim are saying, look, tzad tzar, it must be from the narrow place. You don't blow from the wide place, you blow from the narrow place.
You know, one year, I'll tell you this, one of my favorite Rosh Hashanah derashot ever was given in the early 60s in the Carlebach Shul in New York by Rav Naftali Carlebach, Rav Shlomo's father. He was the rav. He was not a at least didn't look or act like a chasidishe rebbe, he was a German, a ייקישע רב, רב נפתלי הארטוויג קרליבך, and he has a whole derashah. He says a Yid is a shofar.
Why? Because sometimes all we got to do is find a narrow place inside of us to call out to Hashem and then we're astonished as to what comes out on the other side, which is the merchav-Yah, where we can't believe what comes out on the other side. And when you look at a shofar and you look at the hole of the tzar, you you actually can't believe that what comes out of the other side ends up coming out, right?
כך פסקו כל הראשונים להלכה. lahalakhah. The Shulchan Aruch is taking from all the rishonim saying it has to be, now for us we live in a world of course you blow from the narrow side, but there was an havah amina that maybe there'd be a situation that you can tokea from the wider side.
There are shofarot like this.
הצד הצר של השופר...
שופר התימני אין לו קצר או רחב, יש לו עגול. Ah, so that's that's the perfect, yeah.
atah tokea meha-agol.
ככה אני רואה את זה. ah.
אולי נרד למטה פה באמצע ראש השנה לראות איך הם תוקעים פה.
הצד הצר של השופר מורה על הצרה ועל המצוקה, על יגיעה ועל התאמצות בניצול כוחות הנפש. The Tolner Rebbe is saying the narrow part of the shofar alludes to, let's let's face it: three years of raising your children feeling like they're safe, and how hard we have to work, the last three years instilling confidence in our children that these missiles, these sirens, these animals that live here are not going to get to us, amelot day in, day out, but the ability to actually instill it in your child, you think it has to do with how hard you worked on it? zehu.
זהו מן המצר קראתי קה וכשזוכין, when you merit to do the עמילות, מתקיים סיפא דהאי קרא, ענני במרחב קה. Meaning, that's the aneni bamerchav Kah is the is the matanah that we keep on speaking about that ends up taking place after you shtayg, after you work hard, only then.
ve'ani, what's the rest of the pasuk there? kiftacho shel olam, open for me like just a, yeah, just a reference chevrah, those that are here and those that are for after shiur, Moshe Sobol, S-O-B-O-L, is my brother's percussionist, Marlin. It's beautiful, Yid. Chabadtsker, baal teshuvah, he needs a refuah shlemah. He has a he has a song with that, that he, that he recorded with my brother last year.
I'm telling you, it's a great teshuvah song. Find it online afterwards, Moshe Sobol and Eitan Katz, it's a great, great nigun. That פסוק, פתחו לי פתח. He does it in English.
שהקדוש ברוך הוא עונה לקריאתו ומוציאו מן המצר אל המרחב הוא הצד הרחב של השופר. Now we can understand the beginning of the shiur.
מעתה נוכל להבין את הציווי שציווה מורינו הרב מנלין לאותו בעל תוקע קדמון. Now we can understand the rav that told the baal tokea, "Hey, it's not working for you? Flip it over, flip the side over.
להפוך את השופר מן הצד של מן המצר לצד הרחב של ענני במרחב קה. It's a gevald. Go to aneni bamerchav Kah, go to the wide place of the shofar and what should you say in there?
ולקרוא לתוכו את הפסוק ויהי נועם. Use Now say that pasuk of the of the sweetness of the matanah into there.
שכוונתו היתה לרמוז כלפי מעלה שאנו This is This, it's been a month of tears. This, I'm trying to hold myself back over here. His kavanah was to turn to shamayim and say, "אייבישטער, אנחנו הציבור התאספנו כאן לקיים את מצות היום בתקיעת שופר. We gathered together to mekayem the tzivui that you gave us in the Torah to hear the shofar.
ועשינו ככל אשר ביכולתנו לקיים את תקיעת השופר כהלכתה בכל פרטיה ודקדוקיה עד היכן שידינו מגעת. We have tried to the best of our ability with all the proper hachanot of the baal tokea's machshavot, of the actual shofar, of learning the halachot of shofar and we all got here together to the best of our ability to mekayem this mitzvah. It's not working. It ain't It's not coming out.
כדברי הפסוק, מעשה ידינו. We're trying based on maaseh yadeinu to establish your mitzvah. It's not working. The The The sound wasn't coming out of the shofar.
ועתה אנו מצויים במיצר And you know what, Eibishter? We are stuck by the petach of the narrow entrance. We're stuck at the opening of the narrow entrance. u-mevakshim And we're asking of you, שמאחר שקיימנו את המעשה ידינו That level of yegiah we've done, אנו מבקשים ממך, השם יתברך, משוך נא עלינו חוט של חסד ורחמים. Draw down unto us, Ribono shel Olam, a string of compassion, of kindness, וקיים את דברי הברכה שבירך משה את עם בני ישראל אחר שעשו את מעשה ידם ככל שביכולתם בהקמת המשכן.
Please, please, Hashem, do what Moshe Rabbeinu blessed am Yisrael with, with hakamat haMishkan that at the end he hisharta Shechinatecha betocham. You You brought your Shechinah into them after all their hard work and toiling, אנא, השרה את שכינתך במעשינו. Please. Please have your Shechinah come down into us כדי שנוכל לקיים את מצות היום בתקיעה.
so that we can fulfill the mitzvah through blowing the shofar, that it should come out. So therefore, the Tahaner Rebbe explains now why he waited for three baalei tokea that couldn't blow the shofar until he gave this tzivui, this miracle working pasuk of turning over the shofar and saying Vayehi Noam into it. bahem, sorry, ולכן, רק אחר שניסו ג׳ בעלי התקיעה בכל כוחם, בהם והציבור הכירו את אפסיות כוחם. You know what they reached? You know what level of awareness they reached, the ba'alei tekiah and the tzibur? Huh? That it's really not up to them.
zot omeret the tzibur says about them, maybe we're not worthy with all our teshuvah of Elul, all the hard work we did. I can't bank on my hard work for this mitzvah to come out right. The ba'al tokea goes up, all the kavanot, all the tevilot, no. Second ba'al tokea, can't bank on me.
Third one also, can't bank on me. Meaning until the whole tzibur realized, until the whole tzibur realized that it's only a gift. For it to For things to happen for for real, it's only a gift.
שאינם יכולים לתקוע בשום פנים ואופן, then and only then, הכירו בהכרח להזדקק לסייעתא דשמיא.
They they they they recognized that they needed help from heaven.
אז זכו לקיים את מצות תקיעת שופר כהלכתו. Only then did they realize that, well, only then did they Were they zocheh to actually mekayem the mitzvah of tekiat shofar. So le'inyenenu chevrah, I want you Learn the learn the rest on your own till Rosh Hashanah, trust me.
We don't have time now, but it's such a beautiful ending right here as well. But the bottom line is like this. What's the nafka minah of a learning like this? Find a ba'al tokea that can't blow the shofar? Is that what we're saying, chas vechalilah? Like what does this have to do with us? We're banking on the fact that we are trying really hard, and there'll be siyata dishmaya, and the ba'al tokea will be able to blow the shofar. So what do I do with a piece like this? What's the Talner Rebbe really telling us? Don't wait until you're really forced to be in the narrow of all narrowness to realize things are a gift.
Realize that what you have in your life is a gift already now, not when you're forced to the edge of life, not when you're pushed, not when you have the cops crawling on on all your bank account the legal authorities here, or or anything that that that scares the daylights out of you, and then you realize it's a matana. The avodah of teshuvah is to come to that hakarah before, not when there's three ba'alei tokea that it's not coming out. That's the lema'aseh of this. Going into Rosh Hashanah and saying hamelekh for real means that I'm mamlich you on every prat, every detail of my life.
You know in Lyubavitch what they call rosh hashanah, right? yom hakoronatzya. You know what that means? The coronation. haktarah. haktarah.
yom hakoronatzya, the day of coronation. So, I'm preparing to coronate the king, that means that already now, kaf-zayin Elul would be a good time to start to realize that actually, all my yegiah, which is necessary because that's how Hashem was mesader the world, and that'll enable me to taste the matanah, but all my yegiah, no matter what I do in life, the wife I have, the children I have, the gifts I have, the money I have, the chachmot I've attained, the kosher, the the the the the exercise I'm capable of doing, capable but I want to do, all these things, to realize milechatchilah already that it's only because Hashem decided to give me a gift and that's the only reason, those are the richest people in the world. The richest people in the world! And quite often it's people that have much less in life that are mamash the richest, because living with that hakarah that everything a gift everything is a gift allows you to taste a 100% of what you have, as opposed to those that have much, much more in this world, but they have this hakarah in 10% of their life, they're dirt poor. Dirt poor.
And we want a year of ashirut, like we said in the beginning. parnasah's for goyim, ashirut is for Yidden. That was just a it's a cute, eizehu ashir. Right, sameach bechelko, but not just שמח בחלקו, המכיר, המכיר שחלקו בא ממתנת השם.
This is the torah of Rav Nachman of otzar matnat chinam, the treasury. Rav Chaim Kramer has such a beautiful booklet on it. What's it called? The Treasury of Unearned Gifts, I think it's called, based on on on in Likutei Moharan. So, I want to give us a a berachah of a year of real ashirut, like like the pnimiut of ashirut to all of us.
A year of of hakarah, of recognizing besofo shel davar that somehow, through the blowing of the shofar, what we should end up hearing and feeling is exactly what the Talner Rebbe is telling us over here. Because when you have that, yesh lecha hakol. yesh lecha, Akiva's right. yesh becha hakol, that's, that's his song?
יש בך הכל, עקיבא תורג'מן song, right? When you realize that, באמת יש לך הכל, this shouldn't chalilah prevent baalei tekiah from trying hard, coming with the consciousness of, listen, if the Oybershter wants it to happen, it'll happen because it's a matanah.
No, it's not how it works. The more you toil, the more the gift that comes based on your toiling is felt, is felt. Its presence is felt, is tasted. And we should taste all the matanot Hashem wants to give us, that He has been giving us, and be'ezrat Hashem will give us for many, many more years to come.
amen. yishar koach everyone.