Transcript
Good morning. בוקר טוב Boker tov and welcome back to פרשה Parsha Perspectives for today, our weekly analysis and study, our learning of the פרשה parsha, in order to extract and to draw contemporary lessons and messages to inspire us each and every day. I want to thank our generous פרשה parsha series sponsors for the year, dear friends Becky and Avi Katz and family, in loving memory of Becky's father, David Grossman, לעילוי נשמת דוד בן מנחם מנש l'ilui nishmas David ben Menachem Manish. Thank you for your generosity and thank you for your sponsorship. This morning's שיעור shiur is also sponsored by Mark and Badonna Berkman in honor of Boca Raton Synagogue, with appreciation for the efforts to use technology to be able to inspire people around the world. Also sponsored לעילוי נשמת משה בן אברהם l'ilui nishmas Moshe ben Avraham, a Holocaust survivor, a case study in אמונה פשוטה emuna peshuta. Thank you all for your generous sponsorship. If you'd like to sponsor a future שיעור shiur or episode of פרשה Parsha Perspectives or any of our other classes, please email Lee at brsonline.org, Lee at brsonline.org. And with that, we begin the third book of the Torah. We have transitioned, ספר בראשית Sefer Bereishis, the birth of our first family, to ספר שמות Sefer Shemos, the birth of our nation, of our people, and now moving over to the book of ויקרא Vayikra, the story of תורת כהנים Toras Kohanim, the story of the priests and the way that they lead, the way that they, the way that they offer קרבנות korbanos. We've gone through the building of the משכן Mishkan, the significance of the משכן Mishkan, of creating a house, a dwelling place for השם Hashem to be down below. And now we move over to the function, the different קרבנות korbanos, what was offered, why was it offered, how was it offered, the role of the כהנים Kohanim in the world, which is significant. In ספר שמות Sefer Shemos we talked about, we are to be, השם Hashem took us out of מצרים Mitzrayim to be a ממלכת כהנים וגוי קדוש mamleches kohanim v'goy kadosh. I had the privilege of speaking on Sunday at a חנוכת הבית chanukas habayis of a magnificent new שול shul in North Woodmere, my good friend Rabbi Ari Lief. And we spoke about exactly what this means, you can find it online if you'd like to listen. What does it mean? Why did השם Hashem take us out of מצרים Mitzrayim? The very reason he took us out of Egypt was to be a ממלכת כהנים mamleches kohanim, a nation of priests. רב אברהם בן הרמב\"ם Rav Avraham ben HaRambam, the Rambam's son, writes, what does it mean to be a nation of priests? The role of the priest vis-a-vis the nation is to inspire, is to teach, is to be a religious role model. So we, the Jewish people, vis-a-vis the entire nations of the world, we're the priests. None of us have the luxury, none of us have the right to say I didn't go into the רבנות rabbonus. Not a rabbi, I'm not a רבצין rebbetzin, I'm not in חינוך chinuch. I'm just a simple person. No one can judge me, no one should hold me accountable, I don't have a responsibility to be a role model, I'm not an example. Charles Barkley could say that nobody else can. Nobody has the right because we are a ממלכת כהנים mamleches kohanim. We are to the nations of the world what the priest is to us. So before we can go and serve as that role, ממלכת כהנים וגוי קדוש mamleches kohanim v'goy kadosh, our mission, our mandate, he took us out of מצרים Mitzrayim. All the מפרשים meforshim, you can listen to the whole talk from Sunday. All the מפרשים meforshim explain the reason he took us out was not to liberate us to be some secular political entity. He took us out in order to לקדש שם שמיים l'kadeish sheim shamayim. He took us out in order to sanctify his name. It's why he took us out. So before we can understand therefore our role and mission in the greater world as a nation of priests, we enter תורת כהנים Toras Kohanim. Now that we became a nation, we need to understand the role of the priests within our nation, and then we can understand our role as priests to the entire nations of the world. So we have a lot to share this morning. Many insights from Rav Druk and then I have a special treat for you. Rav Druk was in Boca Raton last week, and I recorded a video with him to play this morning. His דברי תורה divrei Torah on our פרשה parsha, on מעות חיטין maos chitim, connecting to the time of year on פסח Pesach, and a little question and answer I did with him about his חברותא chavrusa with רב חיים קניבסקי Rav Chaim Kanievsky, about how he learns and prepares for his פרשה שיעור parsha shiur. I'm going to play that for you at the end, and I hope you will enjoy. He speaks in Hebrew, I translate everything into English. His Hebrew is in עברית קלה Ivrit kala. It is accessible. So stay tuned all the way through and at the end. And as I told Rav Druk after the recording, I said every week I quote Rav Druk. Right now we're learning magnificent ה'תמיד H'Tameed. I said many of the listeners don't know, oh Rav Druk, when did he live? With the רמב\"ן Ramban, with the אור החיים Ohr HaChaim, with the כלי יקר Kli Yakar? Who was he? I want them to see his face, to see your face, I told him. I want them to know you're alive now and that you're part of the world in which we live. They'll appreciate your תורה Torah even more. And he kindly recorded with me, so we'll be getting into that. Page 544, Artscroll Stone חומש Chumash. ויקרא אל משה וידבר ה' אליו מאהל מועד לאמר Vayikra el Moshe vayedaber Hashem eilav mei'ohel moed leimor. God called Moshe and then he spoke to him. First he called him, and then he spoke to him. Now we've seen this, we studied this in the past, last year notably at length, the small אלף aleph, the אלף זעירא aleph ze'ira. Where does it come from? Why is there a small אלף aleph here? ויקרא אל משה Vayikra el Moshe, an אלף זעירא aleph ze'ira, a small אלף aleph. We've spoken in the past. It's brought down, this is where we begin חינוך chinuch. Children learn חומש Chumash starting with ספר ויקרא Sefer Vayikra. Now if you've ever asked me, that is the worst pedagogic decision anyone could ever make. ויקרא Vayikra, esoteric, so difficult to connect to, seemingly barbaric, that's where we start in the minutiae and the laws and the details of קרבנות korbanos that we struggle to relate to ourselves today, that's where we begin? Are you kidding? So the מפרשים meforshim explain the אלף aleph of ויקרא Vayikra is small in allusion to the little children we start with קרבנות korbanos. Children need to know that to be a Jew is, of course it's גישמאק צו זיין א איד gishmak tzu zein a Yid. It's גישמאק צו זיין א איד gishmak tzu zein a Yid. You miss you hearing me and Shai singing it together. גישמאק צו זיין א איד Gishmak tzu zein a Yid. It's wonderful, it's amazing, it's beautiful, it's pleasurable, it's joyous. But there's often sacrifice. If you pay for that Jewish education, it costs a lot. Kosher meat, פסח Pesach, מצה matzah, it's difficult. You don't always want to wake up for שחרית Shacharis, you don't want to always give up your Saturday for שבת Shabbos. There's קרבנות korbanos in life. We have to be willing to sacrifice, compromise, and to give in order to come close to השם Hashem. And we start with that message for children. The small אלף aleph, we communicate and we remind our children that while it's גישמאק צו זיין א איד gishmak tzu zein a Yid, don't forget that it begins with sacrifice. It begins with submission. From איש ההלכה Ish HaHalacha, in his halachic man, footnote four, talks about religious man, what it means to be religious is submission. If you only want religion to do what's right for you, you want to feel happy and good, it should serve you, that's what it means to not what it means to be an עבד ה' eved Hashem. To be an עבד ה' eved Hashem is to submit and surrender to him. We start with the small אלף aleph. The בעל הטורים Baal HaTurim writes on the small אלף aleph, ויקרא אל משה אלף דויקרא זעירא Vayikra el Moshe aleph d'Vayikra ze'ira. The אלף aleph of ויקרא Vayikra is small. שמשה היה גדול ועניו לא רצה לכתב אלא ויקר She'Moshe haya gadol v'anav lo ratza lichtov elah vayikar. Moshe who was so humble and so modest, did not want to write out the first, the full word ויקרא Vayikra, that השם Hashem called him. He was so modest. השם Hashem called me? He didn't publicize that השם Hashem followed him and he was a friend of his on social media. He didn't want to put out there that השם Hashem got in touch with him and called him and said come here. Moshe's an עניו anav, he's humble, it's nobody's business. Today you see it all the time on social media. People happen to run into an athlete, a celebrity, a powerful person. They take a picture with them and they post it, as if their social standing goes up, as if that person is a commodity. I am connected to them, they're famous, therefore I'm famous. We like to drop, name drop, we like to drop the connections that we have. Moshe was exactly the opposite, the בעל הטורים Baal HaTurim says. He was an עניו anav and he was a גדול gadol. To be great is to see yourself as small. Not small that you're insignificant, but to not need to broadcast or proclaim it for the world. So he wanted to say ויקר vayikar, it was chance, happenstance. It happens to be, השם Hashem was going through the phonebook, he happened to call me. Could have called anyone, could have called you. It was chance, it was random. He happened to land on me, but he could have landed on anybody, rather than ויקרא Vayikra, that השם Hashem specifically tapped me. It's Moshe's humility. כאילו לא אמר דלא דבר הקדוש ברוך הוא עמו אלא בחלום, כדרך שנאמר בבלעם, כאילו לא נראה לו השם אלא במקרה Keilu lo amar d'lo dibar HaKadosh Baruch Hu imo elah b'chalom, k'derech she'ne'emar b'Bilam, keilu lo nir'ah lo Hashem elah b'mikra. The same way that he appeared to Bilam and it was chance, happenstance, random, it was ויקר vayikar. Similarly, Moshe wanted to say it was just like that, like it was for Bilam, will be for Bilam. אמר לו הקדוש ברוך הוא לכתב גם האלף Amar lo HaKadosh Baruch Hu lichtov gam ha'aleph. So השם Hashem said, no, no, no, no, no. I'm in charge, I'm the boss, and I'm telling you that I called you by design, I called you with intention. So how dare you write ויקר vayikar as if it was a chance? I specifically reached out to you. שב אמר לו משה מחמת ענוותנותו שלא לכתבנו אלא בקטנה יותר משאר אלפין שבתורה Shiv amar lo Moshe machmas anvaso shelo lichtov eno elah b'ktanah yoser mi'sha'ar alfin she'b'Torah. So Moshe again protested, he said no, if you love me, השם Hashem, you won't honor me. If you love me, you won't ask me to be the honoree. If you love me, you won't know. Leave it out, I'm a nobody, I'm a nothing. I want to be invisible, I want to hide in the shadows. So they came to a compromise. Says the בעל הטורים Baal HaTurim, what was their compromise? An אלף זעירא aleph ze'ira, the small אלף aleph. On the one hand, it's not a big אלף aleph, it doesn't sound like השם Hashem intentionally called him. On the other hand, it's not invisible, it's there. It's different than Bilam. In פרשת כי תשא Parshas Ki Sisa says Rav Druk, ומשה לא ידע כי קרן אור פניו בדברו אתו v'Moshe lo yada ki karan ohr panav b'dabro ito. We just read two weeks ago in פרשת כי תשא Parshas Ki Sisa that Moshe didn't know that when he descended from the mountain, when he taught the people the Torah, he had these rays of light that emanated from his head. ובמדרש מובא מאין באו לו למשה קרן אור פניו U'v'Midrash muva mei'eichan ba'u lo l'Moshe kiran ohr panav, where did those rays of light come from? Moshe illuminated the world. Moshe was on fire, literally, it looked like fire was coming from him. Where did it come from? רבי יהודה בר נחמן בשם ריש לקיש אומר עד שהיה כותב בקומוס נשתייר קימה Rav Yehuda bar Nachman b'shem Reish Lakish omer: ad shehaya koseiv b'kumus nishtayer kimah, when he was writing the Torah and he used the quill, there was ink leftover. והעבירו על ראשו וממנו נעשו לו קרני הוד V'he'eviro al rosho, u'mimenu na'asu lo karnei hod. And that ink passed over his head and from it was made for him the horns of splendor. שנאמר ומשה לא ידע כי קרן אור פניו She'ne'emar v'Moshe lo yada ki karan ohr panav. ויש לתמוה ask to of Druk, כיצד נשתייר דיו בקומוסו של משה Keitzad nishtayer dyo b'kumuso shel Moshe? There are many, many people delve into very, very deep and beautiful reasons to the notion of this extra ink in the quill. What does that mean? Was the extra ink his individuality? We have the Torah that is objective, that is absolute, and then we have the relationship with השם Hashem that is individual and subjective, that is uniquely ours. There are many, many beautiful different interpretations. But of Druk asks a fundamental question that is lost on many of us. Asks of Druk, what do you mean that there was ink left in the quill? Who messed up here? Did השם Hashem underestimate how much Torah would be written? Did Moshe not write it the way it was meant to be written? Why was there ink left in the quill? Why was there ink left in the pen to begin with? We're talking about the omnipotent, infinite Almighty, the perfect השם Hashem, the perfect רבונו של עולם Ribbono Shel Olam. He did not know which pen with how much ink would be the perfect, exact amount in order to be able to write the first ספר תורה Sefer Torah? Why was there anything left? ובאר בזה כי אך שכוסב משה אלף זעירא בתיבת ויקרא וכן שהשמיט אות יוד מתיבת והאיש משה עניו לכן נשאר מעט דיו בקולמוסו ממנו זכה לקרן אור פניו U'biur b'zeh, ki ach she'kosev Moshe aleph ze'ira b'teivas Vayikra, v'chein she'hishmit os yud mi'teivas v'ha'ish Moshe anav, lachein nish'ar me'at dyo b'kulmuso, u'mimenu zacha l'kiran ohr panav. So the answer is, you know where that extra ink came from? This אלף זעירא aleph ze'ira. Because Moshe out of his humility insisted, you cannot write my full name. There was some ink left over. You cannot write the full word ויקרא Vayikra, you have to make that אלף aleph small if you're going to have it at all, I'd rather you not have it. So there was leftover ink. Similarly later when השם Hashem himself testifies after his sister speaks לשון הרע lashon hara about him, and השם Hashem himself testifies and says, והאיש משה עניו v'ha'ish Moshe anav, Moshe was the most humble of all men, that word עניו anav is written without the יוד yud. Moshe insisted on it. And therefore there was extra ink left over. נמצא שאותו הדבר שגרם לו לכתב אלף זעירה או להשמיט אות יוד משבח ענווה שנכתב עליו, הרי אותו מדת ענווה היא שגרמה להשאר דיו, וממנו נעשה לו קרן אור פניו Nimtza, she'oso ha'davar she'garam lo lichtov aleph ze'ira o l'hashmit os yud mi'shevach ha'anava she'nichtav alav, harei oso midas ha'anava hi she'garma l'hisha'er dyo, v'na'aseh lo kiran ohr panav. Now you know where did the brightness, where did the glow come from? Where did the shine come from? The shine, the glow, it came from his humility. When we say it came from the leftover ink that came off of his head, what does that mean? He didn't take the ink and smear it all over his forehead. What it means is the reason for the leftover ink, namely his deep humility, is also what created that sense of countenance. And now we understand that ומשה לא ידע v'Moshe lo yada. זה ביאור ומשה לא ידע Zeh biur v'Moshe lo yada. אין הפירוש שלא ידע כי זכה לקרן אור פניו Ein ha'peirush she'lo yada ki zacha l'kiran ohr panav. It doesn't mean that Moshe didn't know that he merited to have these rays of light. אדרבה, מה שלא ידע, זה עצמו מה שגרם לו לזכות לקרן אור פניו Adaraba, mah she'lo yada, zeh atzmo mah she'garam lo lizkos l'kiran ohr panav. What he didn't know was the cause. His humility was so great he didn't see his own greatness. That's what the פסק pasuk means. He didn't know that he illuminated the world, he didn't know that he put off this glow, this shine that came from his humility and his חן chein. Not he didn't know cause he didn't happen to pass a mirror and didn't see it. He didn't know because he was humble and never saw or thought of himself in that way. כיון שמשה לא הכיר בגדולתו וענוותו המעודה, מכל אדם, לכך קרן אור פניו הגיע מהענווה, וזו ענווה שגרמה להורדת האות, והיא משה לא ידע ולכן קרן אור פניו Keivan she'Moshe lo hikir b'gedulaso v'anvaso ha'me'udah, mi'kol adam, l'kach karan ohr panav higia mei'ha'anava, oso anava she'garma l'ha'horidas ha'os, v'hi Moshe lo yada v'lachein karan ohr panav. A beautiful interpretation that puts it all together. Where did the extra ink come from? He insisted on the small אלף aleph and he insisted that the יוד yud be removed, there was leftover ink, and the leftover ink created this light. Not literally created the light, but the cause of the leftover ink, his modesty and humility, was the same cause that created the leftover light. The leftover light. Okay. Number one, that was number one in Rav Druk. Rav Wolbe says, ויקרא אל משה Vayikra el Moshe, why is השם Hashem first calling Moshe, וידבר אליו vayedaber eilav and then speaking to him? Why? What's going on over here? So the, the חז\"ל Chazal tell us that you see from here, the מדרש Midrash deduces from this פסק pasuk that Moshe did not go into the משכן Mishkan until השם Hashem specifically invited him. And you see that a person should not enter without being invited. We don't let ourselves in, we don't force our way in, we don't enter a conversation or a space where we weren't invited and where we don't belong. And you learn that from Moshe. Moshe who was the greatest of all people, part of the Rambam's thirteen עיקרי אמונה ikarim is to believe Moshe is categorically different and better and greater and superior than any other human being, a human being, but a superior human being. And Moshe who spoke פה אל פה peh el peh with השם Hashem, Moshe who's privileged to have the closest relationship with God, still did not enter casually or comfortably until he was invited in. So too, no one should enter until they're invited in. This is a manifestation, says the מדרש Midrash of דעת daas. You see מכאן mikan from here that Moshe had דעת daas. We spoke about this, I believe in the פרשה שיעור parsha shiur last year, the חז\"ל Chazal tell us, כל תלמיד חכם שאין בו דעת, נבלה טובה הימנו kol talmid chacham she'ein bo daas, neveila tova heimenu. Anytime a תלמיד חכם talmid chacham who lacks דעת daas, and we translated it then, דעת daas is common sense, נבלה טובה הימנו neveila tova heimenu, a carcass, a putrid, smelly, rotten carcass is better than that תלמיד חכם talmid chacham. Listen to last year's פרשה שיעור parsha shiur, we quoted an amazing story from Rav Elya Svei זצ\"ל zatzal when he paid a שבעה shiva call to his rebbe Rav Hutner זצ\"ל zatzal, and how Rav Hutner invoked that חז\"ל Chazal because he was very bothered by a Rosh Yeshiva who had just visited him before. Listen to the פרשה שיעור parsha shiur to find out. But we said דעת daas in that context meant common sense. You could be a great תלמיד חכם talmid chacham, you could know Torah, כל התורה כולה kol haTorah kulah, and yet lack common sense. Moshe Rabbeinu knew everything, but he didn't enter without being asked. You see he had דעת daas. דעת Daas in that context is דרך ארץ derech eretz, common sense. But what is דעת daas mean? So Rav Wolbe says another פשט pshat. Why is דעת daas so important? דעת Daas, writes Rav Wolbe, is an awareness of what one's doing. דעת Daas means I'm not mindlessly doing something, I am not simply not even noticing, my mind is not elsewhere. I'm not just doing it out of habit or rote or mechanically, but rather I'm mindful. I'm conscientious and I'm conscious and I'm present. We spent a lot of time Mesilas Yesharim on Wednesday mornings at 8:15. We learned in the מידה mida of זהירות zehirus. The מידה mida of זהירות zehirus is, I'm mindful in what I do, I'm cautious in what I do, I'm vigilant in what I do. I don't just grip it and rip it in golf terminology, but rather I'm thoughtful, I'm strategic, I'm present, I'm mindful in my thought, my speech, and my action. דעת Daas is the ability to be mindful in what I'm doing. When it comes to דאווענען davening, דעת daas is referred to as כוונה kavanah. It's quite possible to recite the entire שמונה עשרה Shemoneh Esrei, you get to the end, you close the סדור siddur and you don't ever remember saying one word. You arrive at the station and you don't ever remember boarding the train. You get to the end of the עמידה Amidah, you take your three steps back and you say, huh, I don't even remember taking the three steps forward. A תפילה tefillah that lacks דעת daas is a תפילה tefillah that lacks mindfulness, that there was no presence at any moment. The same holds true, says Rav Wolbe, for everything that we do and say. He says in his Pirkei Kinyan Daas. People converse with others, we talk and we say whatever comes to our mind, to our mouth. We act based on impulse and instinct and urge and desire without mindfully thinking, is this good for me, or bad for me? Will I sabotage my own happiness and my success? And says Rav Wolbe, now we can understand an expression. We have an expression, it's a dream, it's an aspiration that we all have. We all long for ישוב הדעת yishuv ha'da'as. What is ישוב הדעת yishuv ha'da'as? It's an awareness of what one's doing. ישוב הדעת Yishuv ha'da'as, we use to describe tranquility. I just want some peace of mind. Enough with the drama and the craziness and the anxiousness and the worry, בקש יעקב לישב בשלוה bikeish Yaakov leisheiv b'shalva, we just want ישוב הדעת yishuv ha'da'as. I just want some peace and quiet, I just want some tranquility. Says Rav Wolbe, you know what ישוב הדעת yishuv ha'da'as comes from? You know when you have peace of mind? When you have mind, when you are mindful, when you think about and you're present in what you're doing, that's what it means to have ישוב הדעת yishuv ha'da'as, the return of דעת da'as. Tranquility, peace, ישוב הדעת yishuv ha'da'as is not some magic pill we swallow. It's not some magic wand we wave. ישוב הדעת Yishuv ha'da'as is not just, I'll do some meditation in the morning, and then I'll be calm all day long. ישוב הדעת Yishuv ha'da'as is when I'm present in what I'm meant to be doing in that moment, and I'm not thinking about yesterday, and I'm not anticipating tomorrow, and all I'm living in is the here and now, I'm in the present, that's when I can have ישוב הדעת yishuv ha'da'as. That's what דעת da'as is. Says Rav Wolbe, that's what Moshe Rabbeinu, he had this quality of דעת da'as, and we should all strive for it as well. And that's ויקרא Vayikra, he didn't enter without being invited in, and that is an expression or reflection of דעת da'as. He had that, he had that ישוב הדעת yishuv ha'da'as. פסוק ב' Pasuk beis, moving right along. We're flying now, page 547. Same page. דבר אל בני ישראל ואמרת אליהם אדם כי יקריב מכם קרבן לה', מן הבהמה, מן הבקר ומן הצאן תקריבו את קרבנכם Daber el Bnei Yisrael v'amarta aleihem Adam ki yakriv mikem korban laHashem min ha'behema min ha'bakar u'min hatzon takrivu es korbancem. אדם Adam, אדם Adam, אדם כי יקריב מכם Adam ki yakriv mikem. אדם Adam, a person when you sacrifice, when a person among you offers a sacrifice from yourself, מן הבהמה min ha'behema from an animal, cattle, flock, that's where you bring the offering from. We've spoken about this also. Happens to be we've read ויקרא Vayikra also before. So it's not that we don't have new material, we have only new material, but every time you see the פסוקים psukim that we've read previously, can't help but think about the amazing דברי תורה divrei Torah we've shared in the past. Why does it say אדם Adam? Often in the Torah it says איש ish, why אדם Adam? We've shared in the past the beautiful כתב סופר Ksav Sofer. I'm just trying to, I'm trying to jog your memory, I'm not repeating those דברי תורה divrei Torah. Why does it say אדם Adam? Why does it say the whole expression אדם כי יקריב מכם Adam ki yakriv mikem all together? You could have just started דבר אל בני ישראל ואמרת אליהם Daber el Bnei Yisrael v'amarta aleihem, כי יקריב קרבן לה' מן הבהמה מן הבקר ki yakriv korban laHashem min ha'behema min ha'bakar and so on. Why אדם Adam and why מכם mikem? So Rav Druk back in the ה'תמיד H'Tameed asks the following. The פסק pasuk that opens פרשת קרבנות parshas korbanos. He has several questions. With this we begin the story of the קרבנות korbanos. This is the introduction to the world of קרבנות korbanos. First of all, אדם כי יקריב מכם Adam ki yakriv mikem. What kind of introduction? Why didn't we just say דבר אל בני ישראל כי תקריבו Daber el Bnei Yisrael ki sakrivu? When you offer, here's where you should offer from. Just begin, כי תקריבו ki sakrivu, when you offer. Why do we have to emphasize אדם Adam as opposed to an איש ish or אדם Adam at all? Just say כי תקריבו ki sakrivu, when you offer. Why a person when they offer? Obviously it's a person. Who else is bringing the offering? עוד צורך בביאור לשון הכתוב, אדם כי יקריב מכם, לכאורה אין זה לשון מתוקן, היה ראוי יותר לכתב אדם מכם כי יקריב Otzrach b'viur l'shon ha'katuv, Adam ki yakriv mikem, l'chora ein zeh lashon metukan, haya ra'ui yoser lichtov Adam mikem ki yakriv. The order grammatically is wrong, says Rav Druk. The order should be אדם מכם Adam mikem, when a person among you, כי יקריב ki yakriv, when you offer. Not when a person offers from among you. It's grammatically incorrect. ועוד צרך להבין, Moreover, why do we need the word מכם mikem all together? Just say אדם כי יקריב קרבן Adam ki yakriv korban. What does the word מכם mikem from you adding? Similarly you could say מן הבקר מן הבהמה מן הבקר מן הצאן min ha'bakar min ha'behema min ha'bakar min hatzon, you could ask so, just say מן הבהמה min ha'behema. בהמה Behema animal is a generic word that means all the other species that come under it and inside of it. So why do I have to specifically spell out מן הבהמה מן הבקר מן הצאן min ha'behema min ha'bakar min hatzon? Just say מן הבהמה min ha'behema. So Rav Druk asks a series of questions that essentially are all the same. The פסק pasuk could have been consolidated to be much shorter. Why do we need the word אדם Adam? Why do we need the word מכם mikem? Why do we need the words בקר bakar and צאן tzon? What is going on here? And he says the following. A fundamental point. נראה לבאר בזה, יסוד מוסד, שרי ומושרש בספרים הקדושים V'nir'eh l'va'er b'zeh, yesod musad, sharish v'mushrash b'sifrim ha'kadoshim. He says in order to understand this, we have to understand something fundamental in Jewish philosophy, something fundamental about our lives. The של\"ה הקדוש Shlah HaKadosh, the great של\"ה, שני לוחות הברית Shnei Luchos HaBris, רבי ישעיה הלוי הורביץ Rav Yeshaya Halevi Horowitz, in his ספר תולדות אדם sefer Toldos Adam, writes the following. There are two notions in the word אדם Adam. מצד אחד אם דבק למעלה ומתדמה לו יתברך להלך בדרכיו, אז נקרא שמו אדם M'tzad echad im davek l'ma'ala u'misdameh lo yisborach leilech b'drachav, az nikra shemo Adam. If a person is clinging and connecting and attaching ourselves to above from where we come to God, we're called an אדם Adam. For example, the פסק pasuk says in ישעיהו Yeshayahu, אדמה לעליון Adameh l'elyon. An אדם Adam, a person is striving, connecting, we've shared many, many times, the animal walks on all fours, faces down at the ground, the human being walks on two legs, we reach, we stretch, we strive for the heavens. ומצד שני אם מפריד את עצמו מהדביקות אז נקרא אדם, על שם האדמה שלקח ממנה, ועפר הוא ולא עפר ישוב U'mi'tzad sheini im mafrid es atzmo mei'ha'dveikus, az nikra Adam, al shem ha'adamah she'lukach mimena, v'afar hu v'el afar yashuv. On the other hand, אדם Adam can mean the opposite. So אדם Adam can describe our yearning, our stretching, our striving for the heavens for השם Hashem, but it could also mean that we return to the soil from which we came, the lowly earth. We go back to the lowly earth. אכן הוסיף השל\"ה, כי שם אדם המורה על אדמה לעליון, זה עיקר התכלית Achen hosif ha'Shlah, ki shem Adam ha'moreh al adameh l'elyon zeh ikar ha'tachlis. So which אדם Adam are we going to be? That's the choice that we confront each and every day. Who are we and who do we want to be and which אדם Adam are we going to be? Are we going to be the אדם Adam, the person, do we have what's inside us that stretches, that strives, that wants to be our best version, that wants to grow, or is the אדם Adam inside us the one that wants to satisfy an appetite, that wants to feed an urge or an instinct? Who are we and what are we? We're made up simultaneously of a נשמה neshama and a גוף guf. We are a soul that has a body. The soul is a חלק אלוקה ממעל ממש cheilek eloka mi'maal mamash. The soul is a part of God literally, but the body is an animal. The body wants to act like an animal, eat like an animal, follow animal instinct and impulse. How do the two even coexist? How does that body become a vessel that holds the soul, their opposites? The body is the here and now, and the soul is about eternity and forever. The body is about the urge and the appetite for the material, and the soul is about the spiritual and the sacred. So how do they coexist? In fact, we make a ברכה bracha every day acknowledging that challenge. When we end, אשר יצר Asher Yatzar, a person successfully comes out of the bathroom, nothing anyone should take for granted. You have the miracle of eliminating the factory called the human body eliminates, absorbs what it needs and eliminates the rest, we make a ברכה bracha. And how do we end the ברכה bracha of אשר יצר Asher Yatzar? רופא כל בשר ומפליא לעשות Rofei chol basar u'mafli la'asos. He is the רופא כל בשר rofei chol basar, he heals all flesh. השם Hashem is the great doctor in the sky, is the miracle worker, he heals all flesh. ומפליא לעשות U'mafli la'asos. What does the word מפליא לעשות mafli la'asos? So the שולחן ערוך in אורח חיים סימן ו Shulchan Aruch in Orach Chaim Siman Vav writes several ways that you understand this word. The שולחן ערוך Shulchan Aruch often doesn't often get into the business of offering commentary on תפילה tefillah, but here it does. And the שולחן ערוך Shulchan Aruch writes מפליא לעשות u'mafli la'asos is מלשון פלא mi'lashon pele. It's a פלא גדול pele gadol. A פלא גדול pele gadol means it's a wonder. It is wondrous, it is an incredible, incredible, magnificent miracle. And the Ramo writes, עוד יש לפרש, שמפליא לעשות במה ששומר רוח האדם בקרבו, וכשר דבר רוחני בדבר גשמי Od yeish l'fareish, she'mafli la'asos b'mah she'shomer ruach ha'adam b'kirbo, v'kosher davar ruchani b'davar gashmi. This connection, this collaboration of the body and the soul, the fact that the soul could be housed within a body is a miracle. It is a פלא pele, it is nothing short of a wonder. They are there on my expanse. He says the soul should seek and succeed to escape, to want to get out, to want to get away from the body which holds it back, which is a barrier to its success. And yet, it coexist and cooperate, we partner and we are together. שעצם מציאות וקיומה הרוח הגשמי ביחד דבר מופלא שאנו מודים ומברכים לקדוש ברוך הוא, וכל זאת שם אדם קרוי על שם הרוח שבו, על שם אדמה לעליון She'etzem metzius v'kiyuma ha'ruach ha'gashmi b'yachad davar mufla she'anu modim u'mevarchim la'Kadosh Baruch Hu, v'chol zos shem Adam karui al shem ha'ruach shebo, al shem adameh l'elyon. So every time you go to the bathroom you make an אשר יצר Asher Yatzar and we conclude מפליא לעשות u'mafli la'asos, we are acknowledging and affirming our understanding that it is nothing short of a miracle and wonder that our body and soul can cooperate and coexist. ונהיה כי חוטא אדם רחמנא ליצלן V'hinei ki chotei adam rachmana litzlan, when a person makes a mistake, when a person errs in judgment, when a person sins, פוגם הוא בשני חלקים אלו pogeim hu b'shnei chalakim eilu. We are in fact violating both our body and our soul. ברמ\"ח איבריו ושס\"ה גידיו B'rama'ch eivarav v'shasa gidav, because our limbs and our organs were all designed to be vehicles and instruments of godliness, of sanctity, of doing מצוות mitzvos. And when we make a mistake and we misuse and abuse them, we have compromised our soul and we've also compromised and violated the very purpose and the instrument that's called our body. ואם כן אם ירצה אדם לשוב בתשובה לכפר על חטאיו, יצטרך לחזור משני חלקים אלו, כדי שיכפר לו גם מה שפגם בגופו V'im kein im yirtzeh adam lashuv b'tshuva l'chaper al chat'av, yitztareich lachzor mi'shnei chalakim eilu, k'dei she'yischaper lo gam mah she'pagam b'gufo. So if a person wants to repair and return, one must repair in both realms, the body and the soul. And here's the part that's important, you ready? בכל קרבן חובה שאדם מביא, לכאורה יש בזה רק כפרה חלק הגשמי, החלק הבהמי שלו B'chol korban chova she'adam meivi, l'chora yeish b'zeh rak kapara cheilek ha'gashmi, ha'cheilek ha'beheimi shelo. So you'll say that when you bring a קרבן korban you're only atoning, you're only repairing for the physical component of who you are. הקרבת הבהמה מכפרת על בהמיות שעשה בעת חטאו Hakravas ha'behema mechaperes al behemiyus she'asa b'eis chet'o. When we bring the animal to the altar, what we say to God is, God, I am slaughtering and sacrificing the animal inside me. I recognize with the mistake I've made, I am confessing and I'm honest with myself and with you that in truth is, I'm an animal. I'm an animal. The animal acts on impulse and instinct, even though it's not right, and I have made mistakes, I've acted on instinct and impulse, even though it's not right. And how do I atone for it? I can't slaughter myself, my body, because really it belongs to you God, I'm just a steward, so I take this animal that represents symbolically the animal in me and I offer it to you as a statement, as a proclamation that I'm in fact through offering this animal, I am offering the internal animal inside me to you. So I've taken care of the גוף guf, so to say. אבל החלק הנשמה שנפגם, אינו יכול לכפר על ידי הקרבת בהמה Aval ha'cheilek ha'neshama she'nifgam, eino yachol l'chaper al yedei hakravas behema. But how do you atone for and how do you repair the damage that was done, the stain that was stained on the soul? How does one repair for that? לצורך תיקון פגם הנפש על האדם להקריב מעצמו L'tzorech tikun p'gam ha'nefesh, al ha'adam l'hakriv mei'atzmo. And that's what the פסק pasuk is coming to tell us. אדם כי יקריב Adam ki yakriv. You have to repair for the גוף guf, for the material mistake you made. You got to slaughter the animal in you. אדם כי יקריב Adam ki yakriv. So the אדם Adam, you are an אדם Adam from אדמה adamah. You come from the אדמה adamah. Why are we called אדם Adam? בהמה Behema is בה מה ba-mah, what you see is what you get. אדם Adam is מלשון אדמה mi'lashon adamah, that you have potential to grow just like the earth produces and grows, so to we have the ability and the capacity to be able to grow and to be able to, and to be able to improve. So אדם Adam, which אדם Adam are we going to be? כי יקריב Ki yakriv, when you bring the קרבן korban that takes care of the גוף guf, but you also have to take care of the נשמה neshama. How are you going to take care of the נשמה neshama? Through מכם mikem. Through מכם mikem. You got to be genuine and heartfelt and earnest and real, it's got to come from the heart and the soul. ובזה יובן לשון הפסוק U'v'zeh yuvan l'shon ha'pasuk. And now we can understand. כי יקריב מכם, צריך להיות מעצמו, אין השייכות כלל לעצם הקרבת הבהמה Ki yakriv mikem, tzarich l'hiyos mei'atzmo... ein ha'sheyachus klal l'etzem hakravas ha'behema. We're no longer when we get to the word מכם mikem talking about the animal or the blood that you're going to sprinkle, or the fats you're going to burn, all that are symbolism. The blood represents our passion, and the fats represents our over-indulgence. All the קרבנות korbanos are made up of symbolism. We've taken care of the physical and material, but what about the soul? That's the מכם mikem. It's got to come from you, sincere, heartfelt, mindfulness. We've got to be fully present in all that we are doing. Why do we offer sacrifices to begin with? Why does השם Hashem? It seems barbaric, it seems archaic. I wrote an article several years ago. There was someone who identifies as an Orthodox rabbi, always writes and says, as an Orthodox rabbi, and he explained why he is never going to pray for the return of קרבנות korbanos. He doesn't believe in them, they're barbaric, they're ancient, and they're cruel to animals, and we don't pray for it. I don't know, you're going to have to do a lot of editing to our דאווענען davening and to our סדור siddur if you're going to. So I wrote an article in response and talked about the misunderstanding of the whole role of קרבנות korbanos, why we're doing them, and what we believe in them. They're not ancient, they're not outdated, they're not barbaric, they're relevant and they're contemporary, and while they have not yet returned, I and you and we דאווען daven for them each and every day because it has nothing to do with cruelty anymore than the leather belt or the leather jernt sitting in or the shoes that I'm wearing or the steak that I hope to enjoy sometime later today. I don't really have steak. יוכבד if you're listening, I'd love to enjoy steak, or I can make my own steak, I know. I don't have to ask somebody else. But the animal is here to serve us and not the opposite. And there's no greater service the animal can offer us than atonement and repair, than the ability to elevate ourselves. So why did השם Hashem give us these קרבנות korbanos? This is a fundamental debate between the רמב\"ן Ramban and the רמב\"ם Rambam. First רש\"י Rashi on פסוק י pasuk yud on פרק א perek aleph, פסוק י pasuk yud. Go to page, we're turning the page. 546. וקרבו וכרעיו ירחץ במים V'kirbo u'chra'av yirchatz ba'mayim, wash the innards and the feet with water. והקטיר הכהן את הכל המזבחה V'hiktir ha'kohen es ha'kol ha'mizbeicha, and the כהן kohen offers it all up in smoke on the altar. עולה אשה ריח ניחוח להשם Olah isheh reiach nichoach la'Hashem. He offers it up. אשה ריח ניחוח Isheh reiach nichoach to השם Hashem. A satisfying aroma to the Almighty. Nothing like the smell of a good barbecue. Says רש\"י Rashi, what does it mean ניחוח nichoach? A pleasant aroma to השם Hashem? נחת רוח לפני שאמרתי ונעשה רצוני Nachas ruach lefanai she'amarti v'na'aseh retzoni. נחת רוח לפני שאמרתי ונעשה רצוני Nachas ruach lefanai she'amarti v'na'aseh retzoni. You're giving me נחת רוח nachas ruach השם Hashem says. You know what the pleasant aroma is? The pleasant aroma is not the smell of a good piece of flesh. By the way, if anybody asks, black and blue. It's the best way to have a steak. Anyone know what black and blue is? Nice and charred on the outside, rare on the inside. That's the proper, proper way to have a steak. Nice and black and blue. So השם Hashem doesn't care about how a steak is done, rare, medium rare, well done. השם Hashem doesn't have preferences for his meat. So what does it mean ריח ניחוח reiach nichoach? What is this pleasant aroma that he is imbibing? And the answer, says רש\"י Rashi, is so important. The answer, says רש\"י Rashi is, you know what the ריח ניחוח reiach nichoach is? It's the נחת רוח לפני שאמרתי ונעשה רצוני nachas ruach lefanai she'amarti v'na'aseh retzoni. That I asked you to do something and you did it. My child, my קינדער kinder, the fact that I asked you to do something and you did it, that's the ריח ניחוח reiach nichoach. The most pleasant aroma I can have, the most pleasant gift you can give me is not the smell of a great barbecue, but it's the smell of your caring and listening to what I've asked. So why? Why did he care? And why did he ask? So the רמב\"ם Rambam in מורה נבוכים Moreh Nevuchim in the guide to the perplexed, חלק ג' פרק מ\"ו chelek gimmel perek mem vov, famously explains, since the Egyptians and the כשדים היו עובדים לבקר ולצאן Kasdim hayu ovdim l'vakar v'latzon. These ancient civilizations, these idolatrous pagan civilizations, they would worship animals. They would worship astrology and the signs and their manifestation among the animals. They would bow down and they would worship and they would see them as having power. So what's our antidote? What's our response? We take these animals and we sacrifice them. And we show that they are not a deity, they are not a god, but rather we sacrifice them to the real God. על כן ציווה לשחוט אלה שלושת המינים לשם הנכבד כדי שיוודע כי הדבר אשר חשבוהו בתכלית עבירה הוא אשר יקריבו לבורא Al kein tzivah lishchot eileh shloshes haminim lashem hanichbad, kedei sheyivada ki hadavar asher chashvuhu b'tachlis aveira, hu asher yakrivu la'borei. The very animals that you're using to worship and to serve idols and pagan, we now use in the service and sacrifice to השם Hashem. ובו יכפרו עונותם Uvo yechapru avonosam, and that is in fact how we receive atonement and repair. כי כן ירפאו האמונות הרעות שהן מחלת הנפש גמור בכל חולי ירפא בהפכו Ki kein yerapeu ha'emunos hara'os she'hein machalas hanefesh, gemor b'chol choleh yerapeh b'hefcho. So for the רמב\"ם Rambam, קרבנות korbanos, sacrifices, are concessions. Ancient civilizations offered sacrifices. The Jewish people craved something parallel, something similar. השם Hashem said, don't do what they do. You have to listen to me. That was the lesson of ויקהל פקודי Vayakhel Pekudei, כאשר ציווה השם ka'asher tzivah Hashem. So I'll give you an opportunity. It's called קרבנות korbanos. You also crave a temple, you also crave sacrifices. So I'm going to, you're going to sacrifice the very animals that they worship, you're going to offer as sacrifices. רמב\"ם Rambam positions it essentially as a concession for that time. The רמב\"ן Ramban sees it entirely differently. And he asks exactly that question. כיצד ייתכן שכל תכלית הקרבנות הן רק להוציא מליבם של שוטים שהיו עובדים לבקר ולצאן Keitzad yitachen shekol tachlis hakorbanos heim rak l'hotzi m'libam shel shotim shehayu ovdim l'vakar v'latzon? How asked the רמב\"ן Ramban, can the רמב\"ם Rambam possibly say that the whole reason for קרבנות korbanos is because these other idolatrous, ancient nations used to worship and the Jewish people craved it too? But what are you talking about? In the days of הבל ונוח Hevel v'Noach, before these idolatrous nations, the קרבנות korbanos were already offered. So how could it be only a concession to these others? קרבנות Korbanos were offered before by righteous people. So, how could it be? So that's the רמב\"ן Ramban's question on the רמב\"ם Rambam. So the רמב\"ן Ramban answers in two ways. הראשונה על דרך הפשט ודרך שנייה על דרך הסוד Harishonah al derech hapshat v'derech shniyah al derech hasod. He answers based on נגלה niglah, he answers in a revealed fashion, and he answers based on סוד sod, mystically. First, he says the following. בעבור שהמעשים של בני אדם נגמרים במחשבה ובדיבור ובמעשה, ציווה השם כי כאשר יחטא יביא קרבן, יסמוך ידיו עליו כנגד המעשה, ויתוודה בפיו כנגד הדיבור, וישרוף באש הקרב והכליות שהם כלי המחשבה והתאווה, וכרעים כנגד ידיו ורגליו של אדם העושים כל מלאכתו, ויזרוק הדם על המזבח כנגד דמו בנפשו B'avur shehama'asim shel bnei adam nigmarim b'machshavah u'v'dibur u'v'ma'aseh, tzivah Hashem ki ka'asher yechta yavi korban, yismoch yadav alav keneged hama'aseh, v'yitvadeh b'fiv keneged hadibur, v'yisrof ba'eish hakerev v'haklayos she'hem klei hamachshavah v'hata'avah, u'kra'im keneged yadav v'raglav shel adam ha'osim kol melachto, v'yizrok hadam al hamizbeach keneged damo b'nafsho. The רמב\"ן Ramban says a beautiful, beautiful symbolism. And he says the following. When a person makes a mistake, the mistake took place in three realms. In our thought, our fantasy, our desire, it's what drove us to the mistake. בדיבור B'dibur in speech, and במעשה b'ma'aseh, and in action. So, when we offer a sacrifice, we atone and repair in all three realms. How? סמיכה Smicha, when we lean on the sacrifice is מעשה ma'aseh, that is an act. Confession, וידוי vidui, is with our mouth, that is the speech. And the burning of the innards, the burning of the organs, that is the מחשבה machshavah and the תאווה ta'avah. And we offer the certain organs corresponding with the hands and the feet. And we sprinkle the blood, which reflects the passions, our internal blood. Our blood is boiling, our blood is running, our juices are flowing, the drive that we have to do something wrong. כדי שיחשוב אדם בעשותו כל אלה כי חטא לאלוקיו בגופו ובנפשו וראוי לו שישפך דמו וישרף גופו לולא חסד הבורא שלקח ממנו תמורה Kedei sheyachshov adam be'asoso kol eileh ki chata l'Elokav b'gufo u'v'nafsho v'ra'ui lo sheyishafech damo v'yisaref gufo lulei chesed ha'borei shelakach mimenu temurah. Really, our blood should run. We're guilty. הקדוש ברוך הוא HaKadosh Baruch Hu should have offered our head. It's our organs that should burn. It's our blood that should run freely and be sprinkled. תחליף הקרבן הזה שיהא דמו תחת דמו נפש תחת נפש וראשי איברי הקרבן כנגד ראשי איבריו Tachlif hakorban hazeh sheyehei damo tachat damo, nefesh tachat nefesh v'rashei eivrei hakorban keneged rashei eivarav. The רמב\"ן Ramban says the purpose of קרבנות korbanos are השם's Hashem's great concession, not a concession because other idolatrous nations were sacrificing, they were השם's Hashem's concession that rather than kill us, we offer the קרבנות korbanos. But when we offer or today, ונשלמה פרים שפתינו u'neshalma parim sefaseinu, when we read about or recite, I don't know if you've heard, but if you get to shul early enough there's a little section called קרבנות korbanos that we say as part of דאווענען davening. So when you recite the קרבנות korbanos, the כוונה kavanah, the mindfulness that we're supposed to have is that really this should be us. השם Hashem, I'm sacrificing the animal in me, and I'm sprinkling the blood that should be my blood, and burning the fats that are my indulgences and my fatness. It should be me, but this animal is the כפרה kaparah because I offer it instead of me. So it's a fundamental מחלוקת machlokes between the רמב\"ם Rambam and the רמב\"ן Ramban. And then the רמב\"ן Ramban offers a mystical reason. I'm not old enough, smart enough, or mystical enough to be able to tell you. ונראה שיש אפשרות V'nireh she'yesh efsharus, however, says Rav Druk, why am I sharing this? Because Rav Druk suggests a way of seeing the רמב\"ן Ramban and רמב\"ם Rambam as not disagreeing. How? מתחילת בריאת העולם טעם הקרבנות סוד נעלם M'tchilas brias ha'olam ta'am hakorbanos sod ne'elam. ועל כן היו מקריבים הצדיקים נח והבל V'al kein hayu makrivim hatzadikim, Noach v'Hevel. Really there was a סוד sod, the mystical hidden reason the רמב\"ן Ramban references is why נח והבל Noach v'Hevel, and it's why those early most righteous personalities of תנ\"ך Tanach, long before we lived in Egypt or among pagans, offered sacrifices. They did it for the mystical reason. They didn't need any other reason, and they gave a נחת רוח להשם יתברך nachas ruach l'Hashem Yisbarach, they gave a pleasant aroma, what was pleasing to השם Hashem was that they were willing to do what he asked. אולם אחר כך כשבאו הכופרים Ulam achar kach k'she'rabu hakofim. However, later, when heretics expanded and now there were pagan עבודה זרה avodah zarah and we had to respond both because of the Jewish craving and also to show, oh that's who you worship? We're going to burn it on our altar. We're going to slaughter it in order to show that it's not a god worth worshiping. Absolutely not. Rather, it is, it is who we slaughter to the Almighty. Then the reason. So Rav Druk suggests the רמב\"ן Ramban and רמב\"ם Rambam don't have to be arguing, they could both be agreeing, it's just a question of chronology, how and when it came. Okay. פרק א' פסוק ג' Perek alef, pasuk gimmel. Going back now a page. אם עולה קרבנו מן הבקר זכר תמים יקריבנו, אל פתח אוהל מועד יקריב אותו לרצונו לפני השם Im olah korbano min habakar zachar tamim yakrivenu, el pesach ohel moed yakriv oso lirtzono lifnei Hashem. If you offer an elevation offering, an עולה olah, comes from cattle, you have to bring an unblemished male. אל פתח אוהל מועד יקריב אותו El pesach ohel moed yakriv oso, bring it to the entrance of the אוהל מועד ohel moed, לרצונו lirtzono, voluntarily, לפני השם lifnei Hashem. And listen very, very carefully because this is going to relate to a rally that we're holding this afternoon. I would hope and pray desperately we don't have to hold it, that the right thing is done, but unfortunately, it seems as of now that it is still scheduled. How is this connected? So I want to share with you the following. I want to share with you the following. We said יקריב אותו yakriv oso. Look at רש\"י Rashi, יקריב אותו yakriv oso. מלמד שכופין אותו Melamed shekofin oso, that we force the person. A person who is obligated to bring a קרבן korban, we coerce, we force. יכול בעל כרחו תלמוד לומר לרצונו Yachol b'al korcho talmud lomar lirtzono. So you might say you could do it against their will, but the פסוק pasuk says לרצונו lirtzono, it has to be their will voluntarily. הא כיצד Ha keitzad? How could it simultaneously be with their will and yet you're coercing? So the answer is, הא כיצד כופין אותו עד שיאמר רוצה אני ha keitzad, kofin oso ad she'yomar rotzeh ani. You force them, you pressure them to do it until they say, oh yeah, I forgot that that's what I really want to do. The pressure is pulling out and drawing out what the person really internally wants to be doing all along. The מקור makor for this רש\"י Rashi is the גמרא ראש השנה דף ו' Gemara Rosh Hashanah daf vov. And there seems to be a סתירה stira in the פסוק pasuk. It says יקריב אותו yakriv oso, sounds like בכפיה bar kocho. לרצונו Lirtzono sounds like he wants to. So we apply pressure, gentle or strong, in order for him to realize what he really wanted to do all along. That is really לרצונו לפני השם lirtzono lifnei Hashem. אם לאו לפני השם Im lav lifnei Hashem. So writes Rav Druk about this. He says יש לפרש כי כן הדבר לא רק בקרבת קרבנות בכל מצווה ומצווה אדם yesh l'faresh ki kein hadavar lo rak b'karvas korbanos, b'chol mitzvah u'mitzvah adam, this notion is not only true of offering קרבנות korbanos. בכל מצווה ומצווה אדם בתחילה יש קושי גדול B'chol mitzvah u'mitzvah adam b'tchilah yesh koshi gadol. כל התחלות קשות Kol haschalos kashos. When we begin, we don't really want to do it. When the alarm goes off in the morning, I want to stay in bed. When you have to buy the matzah, you don't really want to spend the money. We're in the בבחינת כופין אותו b'vchinas kofin oso. We have to force ourselves, we have to pressure ourselves. אין אדם מרגיש כל כך טעם ועריבות במצווה Ein adam margish kol kach ta'am v'areivus b'mitzvah. We don't taste the sweetness. We don't experience the joy at the very beginning of the מצוה mitzvah. כופין אותו Kofin oso. We have to pressure and coerce and push ourselves until we draw out לרצונו לפני השם lirtzono lifnei Hashem, until it becomes what we want to be doing. We have this as well, the רמב\"ם Rambam famously says this in הלכות גיטין Hilchos Gittin. הלכות גיטין פרק ב' הלכה כ' Hilchos Gittin perek beis halacha chof. The רמב\"ם Rambam talks about a person who doesn't want to give a גט get. The רמב\"ם Rambam writes, למה לא בטל גט זה שהרי אנוס הוא בין ביד גוים בין ביד ישראל, אין אומרין אנוס אלא למי שנלחץ ונדחק לעשות דבר שאינו מחוייב מן התורה כגון מי שהוכה עד שמכר וכולי, אבל מי שתקפו יצרו הרע לבטל מצוה או לעשות עבירה והוכה עד שעשה דבר שחייב לעשותו או עד שנתרחק מדבר שאסור לעשותו, אין זה אנוס ממנו אלא הוא אנס עצמו בדעתו הרעה Lama lo batel get zeh she'harei anus hu, bein b'yad goyim bein b'yad Yisrael? Ein omrim anus ela l'mi she'nilchatz v'nidchak la'asos davar she'eino mechuyav min haTorah... aval mi she'takfo yitzro hara l'vatel mitzvah o la'asos aveirah, v'hukah ad she'asah davar she'chayav la'asoso, o ad she'nisrachak mi'davar she'asur la'asoso, ein zeh onus mimenu, ela hu onus atzmo b'da'ato hara'ah. A person who is truly אנוס anus, a person who is exempt or a person whose circumstances preclude them is considered אנוס anus. But if a person who could and should be doing it, but has covered up their layers of proper instinct and drive by negativity, then when we pressure and encourage them, כופין אותו עד שיאמר רוצה אני kofin oso ad she'yomar rotzeh ani, we are actually bringing out of them what they wanted to be doing all along. That's what we say in the פסוק pasuk Rav Druk, השיבנו השם אליך ונשובה Hashiveinu Hashem eilecha v'nashuva. Pull us close to you and then we will return to you. תחילת השיבנו השם אליך, כפייה Tchilas Hashiveinu Hashem eilecha, kfiah, force us, coerce us. השיבנו השם אליך Hashiveinu Hashem eilecha. Force us, coerce us, give us no choice. Make us an offer we can't refuse. And then השיבנו השם אליך Hashiveinu Hashem eilecha, after you, כפייה kfiah, after you first pressure coerce us, after we get started, then ונשובה v'nashuva, we're going to then we're going to come back. This is a הלכה halacha. This is a הלכה halacha, and that's why we're having a rally later today. Unfortunately, the tragic circumstances in our case, in our community. I've been involved for a very long time, many, many months and years, trying to help and tried absolutely everything else, everything else. There's a complete timeline. We're going to put out a video later today that covers the entire timeline that led to this moment and lies that are being put out to try to stop these rallies. But there's a rally in Lakewood, New Jersey, and there's a rally this afternoon in Boca Raton in front of Boca Ridge development. I will share more information at 5:00 p.m. And please, if you have a heart, if you have a heart, if this was your sister or your daughter or granddaughter, she's been chained, unable to go on or move on with her life. She's acted correctly and she has tried to go to בית דין beis din and subjected herself to mediation and done and willing to cooperate in every which way. Even though I'm not saying she's perfect or everything she or her family have done is perfect, but she deserves our support and our help in order to set her free. And that's why we'll be gently applying our social pressure through this rally. כופין אותו Kofin oso, we no longer כופין kofin with actual physical coercion. God forbid, we don't do that today. But social pressure, הרחקות דרבינו תם harchakos d'Rabbeinu Tam we apply, and we need your help and cooperation in the Lakewood address, in the Boca address, in order to gently encourage עד שיאמר רוצה אני ad she'yomar rotzeh ani, לרצונו lirtzono, so that this individual will remember what he really wants to be doing all along. And with that, I share with you Rav Shorr. The great Rav Shorr also comments on this פסוק pasuk. אם עולה קרבנו מן הבקר זכר תמים יקריבנו לרצונו Im olah korbano min habakar zachar tamim yakrivenu, lirtzono. כופין אותו יכול בעל כרחו עד שיאמר רוצה אני Kofin oso, yachol b'al korcho, ad she'yomar rotzeh ani. The רמב\"ם Rambam, the source for this is the רמב\"ם Rambam in הלכות גירושין Hilchos Geirushin as we just read, as we just recited. So says Rav Shorr about this. יסוד הדין של כפיה עד שיאמר רוצה אני, מפני שבאמת בפנימיות הלב כל איש יהודי צועק ורוצה אני לקיים רצון בוראו Yesod hadin shel kfiah ad she'yomar rotzeh ani, mipnei she'be'emes b'pnimius halev kol ish Yehudi tzo'ek v'rotzeh ani l'kayem retzon boro. The truth is in the heart of every Jew, in the heart of every ייד Yid, is a voice that is screaming out saying, I just want to do the will of my creator, I want to do what's right all the time. לא רק לקיים מה שמצווה מהקדוש ברוך הוא אלא אפילו מה שאינו מצווה אבל זה רצון הבורא Lo rak l'kayem mah she'mitzaveh me'haKadosh Baruch Hu ela afilu mah she'eino mitzaveh, aval zeh ratzon ha'borei. Not only to fulfill His will and His commandments that are explicit, but I just want to do what He wants for me, the רצון השם ratzon Hashem. כמו שאומרים K'mo she'omrim, we say this at the end of הלל Hallel. פסח Pesach is soon to be upon us. We're going to say הלל Hallel, and we end הלל Hallel and we say the words, צדיקים עושה רצונך Tzadikim oseh retzonecha. Who are the צדיקים tzadikim? They're עושה רצונך oseh retzonecha. What it means to be righteous is the person who wants to do your will. שהם עושים ומקיימים אפילו רצון של בורא עולם She'osim u'mekaymim afilu retzon shel borei olam. פנימיות הנפש יהודי הוא כולו טהור Pnimius hanefesh Yehudi hu kulo tahor. In the inside the soul of every Yid, the soul of every Jew is a פינטעלע ייד pintele yid. It is completely holy, it's completely pure, and it craves to fulfill the will of השם Hashem. כמו שכתוב בנפש החיים K'mo she'kasuv b'Nefesh HaChaim, שאפילו אם עבר אדם עבירות חמורות ביותר, הנפש החיים רב חיים מוולוז'ין she'afilu im avar adam aveiros chamuros b'yoser, the Nefesh Chaim Rav Chaim Volozhin writes that even if a person has violated very strict הלכה halacha, אף על פי כן אין הפגם מגיע לנפש בכל הבחינות כי תמיד נשאר נקודת קשר שאינו נפגם בכל חטא ופגם af al pi chein ein hapagam magia la'nefesh b'chol habchinos, ki tamid nishar nekudas kesher she'eino nifgam b'chol chet u'fgam. Externally, we take on all kinds of stains and blemishes through the mistakes that we make, but that פינטעלע ייד pintele yid, that pure spark inside of us, we can never, ever compromise it. And therefore it cries out and it screams out to השם Hashem. וממילא הפנימיות בכל אדם רוצה באמת לקיים רצון השם U'memaleh hapnimius b'chol adam rotzeh b'emes l'kayem retzon Hashem. רק שהחומר הגוף מסתיר הרצונות Rak she'chomer haguf mastir haretzonos. However the body, the body acts against, the body creates tension and conflict with the soul that wants to do what's right. And so therefore sometimes it needs the gentle pressure, the gentle reminder, the gentle coercion to do what is right. And then he continues Rav Shorr, a message and theme you've heard from me a lot, about the נשמה יתירה neshama yeseira. When שבת Shabbos comes, we have a נשמה יתירה neshama yeseira. וינפש, ווי אבדה נפש Vayinofash, vai avda nefesh. So the בעל שם טוב Baal Shem Tov says, ווי אבדה נפש vai avda nefesh. What does it mean? נשמה יתירה Neshama yeseira. Listen to this פשט pshat. In all the many months I've been giving different interpretations of נשמה יתירה neshama yeseira, I never came across this. The בעל שם טוב Baal Shem Tov says, you know what נשמה יתירה neshama yeseira? The word יתירה yeseira means מלשון יסר m'lashon yasser. הנשמה היא יסר על הגוף Haneshamah hi yasser al haguf. On שבת Shabbos you can feel that that inner desire, that פינטעלע ייד pintele yid, the spark of holiness that wants to draw close and do the will of השם Hashem, it's יסר על הגוף yasser al haguf. All week long the גוף guf is stronger. All week long my desire for sleep, for money, for food, for physical pleasure, it's stronger, and the soul is struggling to have its voice heard. But come שבת Shabbos and we get the נשמה יתירה neshama yeseira, come שבת Shabbos ווי אבדה נפש vai avda nefesh and we get that additional layer of our soul, the נפש nefesh, the נשמה neshama is יסר על הגוף yasser al haguf, נשמה יתירה neshama yeseira, יסר על הגוף yasser al haguf, that desire of fulfilling the רצון השם ratzon Hashem. So that's לרצונו lirtzono of our פרשה parsha, פרשת ויקרא Parshas Vayikra. That's the רצונו retzono of הלכות גיטין Hilchos Gittin, הלכות גירושין Hilchos Geirushin, that you can be כופה kofeh someone to bring their קרבן korban עד שיאמר רוצה אני ad she'yomar rotzeh ani. And that is the הגדה Haggadah that הקהה את שיניו hak'heh es shinav, that we blunt out their teeth until אברהם יצחק ויעקב Avraham, Yitzchak, v'Yaakov, the three branches are able to come out. All right, uh, this tomorrow morning, tomorrow morning, 10 minutes mesilas yesharim at 8:15, Living with Emunah 8:45. Tomorrow night we go behind the bima. And this מוצאי שבת Motzei Shabbos, please mark your calendar, 9:00 p.m. 9:00 p.m. You can come in person in Boca Raton Synagogue, or you can listen online on our YouTube channel, 9:00 p.m. We have a fantastic topic for שבת הגדול Shabbos Hagadol, Growing community larger and smaller at the same time. We're going to talk about the קרבן פסח Korban Pesach נאכל בחבורה ne'echal b'chaburah and the notion of this last year that we've been alone, isolated from one another, and then we came back together in small groups, and what it will mean to come back together to be a ציבור tzibur, grow larger and smaller at the same time. 9:00 p.m. this מוצאי שבת Motzei Shabbos, hope you join. And now it is my great privilege and pleasure to present to you הרב ישראל מאיר דרוק שליט\"א Harav Yisrael Meir Druk shlit\"a, who we've quoted this morning and whom we've been quoting for a long time.We have the tremendous זכות zechus that Rav Druk, who we quote his ספר sefer each and every week in the פרשה שיעור parsha shiur, that there are, ברוך השם baruch Hashem, many, many, many around the world who listen. שומעים את השיעור על הפרשה כל שבוע, שומעים את דברי תורתו של הרב Shom'im es hashiur al haparsha kol shavua, shom'im es divrei toraso shel harav. The ראש ישיבה Rosh Yeshiva, Rav Druk is a tremendous תלמיד חכם talmid chacham, מחבר ספרים mechaber sefarim and an amazing, amazing person and leader, and the opportunity to host the רב Rav, the ראש ישיבה Rosh Yeshiva here in Boca Raton is a great זכות zechus. So I asked specifically for those who listen to the פרשה שיעור parsha shiur, if Rav Druk could share a message, a message about learning the פרשה parsha each week. Uh, this will play next week for ויקרא Vayikra, so ויקהל פקודי Vayakhel-Pekudei or ויקרא Vayikra or פסח Pesach, but to share a thought with our, with our wonderful listeners.אנחנו היום נדבר על דבר שמדבר גם פרשת השבוע Anachnu hayom nedaber al davar shemedaber gam parshas hashavua, וגם זה קשור להלכות פסח. ככה מתחיל השולחן ערוך לדבר על הלכות פסח v'gam zeh kashur l'hilchos Pesach. Kacha matchil haShulchan Aruch l'daber al hilchos Pesach. פרשת השבוע מדברים שעם ישראל יצאו להביא תרומה, כל נדיב לב, להביא תרומה לבית המקדש Parshas hashavua medabrim she'Am Yisrael yatz'u l'havi trumah, kol nediv lev, l'havi trumah l'Beis Hamikdash. וגם בראש חודש ניסן, שמתחיל השולחן ערוך בראש חודש ניסן אז הוא אומר שצריך לתת מעות חיטין לכל הנצרכים לפסח V'gam b'Rosh Chodesh Nissan, shematchil haShulchan Aruch b'Rosh Chodesh Nissan, az hu omer shetzarich latet ma'os chitin l'chol hanitzrachim l'Pesach. אז אנחנו אולי נדבר על הנקודה הזאת. נקודה מאוד מאוד חשובה בנושא של צדקה Az anachnu ulai nedaber al hanekudah hazos. Nekudah me'od me'od chashuvah b'nosei shel tzedakah. לא כתבתי על זה בספר, זה דברים חדשים, שאני חושב שזה נותן מבט רחב מאוד ליהודים שיבינו את החשיבות של הדבר Lo katavti al zeh b'sefer, zeh dvarim chadashim, she'ani choshev shezeh noten mabat rachav me'od l'Yehudim sheyavinu es hachashivus shel hadavar.Donations to the בית המקדש Beis Hamikdash, to the משכן Mishkan. The שולחן ערוך Shulchan Aruch talks about פסח Pesach, מעות חיטין ma'os chitin to make sure that those who don't have, have. A donation is given to make sure everybody has matzah, wine, food to eat.אז כך Az kach. יש, אנחנו קראנו בפרשת כי תשא, שמשה רבנו כשביקשו מחצית השקל הוא נתקשה, הוא נתקשה. והקדוש ברוך הוא הראה לו מטבע של אש Yesh, anachnu karanu b'Parshas Ki Sisa, sheMoshe Rabbeinu k'shebikshu machatzis hashekel hu nitkasheh, hu nitkasheh. V'haKadosh Baruch Hu hir'ah lo matbe'a shel eish. במה הוא נתקשה? ולמה הקדוש ברוך הוא שהראה לו מטבע, אז הוא הראה לו מטבע של אש Bamah hu nitkasheh? V'lama haKadosh Baruch Hu she'hir'ah lo matbe'a, az hu hir'ah lo matbe'a shel eish? יש בזה הרבה פירושים, אני רוצה להגיד על פי דרש פירוש אחד Yesh b'zeh harbeh peirushim, ani rotzeh l'hagid al pi drash peirush echad. משה רבנו נתקשה למה מחצית? למה לא שקל שלם? למה העניין דווקא במחצית Moshe Rabbeinu nitkasheh lama machatzis? Lama lo shekel shalem? Lama ha'inyan davka b'machatzis? אמר לו הקדוש ברוך הוא תדע לך, הכסף זה חצי מהעבודה Amar lo haKadosh Baruch Hu, teda lach, hakesef zeh chatzi me'ha'avodah. חצי השני צריך להיות אש, צריך להיות ווארעם קייט Chatzi hasheini tzarich l'hiyos eish, tzarich l'hiyos varimkeit. צריך להיות, צריך לתת ווארעם קייט לבן אדם Tzarich lates varimkeit la'ben adam. לא לתת לו רק את הכסף ותלך Lo latet lo rak es hakesef v'teilech. המפייסוי זה יותר חשוב מהנויסן Hamefaysoi zeh yoser chashuv mehanoysein. כי כל כך חשוב לפייס את העני, כל כך חשוב לתת ולפייס את העני Ki kol kach chashuv l'fayes es ha'ani, kol kach chashuv latet v'l'fayes es ha'ani. אגיד לך, יש ר' מרדכי קרעפלא Reb Mordechai Krafle, האפלאה הזה הוא היה תלמיד של הצ'בינער רב Hafla'ah hazeh hu hayah talmid shel ha'Tzibiner Rav. אומר כתוב בפסוק, אחרי שכתוב נותן תיתן בפרשת ראה, פתוח תפתח, נותן תיתן, צדקה, כתוב בגלל הדבר הזה יברכך השם Omer, kasuv ba'pasuk, acharei she'kasuv \"nason titen\" b'parshas Re'eh, \"patoach tiftach,\" \"nason titen,\" tzedakah, kasuv, \"biglal hadavar hazeh yevarechecha Hashem.\" אומר לך האפלאה, בגלל הדבר הזה, הדבר הזה פירושו של דבר, בגלל הדיבור שלך, לא בגלל הנתינה Omer lach ha'Afla'ah, biglal hadavar hazeh, hadavar hazeh, peirusho shel davar, biglal hadibur shelcha, lo biglal hanetinah. בגלל הדבר הזה, בגלל שאתה מדבר אליו, אתה מפייס אותו, בגלל זה תקבל. בגלל הדבר הזה, זה הכוונה בגלל הדבר הזה Biglal hadavar hazeh, biglal she'ata medaber eilav, ata mefayes oso, biglal zeh tekabel. Biglal hadavar hazeh, zeh hakavanah biglal hadavar hazeh.Parshas Ki Sisa, השם Hashem says I want us to give a מחצית השקל machatzis hashekel, and משה Moshe doesn't know what that means. השם Hashem shows him a מטבע של אש matbe'ah shel eish, a coin that's on fire. Many explanations, Rav Druk is suggesting, משה Moshe understood, why half shekel, a whole shekel? A whole shekel, why only a half? השם Hashem said because the money is only half of it. When you give צדקה tzedakah, when you help, the money takes care of half. But being on fire, the passion and the devotion and the energy and the love, that's the other half. There's an אפלאה Afla'ah when it says that um, 'נָתֹן תִּתֵּן' nason titen, it says that a person has to give צדקה tzedakah, 'כִּי בִּגְלַל הַדָּבָר הַזֶּה' ki biglal hadavar hazeh, and the אפלאה Afla'ah says 'בִּגְלַל הַדִּבּוּר הַזֶּה' biglal hadibur hazeh, not הַדָּבָר hadavar this thing, but a דִּבּוּר dibur, because of the way you speak. So when you hand the money, that's only the half. The other half is what you say when you give the money. Do you give your heart, the 'ווארעם קייט' varmkeit? Do you give the warmth? Do you give the love? Do you give the care? Do you lift the person up not only in what you give, but in how you give?כי היה צריך לדעת, כתוב בגלל בגלל זה. מה זה? הדבר הזה. הדבר הזה בא להגיד דיבור Ki hayah tzarich lada'as, kasuv biglal biglal zeh. Mah zeh? Hadavar hazeh. Hadavar hazeh ba l'hagid dibur. בזה מתיישב שאלת תוספות בבבא בתרא. הגמרא אומרת שכופין על מצוות צדקה. שואל תוספות כל מצוות עשה שמתן שכרו בצדו לא כופין. אין כפייה. אם התורה מגלה למשל, התורה מגלה שיש שכר, לא צריך לכפות B'zeh mityashev she'eilas Tosfos b'Bava Basra. HaGemara omeres shekofin al mitzvas tzedakah. Sho'el Tosfos, kol mitzvas asei shematan scharo b'tzido lo kofin. Ein kfiah. Im haTorah megalah, l'mashal, haTorah megalah sheyesh schar, lo tzarich likfot. אז למה כאן כופין? אומר האפלאה, לא, השכר זה לא על הצדקה, השכר זה על הדיבור. אז כופין על הצדקה. ככה אומר Az lama kan kofin? Omer ha'Afla'ah, lo. Ha'schar zeh lo al hatzedakah, ha'schar zeh al hadibur. Az kofin al hatzedakah. Kacha omer.The גמרא Gemara says that you're allowed to force, you can coerce somebody who's not giving צדקה tzedakah to do the right amount. So תוספות Tosfos wonders, any time the תורה Torah when it gives a מצוה mitzvah tells you the reward next to the מצוה mitzvah, you can't force. So why are we able to force here? So the אפלאה Afla'ah answers, because the reward that's given next to is for the reward of the speech, is the word the way you lift the person. But the צדקה tzedakah itself, the act, that's what the כפייה kfiah, that's what we're able to force.הגמרא, אני רוצה לעמוד על החשיבות הזאת. הגמרא, עוד מעט נעבור לפרשה, נראה שזה גם מרומז בפרשה. הגמרא אומרת, מספרת בבבא בתרא שהיה חסיד אחד שאליהו הנביא היה מגיע אליו כל יום. הגמרא בדף ז עמוד ב. יום אחד הוא עשה בית שער. בית שער, הכוונה שהוא עשה בית שער שלא יכנסו מיד לבית שלו. יש גדר ובית שער. מיד אליהו הנביא הפסיק להגיע. שואל החזון איש מה קרה שיש בית שער? האם בגלל זה הוא הפסיק לתת צדקה לעניים? אז הוא לא נקרא חסיד. איך יכול להיות שהגמרא קורא לו חסיד אם הוא הפסיק לתת צדקה? מסתבר, אומר החזון איש, שבבית שער שהוא שם את השומר הוא נתן לו חבילה של דולרים שכל אני שדופק הוא יתן לו. What was the problem? מה הבעיה? הבעיה שהוא לא הקשיב לעני, הוא לא שמע את העני. שבע עשנים, מה תותשמע? צעקת הדל, תקשיב ותושיע. לא מספיק תושיע, תקשיב. חלק מהצדקה זה לא רק הנתינה. חלק מהצדקה זה לשמוע, להקשיב, להבין, לחיות את השני. זה חלק חשוב מאוד. ואותו חסיד איבד את אליהו הנביא, הוא חילק את אותו כסף, אבל חסר לשמוע. משה רבנו כתוב נותן ליבו ועינו, ליוס מצרים. נותן עינו זה אחד ששם את העיניים, יודע איפה צריך עזרה. אבל אם אין את הלב, זה לא מספיק. לא מספיק שאתה תשים עיניים לתת עזרה. תתן את הלב שלך, שהוא ירגיש שאתה שומע אותו, שאתה מקשיב לו. זה אמר לו מחצית השקל זה רק חצי. יש חצי שני של ווארעם קייט, להקשיב, לשמוע. זה חלק גדול מהמצוות צדקה. HaGemara, ani rotzeh la'amod al hachashivus hazos. HaGemara, od me'at na'avor la'parsha, nir'eh shezeh gam merumaz ba'parsha. HaGemara omeres, mesaperes b'Bava Basra shehayah chasid echad she'Eliyahu HaNavi hayah magia eilav kol yom. HaGemara b'daf zayin amud beis. Yom echad hu asah beis sha'ar. Beis sha'ar, hakavanah she'hu asah beis sha'ar shelo yikansu miyad la'bayis shelo. Yesh gader v'beis sha'ar. Miyad Eliyahu HaNavi hifsik l'hagia. Sho'el haChazon Ish, mah karah sheyesh beis sha'ar? Ha'im biglal zeh hu hifsik latet tzedakah la'aniyim? Az hu lo nikra chasid. Eich yachol l'hiyos shehaGemara korah lo chasid im hu hifsik latet tzedakah? Mistaber, omer haChazon Ish, she'ba'beis sha'ar she'hu sam es hashomer, hu natan lo chavila shel dolarim, she'kol ani she'dofek hu yiten lo. What was the problem? Mah haba'ayah? HaBa'ayah, she'hu lo hikshiv la'ani, hu lo shama es ha'ani. Shava asanim, mah tutishmah? Tza'akas hadal, takshiv v'toshia. Lo maspik toshia, takshiv. Chelek me'hatzedakah zeh lo rak hanetinah. Chelek me'hatzedakah zeh lishmoa, l'hakshiv, l'havin, l'chyos es hasheini. Zeh chelek chashuv me'od. V'oso chasid ibed es Eliyahu HaNavi. Hu chilek es oso kesef. Aval chaser lishmoa. Moshe Rabbeinu kasuv, nosen libo v'einav, l'yos mei'tzarayim. Nosen einav zeh echad shesam es ha'einayim, yode'a eifo tzarich ezrah. Aval im ein es halev, zeh lo maspik. Lo maspik she'ata tasim einayim latet ezrah. Titen es halev shelcha, she'hu yargish she'ata shome'a oso, she'ata makshiv lo. Zeh amar lo machatzis hashekel zeh rak chatzi. Yesh chatzi sheini shel varmkeit, l'hakshiv, lishmoa. Zeh chelek gadol me'hamitzvas tzedakah.The גמרא Gemara says that אליהו הנביא Eliyahu HaNavi used to visit this חסיד chasid. And the חסיד chasid built a little entrance gateway to the home, and אליהו הנביא Eliyahu HaNavi no longer came. So the חזון איש Chazon Ish asks, why not? מסתמא Mistama, in that gateway, there was some money that when a poor person came, it would get distributed to them. So the צדקה tzedakah was still being given. So why would אליהו הנביא Eliyahu HaNavi stop coming? And how would he be a חסיד chasid? So the חזון איש Chazon Ish explains, because maybe the money was arriving at the person who needed it, but they didn't get the listening ear. They didn't get the person who dedicated the time. They didn't get the person who lifted their spirits by validating, by being מקשיב makshiv, by listening to them and by embracing them. So it's only a מחצית השקל machatzis hashekel. Half the job is giving the money, the resources to the person or the place or the institution that needs, but the other half is how we give and how we lift in the way that we give.בניסן נגאלו ובניסן עתידים להיגאל. וכתוב מפורש בפסוק, כתוב מפורש בפסוק, ושביה בצדקה. הרי איך נשוב חזרה? ציון במשפט תפדה ושביה, איך יחזרו שביה? הכוונה כל אלה מחוץ לארץ. ציון זה ירושלים, אז במשפט תפדה. ושביה זה כל האנשים מחוץ לארץ. והם ישובו. איך ושביה? איך? בצדקה. אז בניסן נגאלו, בניסן עתידים להיגאל. זה זמן של ויקהל פקודי, זה זמן של מעות חיטין. נרבה בעזרת השם בצדקה ונזכה כולנו במהרה שצריכים לתפוס את המטוסים לנסוע לארץ ישראל בעזרת השם בגאולה שלימה ובמהרה בימינו אמן. B'Nissan nigalu u'v'Nissan atidim l'higa'el. V'kasuv meforash ba'pasuk, kasuv meforash ba'pasuk, v'shaveha b'tzedakah. Harei eich nashuv chazarah? Tzion b'mishpat tipadeh v'shaveha. Eich yachzeru shaveha? Hakavanah kol eileh mi'chutz la'aretz. Tzion zeh Yerushalayim, az b'mishpat tipadeh. V'shaveha zeh kol ha'anashim mi'chutz la'aretz. V'hem yashuvu. Eich v'shaveha? Eich? B'tzedakah. Az b'Nissan nigalu, b'Nissan atidim l'higa'el. Zeh zman shel Vayakhel-Pekudei, zeh zman shel ma'os chitin. Narbeh b'ezras Hashem b'tzedakah v'nizkeh kulanu b'meheirah shetzrichim litfos es hametosim linso'a l'Eretz Yisrael b'ezras Hashem, b'geulah shleimah u'v'meheirah b'yameinu amen.In ניסן Nissan we were redeemed, in ניסן Nissan we will be redeemed. The נביא navi tells us we'll be redeemed with צדקה tzedakah. And therefore, if we want to be redeemed in ניסן Nissan, it's the time that we take care of those around us. It's the time that we help, and we should be זוכה zocheh to the גאולה שלימה במהרה בימינו, אמן geulah shleimah b'meheira b'yameinu, amen. to be able to come to ארץ ישראל Eretz Yisrael with the Rav. Does the ראש הישיבה Rosh Yeshiva have one more minute? יש עוד דקה לשאול שאלה Yesh od dakah lishol she'elah? What does ראש ישיבה Rosh Yeshiva מגיד maggid, what does ראש ישיבה Rosh Yeshiva say to those listening, when learning חומש Chumash, learning פרשה parsha. It's a שיעור shiur on פרשה parsha.What ספרים sfarim does the ראש הישיבה Rosh Yeshiva love to learn? Of course, the ראש הישיבה'ס Rosh Yeshiva's father, the דרוש מרדכי Drash Mordechai. What are the the favorite ספרים sfarim on the פרשה parsha of the ראש הישיבה Rosh Yeshiva that inspire the ראש הישיבה'ס Rosh Yeshiva's own thought? איזה ספרים ראש הישיבה אוהב ללמוד שזה משפיע על ראש הישיבה שיש לו את החידושים שלו Eizeh sfarim Rosh Yeshiva ohev lilmod she'zeh mashpia al Rosh Yeshiva she'yesh lo et ha'chidushim shelo?אני אגיד, זה קצת, זה קצת, זה קצת שאלה כללית כי זה, כי כל אחד אוהב צורה אחרת של של דרך לימוד, זה צורה אחרת. אבל הצורה בדרך כלל אני אוהב לשים לב לנקודות קטנות שאחרים לא כל כך שמים לב. אני לומד את הפרשה, אני לא מסתכל על פרשה כמו סיפור, כמו היסטוריה. אני שם לב, כאן יש מילה מיותרת, כאן יש סדר מיותר. אני מסתכל על הראשונים ועל המדרש. זה בפרט מה שאני מסתכל. חתם סופר קצת, כשאני מוציא ממנו לפעמים כמה וכמה דברים. ר' אליהו לאפיאן קצת, לוי יצחק קצת, ר' חיים שמואלביץ קצת. אבל אבל יותר אני מסתכל על המדרשים ועל הפרשי הרמב\"ן, אור החיים, המפרשי המקרא, אבן עזרא, האלשיך. דברים של מפרשי המקרא. ובפרט לשים לב, לא לעבור על הפסוקים כמו איזה, פשוט לעצור ולשים לב לנקודות שמוזכרות כאן מילה, שם מילה, שמזה אני מדקדק ומשתדל להוציא. וזה יותר סיעתא דשמיא, זה מתנה. Ani agid, zeh ktzat, zeh ktzat, zeh ktzat she'elah klalit ki zeh, ki kol echad ohev tzurah acheret shel shel derech limud, zeh tzurah acheret. Aval ha'tzurah b'derech klal ani ohev lasim lev l'nekudot ktanot she'acherim lo kol kach samim lev. Ani lomed et ha'parsha, ani lo mistakel al parsha k'mo sippur, k'mo historia. Ani sam lev, kan yesh milah meyuteret, kan yesh seder meyutar. Ani mistakel al ha'Rishonim v'al ha'Midrash. Zeh b'frat ma she'ani mistakel. Chasam Sofer ktzat, eh eh she'ani motzi mimeno lifamim kama v'kama dvarim. Reb Eliyahu Lopian ktzat, Levi Yitzchak ktzat, Reb Chaim Shmuelevitz ktzat. Aval aval yoter ani mistakel al ha'midrashim v'al ha'parshei ha'Ramban, Ohr HaChaim, ha'meforshei ha'mikra, Ibn Ezra, ha'Alshich. Dvarim shel meforshei ha'mikra. U'vifrat lasim lev, lo la'avor al ha'psukim k'mo eizeh, pashut la'atzor v'lasim lev l'nekudot she'muzkarot kan milah, sham milah, she'mi'zeh ani medakdek u'mishtadel l'hotzi. V'zeh yoter siyata dishmaya, zeh matanah.ראש הישיבה Rosh Yeshiva learns the ראשונים Rishonim on the פרשה parsha with the מדרש Midrash, not a lot of אחרונים Acharonim, a little bit here and there, but the style, the method, is not just to read a פסוק pasuk passively, but to look for the questions. Why is there an extra word? Why is this phrase? Why is in this order? And when when something jumps out as the question, that inspires itself the answer, and to rely a lot on the on the סיעתא דשמיא siyata dishmaya. The ראש הישיבה יש זכות גדולה ללמוד כל שבוע עם ר' חיים שליט\"א. אולי דקה, אולי מילה על Rosh Yeshiva, yesh zechus gedolah lilmod kol shavua im Reb Chaim shlit\"a. Ulai dakah, ulai milah al what's that like to have a חברותא chavrusa with with ר' חיים Reb Chaim, what's the experience of learning with someone who's כולה תורה kula Torah? The זכות zechus?אני אני מה הזכות שיש לי אני לא יודע, אבל אני אתן, רק שהציבור ייתן סיפור קטן, אני יכול לעמוד כאן לספר כל היום וכל הלילה על איזה זכות שיש לנו בר' חיים קנייבסקי. אני רוצה לספר סיפור קטן שיבינו מה מדובר כאן, שתי סיפורים, מה מדובר כאן, מה זה נקרא לימוד תורה של ר' חיים קנייבסקי. פעם אחת אני נכנסתי עם חמי לר' חיים קנייבסקי. חמי זה ר' מיכל זילבר, בדי לדף, שומעים אותו בקול הדף, בכל העולם, ש\"ס, דף היומי, כן. וחמי שואל אותו שיש חתם סופר, ויש דברי יואל, שניהם אותו דבר. הם אומרים שבכל התורה כולו, בתקופת התורה, ואותו דבר בתקופת המשנה, התנאים, לא קראו לבן אדם שתי שמות. ראובן לבד, שמעון לבד, לא קוראים שתי שמות. לי קוראים שלוש שמות, ישראל מאיר, כן? לא קראו שתי שמות. זה התחיל יותר מאוחר. ואז השווער שלי שואל את ר' חיים קנייבסקי שהוא זוכר משהו בדברי הימים ומשמר הלוויה למישהו שקוראים לו שתי שמות. חיים קנייבסקי אמר לו באיזה מקום, אתה מתכוון במשמר הלוויה, קוראים לו רוממתי עזר. הוא אמר לו איזה פרק, איזה פסוק, קוראים לו רוממתי עזר. השווער שלי היה המום. הוא אמר, אפילו גדול לפני 100 שנה לא היה יודע למי קוראים שתי שמות בכל תנ\"ך. בכל תנ\"ך. ואז ר' חיים קנייבסקי אמר לו, אז זה לא כל כך קשה הקושיה שלך. כי יכול להיות כמו שבת שבע זה שני מילים, אבל זה שם אחד. ובהלכה צריכים לכתוב את זה בגט באותו שורה. אז גם רוממתי עזר, למרות שזה שתי מילים, אולי זה שם אחד. ר' חיים קנייבסקי אמר לו, אבל לי יש קושיה אחרת. מה שהם אומרים שגם בתנאים לא כתבו שתי שמות. יש תוספתא בקידושין שכתוב, המקדש אישה על מנת שקוראים לי ראובן, והיו קוראים לו ראובן שמעון. או, כבר היו קוראים לו, רואים שזה דוגמא. ראובן שמעון זה ודאי שתי שמות. אז רואים שבתנאים כבר כן כתבו שתי שמות. זה נקרא היקף התורה. למי יש שתי שמות בתנ\"ך? איפה כתוב שתי שמות בתנאים? תוספתא. זה מושג שגדלות בתורה שאי אפשר לתאר. אני הייתי פעם עם ר' אברהם גנחובסקי, הוא היה גאון גדול, אני שמעתי עליו. נכנס פעם לר' חיים, שואל אותו מה השיעור של אבוקדו לאכול ברכה אחרונה. אתה יודע מה זה אבוקדו? כן, כן. שואל אותו ר' חיים, מה זה אבוקדו? אז ר' אברהם גנחובסקי אמר לכולנו שעמדנו שמה, מה למדנו מזה? מה למדנו מזה? אז האנשים אמרו לו, למדנו מזה שר' חיים חוץ מלימוד תורה לא מעניין אותו. ר' אברהם גנחובסקי אמר לו לא. למדנו מזה שבש\"ס בבלי, ירושלמי, ספרי, ספרא, ספרנו, רמב\"ם, שולחן ערוך, תורת כהנים, כל התורה כולה לא מוזכר המילה אבוקדו. כי אם היה מוזכר אבוקדו בכל התורה כולה, הוא היה יודע. זה הגדלות האדירה שיש לר' חיים קנייבסקי. גדלות של שקיעות בלימוד תורה. הוא אמר לי שהוא שוכח הכל כי הוא התפלל יום יום לקדוש ברוך הוא, שהוא רוצה לשכוח הכל שלא לימוד תורה, בשביל שיכנס עוד קצת בקומפיוטר של הראש, עוד קצת לימוד תורה. אז הוא מתפלל שישכח הכל, שלא יזכור כלום, שלא ידע כלום, שלא יזכור, מתפלל על זה יום יום, שלוש תפילות ביממה. שלא יזכור שום דבר, הוא רוצה כדי שהמוח ישאר מקום לעוד קצת לימוד תורה. זה נקרא, זה הזכות הגדולה שנקרא ר' חיים קנייבסקי. Ani, ani, ma ha'zechus she'yesh li ani lo yode'a, aval ani eten, rak she'ha'tzibur yiten sippur katan, ani yachol la'amod kan l'saper kol ha'yom v'chol ha'lailah al eizeh zechus she'yesh lanu b'Reb Chaim Kanievsky. Ani rotzeh l'saper sippur katan she'yavinu ma medubar kan, shtei sippurim, ma medubar kan, ma zeh nikra limud Torah shel Reb Chaim Kanievsky. Pa'am achat ani nichnasti im chami l'Reb Chaim Kanievsky. Chami zeh Reb Michel Zilber, b'dai l'daf, shom'im oto b'kol ha'daf, b'chol ha'olam, Shas, Daf HaYomi, ken. V'chami sho'el oto she'yesh Chasam Sofer, v'yesh Divrei Yoel, shneihem oto davar. Hem omrim she'b'chol ha'Torah kulah, b'tkufat ha'Torah, v'oto davar b'tkufat ha'Mishnah, ha'Tannaim, lo kar'u l'ven adam shtei shemot. Reuven l'vad, Shimon l'vad, lo kor'im shtei shemot. Li kor'im shlosh shemot, Yisrael Meir, ken? Lo kar'u shtei shemot. Zeh hitchil yoter me'uchar. V'az ha'shver sheli sho'el et Reb Chaim Kanievsky she'hu zocher mashu b'Divrei HaYamim u'Mishmar HaLevi'ah l'mishehu she'kor'im lo shtei shemot. Chaim Kanievsky amar lo b'eizeh makom, atah mitkaven b'mishmar ha'levi'ah, kor'im lo Romamti Ezer. Hu amar lo eizeh perek, eizeh pasuk, kor'im lo Romamti Ezer. Ha'shver sheli hayah hamum. Hu amar, afilu gadol lifnei me'ah shanah lo hayah yode'a l'mi kor'im shtei shemot b'chol Tanach. B'chol Tanach. V'az Reb Chaim Kanievsky amar lo, az zeh lo kol kach kasheh ha'kushia shelcha. Ki yachol liyot k'mo she'Bat Sheva zeh shnei milim, aval zeh shem echad. V'ba'halacha tzrichim lichtov et zeh b'get b'oto shurah. Az gam Romamti Ezer, lamrot she'zeh shtei milim, ulai zeh shem echad. Reb Chaim Kanievsky amar lo, aval li yesh kushia acheret. Ma she'hem omrim she'gam ba'tannaim lo katvu shtei shemot. Yesh Tosefta b'Kiddushin she'katuv, ha'mekadesh ishah al menat she'kor'im li Reuven, v'hayu kor'im lo Reuven Shimon. Oh, kvar hayu kor'im lo, ro'im she'zeh dugma. Reuven Shimon zeh vadai shtei shemot. Az ro'im she'ba'tannaim kvar ken katvu shtei shemot. Zeh nikra hekef ha'Torah. L'mi yesh shtei shemot ba'Tanach? Eifo katuv shtei shemot ba'tannaim? Tosefta. Zeh musag she'gadlus ba'Torah she'ee efshar l'ta'er. Ani hayiti pa'am im Reb Avraham Genachowski, hu hayah gaon gadol, ani shamati alav. Nichnas pa'am l'Reb Chaim, sho'el oto ma ha'shiur shel avocado l'echol bracha achrona. Atah yode'a ma zeh avocado? Ken, ken. Sho'el oto Reb Chaim, ma zeh avocado? Az Reb Avraham Genachowski amar l'chulanu she'amadnu shamah, ma lamadnu mi'zeh? Ma lamadnu mi'zeh? Az ha'anashim amru lo, lamadnu mi'zeh she'Reb Chaim chutz mi'limud Torah lo me'anyen oto. Reb Avraham Genachowski amar lo lo. Lamadnu mi'zeh she'b'Shas Bavli, Yerushalmi, Sifri, Sifra, Siforno, Rambam, Shulchan Aruch, Toras Kohanim, kol ha'Torah kulah lo muzkar ha'milah avocado. Ki im hayah muzkar avocado b'kol ha'Torah kulah, hu hayah yode'a. Zeh ha'gadlus ha'adirah she'yesh l'Reb Chaim Kanievsky. Gadlus shel shkius b'limud Torah. Hu amar li she'hu shoche'ach hakol ki hu hitpalel yom yom la'Kadosh Baruch Hu, she'hu rotzeh lishko'ach hakol she'lo limud Torah, bishvil she'yikanes od ktzat ba'computer shel ha'rosh, od ktzat limud Torah. Az hu mitpalel she'yishkach hakol, she'lo yizkor klum, she'lo yeda klum, she'lo yizkor, mitpalel al zeh yom yom, shlosh tefillot b'yemamah. She'lo yizkor shum davar, hu rotzeh kedei she'ha'moach yisha'er makom l'od ktzat limud Torah. Zeh nikra, zeh ha'zechus ha'gedolah she'nikra Reb Chaim Kanievsky.The ראש ישיבה Rosh Yeshiva has the זכות zechus to learn with ר' חיים קנייבסקי Reb Chaim Kanievsky twice a week and is very close with him. I asked him what the experience is like. He said ר' חיים Reb Chaim just has a a global view of the whole world through תורה Torah. He's just holding in all of תורה Torah and sees the world through תורה Torah, understands it through תורה Torah. He once took his father-in-law in to see ר' חיים Reb Chaim, and his father-in-law asked him, he said, you know, today people have two names, many people have two names, some have three names. But we don't find in תנ\"ך Tanach anyone with two names, among the תנאים Tannaim people with two names. When did it start? Why do we have it? So ר' חיים Reb Chaim said we do have once in דברי הימים Divrei HaYamim, and he told him the פרק perek and the פסוק pasuk and the two names that appeared there, I can't even remember from the story, but he but he remembered where in דברי הימים Divrei HaYamim. But he said, but you know maybe you could read it as one name because just like בת שבע Bat Sheva is is one name but it could be written like two, but it has to be on the same line in in the הלכה halacha of a גט get. So to these two names could be written as one, so maybe a person wouldn't see that or remember it as two names. He said, but there is a תוספתא Tosefta, a תוספתא Tosefta in קידושין Kiddushin that says that a person is known as ראובן Reuven, but a person whose name is ראובן Reuven but they're known as ראובן שמעון Reuven Shimon. So there you see that you have an example of somebody being known by two names. So ר' חיים Reb Chaim was holding the notion of two names, a תוספתא Tosefta in קידושין Kiddushin, exactly which פרק perek, which פסוק pasuk in דברי הימים Divrei HaYamim, an obscure name, who had those, who had those two names. But if it's in תורה Torah, it was part of his memory, it's the view of how he sees the world. And the other story is once with a bunch with with with several חשובי רבנים chashuvei rabbanim with ר' חיים Reb Chaim, they asked what ברכה אחרונה bracha achrona you say on an avocado, and ר' חיים Reb Chaim asked, what's an avocado? So afterwards they're reflecting on it, they said, what did we learn? Not that ר' חיים'ס Reb Chaim's head is so much in תורה Torah, he doesn't know what an avocado is. What you learned is that in all of תנ\"ך Tanach and all of, in all of תנאים, ש\"ס בבלי, ירושלמי Tannaim, Shas Bavli, Yerushalmi, ספרא, ספרי, מדרש, מכילתא Sifra, Sifri, Midrash, Mechilta, in all of the writings, the word avocado clearly doesn't appear because if it did, ר' חיים Reb Chaim would be familiar. If he's not familiar, you know it doesn't appear in תורה Torah. And ר' חיים Reb Chaim davens every day that he should forget. He wants to make room so that something new can come in. He's so holding in כל התורה כולה kol haTorah kulah that his his biggest wish and his hope to הקדוש ברוך הוא HaKadosh Baruch Hu is that he should forget something so there's room to reestablish and to put more in. What an experience, what a great זכות zechus. It's been a great זכות zechus for us to be able to have ר' דרוק Reb Druk and to learn the ספרים sfarim. Each week we share from each here, I've marked off כל שבוע kol shavua, each week the דברי תורה divrei Torah we're going to share from that week. And I know that you enjoy, and what a זכות zechus it is for us to spend time and to meet the author, the מחבר mechaber himself, ר' דרוק Reb Druk. So I want to wish ר' דרוק Reb Druk you should have, you should you should feel well and be safe and healthy and go back to ארץ ישראל Eretz Yisrael. There's the many, many, many ישיבות yeshivos that he raises for and that he's responsible and the שיעורים shiurim he gives every single day, beginning before the crack of dawn at the כותל Kotel every morning, and four שיעורים shiurim a day in ישיבות yeshivos all around ארץ ישראל Eretz Yisrael. הקדוש ברוך הוא HaKadosh Baruch Hu should continue to give the ראש הישיבה Rosh Yeshiva strength and the ability to teach תורה Torah in such an inspiring way, and for us all.יישר כוח. Yashar koach.תודה רבה. Toda raba.
