Transcript
Good morning. Good morning, בוקר טוב boker tov. Welcome back to Parsha Perspectives for today. As Talia just mentioned, raise your hand if you're not a BRS member. I'm going to do that. I'm going there. Raise your hand. Non-members of BRS. Members of BRS, you do your part for BRS and we're so grateful for your support. If you're not a member of BRS and you've not contributed yet, then how could you benefit and enjoy and not do your part? So we invite you, and we welcome you, and we want you, and we need your partnership. So, as you are listening, whether you're live and in person, or you're watching online live or later, take out your phone right now and go to brsonline.org/global, brsonline.org/global, and do your part. A modest contribution, a more meaningful contribution. 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We thank you, and the sooner that you do and we reach our goal, the less that you'll have to hear me talk about it.Our פרשה parsha שיר shiur is generously sponsored by Becky and Avi Katz and family in memory of David Grossman, לילוי נשמת דוד בן מנחם מנוש l'ilui nishmas David ben Menachem Manush. This morning's שיר shiur is sponsored by Sarah Margolese in memory of her husband, our good friend Israel Margolese. Israel Margolese בן יוסף מאיר ben Yosef Meir, and in memory of Esti Maskowitz, אסתר טילא בת ר' יהודה פנחס Esther Tila bas Rav Yehuda Pinchas. Also sponsored by the Geller and Alter families, לילוי נשמת Howard Geller, חיים דוד בן יהודה לייב Chaim David ben Yehuda Leib, on his ninth יארצייט yahrtzeit on the 9th of אדר Adar. Thank you to all of our sponsors. Thank you to our members and our global members who enable and support all of the wonderful Torah learning.פרשת תצוה Parshas Tetzaveh, page 464 in the Artscroll Stone חומש Chumash. ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלות נר תמיד V'atah tetzaveh es bnei Yisrael v'yikchu eilecha shemen zayis zach kasis lamo'or l'haalos ner tamid. We continue, we've pivoted, the second half of the book of שמות Shmos is the story of the משכן Mishkan, the building of the משכן Mishkan, the Tabernacle, the design and the materials and the function of the כלים keilim, of the utensils that are found therein. ואתה V'atah, and you, תצוה את בני ישראל tetzaveh es bnei Yisrael, משה Moshe is told to command the Jewish people ויקחו לך v'yikchu lecha and take שמן זית זך shemen zayis zach, take clear olive oil. Who's the you? ואתה V'atah, and you. Who's the you? Who is being spoken to here? משה Moshe. And we don't use his name. בעל הטורים Baal HaTurim and others quote that this פרשה parsha does not have משה's Moshe's name in it. Not necessarily an accurate, the only פרשה parsha in the Torah that doesn't have משה's Moshe's name herein. Today is ז' אדר Zayin Adar, the anniversary of משה's Moshe's death, also the anniversary of משה's Moshe's birth. ז' אדר Zayin Adar. חברה קדישא Chevra Kadisha will mark tonight, our חברה קדישא Chevra Kadisha, our incredible חברה קדישא Chevra Kadisha, marks the annual חברה קדישא Chevra Kadisha dinner on משה רבינו's Moshe Rabbeinu's birthday and death. השם Hashem himself was the חברה קדישא Chevra Kadisha. השם Hashem did the טהרה tahara on משה Moshe, חברה Chevra had off that day. And therefore it's the day of the חברה קדישא Chevra Kadisha, ז' אדר Zayin Adar dinner. ואתה תצוה V'atah tetzaveh, not a coincidence, ז' אדר Zayin Adar is always the פרשה parsha that doesn't have משה's Moshe's name in it, משה's Moshe's great ענוה anavah, humility.We've shared in the past the insight of the great Lubavitcher Rebbe זצ\"ל zatzal, that משה Moshe does appear in the פרשה parsha, he appears even in a higher form than he ordinarily does. Normally משה Moshe is limited or contained by his name, משה Moshe, but here he's actually referenced at a higher level, not contained by his name and even higher level as ואתה v'atah, and you. And you sounds rude. You. You sounds rude, right? To not use someone's name. We see it as a greater act or expression of affection to use someone's name. It's a very powerful thing. Next time you're checking out at Publix and you bother to see the name of the person checking you out and you thank them, \"Thanks, Bob. Thanks, Jan. Thanks, Berel,\" whoever's checking you out, you will see them light up. They're a person, they're not an invisible, anonymous individual. They're a person when you use a name. We think a name is an act of expression, and we think of hey you as rude. Right? You ask people who are newly weds what they're calling their in-laws. And some struggle to say Mom or Dad or Mommy or Abba or adopt the name of calling their in-laws, so they call them you until they have a child and they can call them Bubby or Zaidy or Saba or Safta. Now they can exhale, now it's easy, now they can just call them that. But they say you, but you is rude. But the Babba said, no, ואתה v'atah is a higher level. A name is limiting. A name is a boundary. A name tries to capture us under that description, but you is the essence. So this פרשה parsha is actually revealing and reflecting משה's Moshe's essence, and we're not going to go into it because we've spoken about it in years past. That's what מרדכי Mordechai is telling Esther too. ואת ובית אביך תאבדו v'at u'veis avich toveidu, ואת v'at, you will lose your essence, your mission, why you're here. Esther, your name will go down. You are one of the king's wives. You'll be recalled in the books of Persia as one of the queens of Persia. The name Esther, but the ואת v'at, the who you are, your essence, your personal mission, why you're here, if you neglect this opportunity, if you don't take advantage, מי יודע אם לעת כזאת הגעת למלכות mi yodea im l'eis kazos higaat l'malchus, this is why you're here, then you will lose your essence. You will violate your very mission. So this פרשה parsha the Rebbe said, ואתה v'atah is actually an elevated expression of משה's Moshe's essence, his mission, not limited by the name.We've spoken about that in the past. But I want to begin with an insight of a friend of the Rebbe, Rav Soloveitchik, a classmate, Rav Soloveitchik, who writes, פרשת תצוה Parshas Tetzaveh is the only פרשה parsha, excluding those in ספר בראשית Sefer Bereishis in which משה's Moshe's name is not mentioned. משה Moshe is referred to only in the second person singular, you. The וילנא גאון Vilna Gaon states that the פרשת תצוה Parshas Tetzaveh does not contain משה's Moshe's name because this is the פרשה parsha most often read during the week of ז' אדר Zayin Adar, the day of משה's Moshe's death. The conceptual link between the פרשה parsha and this date seems obscure. Right, that status stat or that fact we all know. ז' אדר Zayin Adar dinners around the world tonight, someone will mention, תצוה Tetzaveh, משה's Moshe's name doesn't appear, ז' אדר Zayin Adar, the day of his death. Okay. What's the connection? Cute. What's that about? What's the פנימיות pnimius? What's the deeper meaning or significance of that? So listen to what the Rav says, very, very profound. It is in פרשת תצוה Parshas Tetzaveh that משה Moshe was informed he was not to be the כהן גדול Kohen Gadol. Despite being the most obvious choice for the position. משה Moshe was the redeemer. He saved Israel from annihilation during the Golden Calf incident. משה Moshe had the strongest claim to this position. And yet here he was informed of the loss through these words. Go to פרק כ\"ט פסוק א Perek Chaf Tes Pasuk Aleph. והקרבת אליך את אהרן אחיך ואת בניו אתו מתוך בני ישראל לכהנו לי אהרן נדב ואביהוא אלעזר ואיתמר בני אהרן V'hikravta eilecha es Aharon achicha v'es banav ito mitoch bnei Yisrael l'chahano li Aharon Nadav v'Avihu Elazar v'Isamar bnei Aharon. Right? Just two פסוקים pesukim later. Now, bring near to you אהרן Aharon, your brother, and with his sons from among the children of Israel, אהרן, נדב, ואביהוא, אלעזר, ואיתמר Aharon, Nadav, v'Avihu, Elazar, v'Isamar, sons of אהרן Aharon, they are going to be the כהנים kohanim. Meaning, they and not you. משה Moshe, I know you thought you were the chief candidate. You were the leading candidate. The polls showed that you were way ahead. I know you thought that you had it. However, you need to know, it's not you. It's not you. הקרב אליך Hakreiv eilecha. You need to bring close to you and you're going to coronate with oil. Who's going to serve? אהרן Aharon and his four sons. At this point, still four sons. Maybe he had more, maybe we'll get to. But these four sons. It's in our פרשה parsha, not deep, very beginning of our פרשה parsha, that משה Moshe finds out that that great position of distinction, not honor, because משה Moshe is the most humble of all men, but distinction, to be the כהן גדול Kohen Gadol, to serve, to do the עבודת יום כיפור avodas Yom Kippur, to have that position of distinction, כהן גדול Kohen Gadol, it's not going to you משה Moshe, it's going to your brother, it's going to your brother אהרן Aharon.משה Moshe lost his right to assume the priesthood, why? Why did it go to אהרן Aharon, not him? He's the redeemer. He's the one who achieves atonement and forgiveness as the חטא העגל cheit ha'eigel. משה Moshe is the logical choice. So why doesn't it go to him? He loses that as a result of a conversation between השם Hashem and משה Moshe back in פרשת שמות Parshas Shmos, in פרק ד' פסוק א' Perek Daled Pasuk Aleph. משה Moshe initially refused to accept the mission that God had assumed that God had insisted he assume to confront פרעה Paro and free the nation. משה Moshe argued that he could not lead the people, why? Because he was a stutterer. To which השם Hashem replied, he would help him articulate during his confrontation with פרעה Paro. השם Hashem recruits משה Moshe and what does משה Moshe say? לא איש דברים אנכי lo ish devarim anochi. Not so eloquent, I'm not so articulate. It's not really for me. I'm shy. I don't like the speaking part. Thank you, but no thank you. משה Moshe demures, he hesitates. He pushes away השם Hashem. Despite this assurance, השם Hashem says I got your back. I'll put the words in your mouth. אהרן Aharon will do the speaking, but I'm telling you, you are the man. I've asked you. And despite that assurance, משה Moshe once again refused, asking השם Hashem to send someone else. Torah then tells us that ויחר אף vayichar af. השם Hashem got angry against משה Moshe. And he said, is there not אהרן Aharon your brother, the לוי Levi? I know he'll surely speak. And רש\"י Rashi asks, go back to פרק ד' פסוק י\"ד Perek Daled Pasuk Yud Daled. ד' י\"ד Daled Yud Daled. What's the פסוק pasuk? He says, what about your brother? You think that you have an out because you're not going to speak well, but what about your brother? Your brother could do your speaking. You know, your brother the, אהרן Aharon, the לוי Levi. Why was it necessary to again tell משה Moshe, your brother the לוי Levi? משה Moshe didn't know that his brother אהרן Aharon was a לוי Levi? He's his brother. They're both from the tribe of לוי Levi. Pretty clear to משה Moshe that אהרן Aharon is also a לוי Levi. So רש\"י Rashi quotes the גמרא זבחים Gemara Zevachim. רבי יהושע בן קרחה Rabbi Yehoshua ben Karcha said, every expression of anger written in the Torah uses the term חרון אף charon af. Here, however, we do not find a punishment for משה Moshe. Even though the expression of the anger that השם Hashem expressed on משה's Moshe's repeated refusal was ויחר אף vayichar af. רבי יוסי Rabbi Yosi answered, here too, there is a punishment. The word לוי Levi was inserted here. אהרן Aharon was destined to be a לוי Levi, while משה Moshe was to be the כהן Kohen. But now אהרן Aharon will be the כהן Kohen and משה Moshe will be the לוי Levi. There's an allusion in the Torah to the fact that השם Hashem replaced. אהרן Aharon was going to be the לוי Levi, you were going to be the כהן Kohen. But I tried to recruit you over and over, and you refused your mission. You pushed away your mission, and because of that, you lost the כהונה kehunah.This פרשה parsha, says Rav Soloveitchik, marks a major turning point in משה's Moshe's life. Had משה Moshe become the כהן גדול Kohen Gadol, the בית המקדש Beis Hamikdash would have never been destroyed. Had משה Moshe not initially refused his leadership role, the exodus would have constituted a permanent, not temporary redemption. This פרשה parsha alludes to a dislocation in Jewish history. משה's Moshe's name is not mentioned for he could only give instructions to אהרן Aharon, but the עבודה avodah would be done only by אהרן Aharon. The פרשה parsha which does not contain משה's Moshe's name coincides with ז' אדר Zayin Adar because in a sense, this פרשה parsha marks the beginning of משה's Moshe's death. It's a very powerful image. We're about to read a lot more, we're only on ספר שמות Sefer Shmos. ויקרא במדבר דברים Vayikra Bamidbar Devarim yet wait for us. And yet, this is a turning point. משה Moshe not becoming the כהן Kohen and being satisfied being a לוי Levi, which means he wasn't going to play the role he could have and should have played in life. And he wasn't going to create the condition of a permanent בית המקדש Beis Hamikdash and a permanent גאולה geulah. It is the beginning of his death. The Egyptian redemption did not result in the permanent redemption of the Jewish people. משה Moshe died prior to entering the land. And that's why the פרשה parsha in which משה's Moshe's name does not appear is the same week of משה's Moshe's death, because this פרשה parsha is the beginning of his death. Or put differently, to make it a Parsha perspective for today for all of us, put differently, everyone of us has a unique mission and purpose in this world. And when we fail to fulfill it, when we run away from it, when we try to say, השם Hashem, let someone else do it. Someone else can lead or be the chair of that committee or initiate that project or play that role or donate to the global campaign of the Boker Tone synagogue. Let someone else do it. When we run away from our mission, it is the beginning of our demise. It is the beginning of our death. We're here for a reason, a purpose. מה חובתו של אדם בעולמו Ma chovaso shel adam b'olamo, why are we here? What difference are we meant to make? What is our purpose and mission in the world? Why did we wake up this morning? Why רבה אמונתך rabbah emunasecha does השם Hashem have a lot of faith in us? When we accept it and we run with it and we try to fulfill it, we're never more alive. And when we run away from it, the story of יונה Yonah, trying to run away from his mission, but it chases him and it chases all of us. When we try to run away from it, or when we fail to fulfill it, it is the beginning of our death. And that is the connection and that is the insight at the beginning of our פרשה parsha.פרק כ\"ח פסוק ב' Perek Chaf Ches Pasuk Beis. So the כהנים kohanim and their vestments. ועשית בגדי קודש לאהרן אחיך לכבוד ולתפארת V'asisa bigdei kodesh l'Aharon achicha l'chavod ul'sifares. Why are the בגדי קהונה bigdei kehuna? לכבוד ולתפארת L'chavod ul'sifares. They're there for glory and splendor. Which I would think would be the antithesis of the משכן Mishkan. The משכן Mishkan is a dwelling place for God, should be all about simplicity, humility. Why is it ornate, splendor, ostentatious? How do those reconcile? Speak to חכמי לב אשר מלאתיו רוח חכמה ועשו את בגדי אהרן לקדשו לכהנו לי chachmei lev asher mileisiv ruach chachmah v'asu es bigdei Aharon l'kadsho l'chahano li. And what is the purpose? לקדשו L'kadsho, sanctify them, לכהנו לי l'chahano li. So which is it? Is it לכבוד ולתפארת l'chavod ul'sifares? Is it for glory and splendor? Is it a fashion statement to draw attention and honor? Or is it לכהנו לי l'chahano li? Seems like a contradiction. And why do you have to be a חכמי לב chachmei lev? Why do you have to be so discerning and wise of heart? You have to be a good tailor. You have to be a good seamstress. You have to be a good fashion designer. Why do you have to be חכם לב chacham lev? We're not answering any of these questions, but I want you to think about all of them. אלה הבגדים Eileh habegadim. So now we get to list what they are. חשן ואפוד ומעיל וכתונת תשבץ מצנפת ואבנט choshen v'eifod u'me'il u'chsiones tashbeitz mitznefes v'avneit, and make them לכהנו לי l'chahano li to serve me. Skip to פסוק י\"ב pasuk yud beis. פרק כ\"ח פסוק י\"ב Perek Chaf Ches Pasuk Yud Beis. ושמת את שתי האבנים על כתפות האפוד V'samta es shnei ha'avanim al kis'fos ha'eifod, place the stones on the shoulder straps of the אפוד eifod. Why? אבני זכרון לבני ישראל Avnei zikaron livnei Yisrael. אהרן Aharon will carry the names before השם Hashem on both of his shoulders as a remembrance. The names of the Jewish people, the 12 שבטים shevatim appeared in two places, on the shoulder straps and also on the חשן choshen, on the breastplate. They're on the אפוד eifod and on the חשן choshen. So we start. ונסה אהרן V'nasa Aharon, he carries their names. He carries their names.So רבי חזקאל לוינשטיין Rav Yechezkel Levenstein, he wonders. The פסוק pasuk says what's the purpose of them? אבני זכרון לבני ישראל Avnei zikaron livnei Yisrael. Place both stones on the shoulder straps of the אפוד eifod, remembrance stones for the Jewish people. The same thing is said later in our פרשה parsha, פסוק כ\"ט pasuk chaf tes, if you skip ahead, where it says, ונסה אהרן את שמות בני ישראל בחשן המשפט על לבו בבואו אל הקודש v'nasa Aharon es shmos bnei Yisrael b'choshen hamishpat al libo b'vo'o el hakodesh. Why is he have these stones? לזכרון l'zikaron for whom? לפני השם תמיד lifnei Hashem tamid. So the stones are on the shoulder straps for him to remember. And they're on the, they're on the אפוד eifod, they're on the חשן choshen rather, the breastplate for who to remember? לזכרון לפני l'zikaron lifnei השם Hashem. Why do you have to remember something? Because you are likely to forget. Memory is the opposite of forgetfulness. Remember is the opposite, the antonym for forget. Is forgetting שייך shayach to השם Hashem? The Almighty doesn't forget. He's omnipotent and infinite and perfect. He's all knowing. He doesn't forget. He doesn't have senior moments. He's older than all of us, and he doesn't ever forget. So what do you mean לזכרון לפני השם zikaron lifnei Hashem? Why does he have to remember? Says Rav Yechezkel, והחשן והאפוד מלמדים את בני ישראל שיעמדו במעשה השם יתברך ויעשו תמיד פעולות מיוחדות לזכרון V'hachoshen v'ha'eifod melamdim es bnei Yisrael sheya'amdu b'maaseh Hashem yisbarach v'ya'asu tamid peulos meyuchados l'zikaron. We have to emulate and imitate השם Hashem and do things that will remind us. להזכיר להם אפילו את הדברים הברורים שלא ישתכחו מהם L'hazkir lahem afilu es hadevarim habrurim shelo yishtakchu meihem. Memory is not only the opposite of forgetfulness, memory is emphasis and focus. Memory we invoke memory not when we're worried we're going to forget, but when we want to draw attention and focus. שאפילו הקדוש ברוך הוא שאין לו שום שכיחה, גם הוא ציווה להכניס בחשן והאפוד זכרון לבני ישראל She'afilu haKadosh Baruch Hu she'ein lo shum shichicha, gam hu tzivah l'hachnis bachoshen v'ha'eifod zikaron livnei Yisrael. Even the Almighty for whom there is no forgetfulness, we arrange the stones and we invoke all the שבטים shevatim, the children of השם Hashem to remind him we're here, we're your children, don't forget us and love us. He can't forget us. But we want him to focus on us. זה גם אחד מטעמי הצורך בתפילה. שלכאורה תמוה וכי צריך אנו להזכיר כל כמה שעות כל צרכי יוסף שהוא אצל הקדוש ברוך הוא, וכי אינו רואה הכל בכל איזה שעה? אלא נקבע כך, כי בדרך זה נדע שאנו תלויים בכל עת ושעה במאמרי פי השם יתברך, ולכן נזכה לשלוש תפילות ביום Zeh gam echad mita'amei hatzorech b'tefillah, shelichora tamua, v'chi tzarich anu l'hazkir kol kama sha'os kol tzorchei yosef shehu eitzel haKadosh Baruch Hu, v'chi eino ro'eh hakol b'chol eizeh sha'ah? Ela nikva kach, ki b'derech zeh neida she'anu tluyim b'chol eis v'sha'ah b'maamarei pi Hashem yisbarach, v'lachein nizkeh l'shalosh tefillos b'yom. In his אור יחזקאל Or Yechezkel, he writes, משגיח mashgiach, that's why we daven three times a day. השם Hashem doesn't forget we're here or he knows our needs better than we do. But we invoke his memory, we remind him we're here because we want him to focus. That's the way of creating a connection and a bond.The opening two words of יזכור Yizkor. יזכור Yizkor, the יזכור Yizkor prayer that people say when they've lost a loved one, what are the opening two words of יזכור Yizkor? יזכור Yizkor אלוקים Elokim. We think of יזכור Yizkor as for us to remember, we light the יזכור Yizkor candle, we remember and remind ourselves of our loved ones who are not here. יזכור Yizkor will be said on פסח Pesach and then again on שבועות Shavuos and then on יום כיפור Yom Kippur and on סוכות Sukkos, four times a year. But יזכור Yizkor is not about people remembering their loved ones. The first two words of יזכור Yizkor are יזכור Yizkor אלוקים Elokim. Because we're not only invoking our memory, we're trying to bring attention and invoke a connection to השם Hashem. So just like we're asking השם Hashem to focus even on that which he couldn't forget, we need to do the same. The most important things in the world that we know the most are sometimes the easiest to neglect and forget. And we need to create reminders. We need to create rituals and stimuli that are reminders to focus on that which is most important. Now in our davening, when we want to earn merit or invoke merit, whom do we mention? אלקי אברהם יצחק ויעקב Elokei Avraham Yitzchak v'Yaakov. And yet, here on the אפוד eifod, here on the חשן choshen, we have the 12 שבטים shevatim, not אברהם יצחק ויעקב Avraham Yitzchak v'Yaakov. Why? How come our davening doesn't begin with the 12 שבטים shevatim? And how come the חשן choshen doesn't include the אבות avos? I'll add that to the questions for you to think about that I'm not going to answer.פרק כ\"ח פסוק ל\"ד Perek Chaf Ches Pasuk Lamed Daled. The robe of the אפוד eifod. The bottom of the robe of the אפוד eifod. מעיל האפוד כולו תכלת Me'il ha'eifod kulo techeiles. Make the robe of the אפוד eifod entirely out of turquoise wool. וכי פי ראש בתוכו u'chi pi rosh b'socho, the head opening folded over, otherwise known as a hem. ספה יהיה לפי סביב מעשה אורג כפי תחרא יהיה לו לא יקרע safah yiheyeh l'fiv saviv maaseh oreg k'fi tachra yiheyeh lo, lo yikarei'a. Over the border all around the weaver's work, like an opening of a coat of mail, so it can't be torn. Why do we have a hem around the edge of an article of clothing? So it doesn't easily tear. So it doesn't easily tear. ועשית על שוליו רמוני תכלת וארגמן ותולעת שני על שוליו סביב V'asisa al shulav rimonei techeiles v'argaman v'sola'as shani al shulav saviv and make on its hem pomegranates of turquoise, purple and scarlet wool on its hem all around, and פעמוני זהב pa'amonei zahav, page 472. פעמוני זהב pa'amonei zahav, golden bells between them, בתוכם סביב b'socham saviv, all around and between them golden, golden bells, golden bells.So the גמרא ערכין Gemara Erchin tells us about these bells. המעיל מכפר על לשון הרע Hame'il mechaper al lashon hara. Each of the garments in the משכן Mishkan atoned for another mistake that we make, another poor judgment that we show. The different garments in the משכן Mishkan would atone for the mistakes that כלל ישראל Klal Yisrael make. What did the מעיל me'il atone for? The כהן Kohen wore the מעיל me'il under the אפוד eifod. What did it atone for? The גמרא ערכין דף ט\"ז Gemara Erchin Daf Tes Zayin says מעיל מכפר על לשון הרע me'il mechaper al lashon hara. The מעיל me'il atones for gossip, abuse of the power of speech. אמר הקדוש ברוך הוא, יבא דבר שבקול ויכפר על מעשה קול Amar haKadosh Baruch Hu, yavo davar she'b'kol v'yechaper al ma'aseh kol. The bells when the כהן Kohen would walk with a garment with bells on the bottom, it would make a noise, it would ring. So let the thing that produces a sound atone for the people who produced the wrong sounds. You raise your voice, you get angry, you speak לשון הרע lashon hara and gossip. You use our voice, we use our voices the wrong way. Let the מעיל me'il with its voice, with the bells that ring, let it atone. A bell was found several years ago. I've mentioned the past. They've now excavated by the way, all the way from עיר דוד Ir David, you can now walk up all the way to under the כותל Kosel plaza. You could go all the way the same path that our ancestors walked at the time of the בית המקדש Beis Hamikdash when they would make their way up. You can now walk all the way up. It's unbelievable the excavations. It's extraordinary. And in those excavations, they found one of these bells. They found one of these bells. פעמונים רימונים pa'amonim rimonim, they found them.חפץ חיים Chofetz Chaim wonders. את הקול של בגדיאל ישמיע הפעמונים, לשם מה היו רימונים שאינם משמיעים כל קול, ולא הסביר מה עניינים? Es hakol shel bigdei'el yashmia ha'pa'amonim, l'shem ma hayu rimonim she'einam mashmi'im kol kol? V'lo hisbir ma inyanim? We know that there were alternating bells. Some had the center of the bell. What's that called? Inbal? Oh. Oh, Larome. Inbal. Some have the bell, and others were empty. Others were just, what's that called? The bell. Others were just the bell without the inbal. So if the קול kol, the sound that was produced is what created the כפרה kapparah, the atonement, why did we have bells without the ringer? Excuse me if I call it the ringer. The clapper. הגמרא בחולין The Gemara in Chullin, I'm getting a whole education here. מה אומנותו של אדם בעולם הזה יעשה עצמו כאילם? יכול אף לדברי תורה קיין? תלמוד לומר צדק תדברון. תפקיד הדיבור הוא לימוד תורה וכאשר אינו יכול לדבר, על לאו לשים עצמו כאילם Ma umnaso shel adam ba'olam hazeh ya'aseh atzmo k'ileim? Yachol af l'divrei Torah kein? Talmud lomar tzedek t'daberun. Tafkid hadibur hu limud Torah v'ka'asher eino yachol l'daber, alav l'sim atzmo k'ileim. The power of speech is to know when to speak and when to be silent. It's not always what to say. It's not replacing the wrong thing to say with the right thing to say. It's knowing sometimes the virtue of silence. זה מה שנרמז ברימונים, שלעיל הפעמונים לסירוגין. שעל אדם שאינו לומד תורה, ואיזה סיבה שישתוק? ואז כאשר מתנהג באופן זה, אז ונשמע קולו בבואו אל הקודש, שיקבל מסע טוב תורתו ותפילתו לרצון Zeh mah shenirmaz b'rimonim, shele'il ha'pa'amonim l'serugin. she'al adam she'eino lomeid Torah, v'eizeh sibah sheyishtok? v'az ka'asher misnaheig b'ofen zeh, az v'nishmah kolo b'vo'o el haKodesh, sheyiskabel ma'aseh tov Toraso u'tefilaso l'ratzon. When you know how to be silent, you're speaking volumes. So alternating were bells with clappers and bells that were empty, so that we would learn the lesson. What is מכפר mechaper on the עון avon of דיבור dibur is not only saying the wrong things replacing it with the right things, but saying the right things and also knowing when to not say anything at all. It's a tremendous power in a virtue in silence. There's no value to always speaking. There's no value to always speaking. משה רבינו Moshe Rabbeinu says, we learn more from when we're quiet than when we speak. We're given two ears and one mouth. There is a virtue and a value to silence. Rebbe says, when a child learns to speak, we get so excited, we clap. They said their first word. They said their first sentence. We're so excited they start speaking. But we never teach them how to stop. We don't say, you stopped talking, yay! You're getting a lot of trouble if you try to do that. You put them in therapy, it'll be very expensive, they'll write a book, they'll accuse you of all kinds of terrible things. So we celebrate when they start speaking, but Rebbe says, we don't acknowledge or celebrate when we learn the art of silence, to stop speaking. But silence is also an art and a virtue. It's also an art and a virtue. רבי צבי פסח פרנק Rav Tzvi Pesach Frank, not רבי צבי פסח פרנק Rav Tzvi Pesach Frank, his son-in-law, the מנחם ציון Menachem Tzion, רבי מנחם ציון זקס Rav Menachem Tzion Sachs. He writes, there was a holy Jew who lived in ירושלים Yerushalayim, known as החשקן ha'shaskan, who was the quiet one. Who was the quiet one. So someone once asked him, how is it you stay quiet? And he said, the truth is, it's exhausting. When I'm too tired, I speak. But when I have the energy, I'm able to remain silent. It's the opposite of what you'd think, right? Takes energy to speak. It's easier to be quiet. Takes more energy to show self-restraint and to be silent. He said, when I'm tired and I have no self-control, then I speak. So the alternating bells with the ringer and without are to remind us that there's a time to speak, עת לדבר ועת לחשות eis l'daber v'eis lachashos. It's a time to speak and a time to be quiet. A בית אבל beis avel is a time to be quiet. Terribly, tragically, not with bad intention or malice, but sometimes it's a perfect example. You feel the pain, such empathy for another. You're so desperate to say something, but there's nothing to say. So when a traumatized to speak in a situation where there's nothing to say, often they say something foolish or even hurtful. And silence is much louder. איוב's Iyov's friends sat with him in silence. That's why the שולחן ערוך Shulchan Aruch says when you go to a שבעה shivah home, it's a הלכה halacha in a שבעה shivah call, you're not allowed to speak until until the אבל avel speaks. Because if the אבל avel wants to sit in silence, that's your job. I, it's awkward. I, it's uncomfortable. Too bad. My colleague and friend Rabbi AD Davis talks about he was once in England and he needed a haircut. He went to a barber. And when he sat in the barber's chair, he wrote this in an article in Jewish Action. He sat in the barber's chair and the barber as he put the robe or bib around him he said, \"Talk or no talk?\" Which is a very nice thing to offer. You wish the dentist would say similarly, \"Talk or no talk?\" Talk or no talk. In other words, do you want to sit here in silence or do you want me to start a conversation with you? Talk or no talk? And that's what happens. You walk into a בית אבל beis avel and essentially what we say with our silence is, talk or no talk. It's up to you. I'm prepared, I'm ready to sit in silence because there's a virtue, there's a value, there's a nobility. We have to learn to not only celebrate when we speak, but to celebrate when we're silent. And that is what is going on over here, says the חפץ חיים Chofetz Chaim as well, as well.The רמב\"ן Ramban points out, פרק כ\"ח פסוק ל\"ה Perek Chaf Ches Pasuk Lamed Hey, next פסוק pasuk. והיה על אהרן לשרת ונשמע קולו בבואו אל הקודש V'hayah al Aharon l'shareis v'nishmah kolo b'vo'o el hakodesh. This מעיל me'il was worn by אהרן Aharon when he came to do the service, the עבודה avodah, and ונשמע קולו בבואו אל הקודש לפני ה' ובצאתו ולא ימות v'nishmah kolo b'vo'o el hakodesh lifnei Hashem u'v'tseiso v'lo yamuso. The bells would produce a sound when he entered and when he left, when he entered and when he left. לכאורה אין מן הנאה מכבוד אדם גדול ילך במגדים שיש בהם פעמונים שמצצילים בהם בכל פסיעה מפסיעותיו Lichora, ein min ha'na'eh m'kvod adam gadol yelech b'mgadim she'yesh bahem pa'amonim she'metzaltzelim bahem b'chol psi'ah m'psi'osav. What was the purpose of these garments? Torah told us, לכבוד ולתפארת l'chavod ul'sifares. To bring honor and dignity. So I ask you, is there a more undignified garment than something with bells that rings on while you walk? It's like a פורים Purim wardrobe. פורים Purim custom. It's ridiculous. Is there anything more undignified? Is there anything more lacking honor than wearing something that has bells that makes a sound every time you take a step? Where's the כבוד ותפארת kavod v'sifares in it? So the רמב\"ן Ramban, not here on this פסוק pasuk, later פסוק מ\"ג pasuk mem gimmel, the רמב\"ן Ramban writes the following. מה שאמר למעלה ונשמע קולו בבואו אל הקודש ולא ימות Ma she'amar l'ma'ala v'nishmah kolo b'vo'o el hakodesh v'lo yamuso, הוא על דעתי ביאור למצות הפעמונים hu al da'ati biur l'mitzvas ha'pa'amonim. The reason for the bells is so that אהרן Aharon would be heard when he entered and he wouldn't die. כי מפני שאין בהם צורך בלבישה, ואין דרך נכבדים לעשות להם כך, לכן אמר כי ציווה בהם בעבור שישמע קולו בבואו אל הקודש ונכנס לפני אדוניו כילו ברשות. כי הבא בהיכל המלך פתאום חייב מיתה, בתחסיסי המלכות. כעניין שמצינו באחשורוש Ki mipnei she'ein bahem tzorech b'lvisha, v'ein derech nechbadim la'asos lahem kach, lachein amar ki tzivah bahem ba'avur sheyishma kolo b'vo'o el hakodesh v'nichnas lifnei Adonav k'ilu birshus. Ki haba b'heichal hamelech pitom, chayav misah, b'tachsisei hamalchus. K'inyan shematzinu b'Achashveirosh. The רמב\"ן Ramban here connects our פרשה parsha with פורים Purim. Esther, it's not her turn. She's not invited. She's not given entrance. She has to wait for what? The שרביט הזהב sharvit hazahav. One of her hesitations, she says to מרדכי Mordechai, \"It's not my turn.\" If I go and I'm not invited, he's going to have off with my head. And that's when מרדכי Mordechai has to persuade her with the argument, מי יודע אם לעת כזאת הגעת למלכות mi yodea im l'eis kazos higaat l'malchus. She says, I'm going to go anyway. He extends the שרביט הזהב sharvit hazahav. She's welcome to come in. come in, she makes her plea, come to the party, and later for the Jewish people. But you're not allowed to enter royalty. You can't enter the inner chamber of the king without an invitation, without permission. How does the כהן cohen do that? The bells are his announcement that he's coming. That's his permission to enter, the license to go in. That's the רמב\"ן Ramban.So one does the ספר החינוך Sefer HaChinuch, יש להתבונן yesh l'hisbonein. הרי ענין זה נראה לנו ענין של דרך ארץ Harei inyan zeh nireh lanu inyan shel derech eretz. באמת לא שייך אצל הקדוש ברוך הוא B'emes lo shayach eitzel HaKadosh Baruch Hu, מציאה שצריך להודיע לו שהוא עומד להיכנס metzia shetzarich l'hodia lo she'hu omed l'hikanes. Now does that make sense to you? The Almighty God is found in the Holy Sanctuary. He knows you're at the door. He doesn't need a ring doorbell. He doesn't need to see the video that you're outside. He doesn't need to check and go on the ring doorbell. He knows exactly who's outside, he knows someone's waiting, he knows someone's about to come in. You need bells to be the doorbell to enter, to announce you're coming in? אלא למדה אותנו התורה דרך ארץ Ela limda osanu haTorah derech eretz, בהנהגות האדם כלפי מי שגדול ממנו b'hanhagos ha'adam klapei mi shegadol mimenu. אם כן זה ענין של דרך ארץ Im kein, zeh inyan shel derech eretz, איך נבין שנאמר על זה ולא ימות, עונש מיתה eich navin shene'emar al zeh v'lo yamus, onesh misa? So you see here a lesson of דרך ארץ derech eretz. It's not דרך ארץ derech eretz. You don't enter without knocking.But is it a death penalty? ולא ימות V'lo yamus? Aaron would get capital punishment, death penalty for coming in without knocking? שכן יתכן Sheken yitachein, שאין כוונת הרמב\"ן בהשוואה למלך she'ein kavanas haRamban b'hashva'ah l'melech, שצריך לקבל רשות shetzarich l'kabel reshus, אלא הבנה שאין כניסה להיכל בלא רשות ela havana she'ein knisa l'heichal b'lo reshus, כי מלכות זה הנהגה שונה לגמרי ki malchus zeh hanhaga shona l'gamrei. זו חומרא גדולה שהכניסה בלי פעמונים Zu chumra gedola shehaknisa bli pa'amonim, כי עבודת הכהן לפני הקדוש ברוך הוא חייבת להיות ביראה גדולה ועצומה ki avodas haKohen lifnei HaKadosh Baruch Hu chayeeves l'hiyos b'yirah gedola v'atzuma, ובהבנה מה שעושה ואם חלילה אין הבנה זו u'v'havana mah she'oseh, v'im chalila ein havana zu, ונכנסם כך בלי הודעה הכנה הרי זה ביזיון חמור v'nichnasam kach bli hoda'a hachana, harei zeh bizayon chamur. The גמרא Gemara in בבא בתרא Bava Basra says a person shouldn't enter their house without knocking on the door. The גמרא Gemara there tells us not only the door of someone else, but the door of your own home. Not only when you know there are people inside, even if the house is empty. Why? Who are you going to startle? The lizard? The iguana who's taken up residence in your house? Who are you going to startle? The answer is, it's a הנהגה של דרך ארץ hanhaga of derech eretz. It is simply an act of courtesy. It's a proper behavior. You knock before you open a door. It's just a proper behavior. It's the way that you come in. It's the way you go into your parents' home, your in-laws' home, the way they come into your home, the way you go into your own home, and the way you go into even your home when no one's there. It's an act of דרך ארץ derech eretz. You knock, and you enter. It's the way that you come in. But he's wondering, ולא ימות v'lo yamus? And if you didn't do that, if you felt comfortable and casual, if it's your own home, if you know no one's there, you're not given the death penalty. So why would Aaron have been given the death penalty if he came in without the רימונים rimonim ringing? He says because where Aaron was going is not the same thing as entering your home or the home of another. Where was Aaron entering? A holy place. You cannot enter a holy place without stopping and pausing and acknowledging and announcing where you're about to enter. מכאן למד במקדש מעט Mikan limud b'Mikdash ma'at, עד כמה עלינו לדעת להעריך כניסתינו להיכל המלך ad kama aleinu ladaas l'haarich knisaseinu l'heichal hamelech, ללמוד תורה ולהתפלל lilmod Torah u'l'hispalel. Before you walk into שול shul, before you walk into the בית מדרש Beis Midrash, you need to stop and think and pause and contemplate what you're about to do.Those רימונים rimonim are ringing not just to alert השם Hashem, they're ringing to alert Aaron. I'm not just going into any other ordinary place. I'm about to go into a very sacred space, a very holy place, and I need to check myself. Is my mind where I need it to be? Am I bringing the attitude that I need to bring? And we too need to learn from here, he says. ולא ימות V'lo yamus. So sacred, so high are the stakes, that when we enter a sacred space, don't just be walking in on your phone. Don't be walking in in conversation. Don't be walking in in laughter and and frivolity. Walk in with seriousness and sobriety. Pause at the entrance of the בית מדרש Beis Midrash or of the שול shul of the מקדש מעט Mikdash Ma'at. Think about where you're about to enter and what you're about to do, and get your head, get your mind in the right place, in the right place. ונשמע קולו V'nishmah kolo. Purpose of this is so that the sound can be heard. Our first אוצר פלאות התורה Otzar P'laos HaTorah for the day. The ראשונים Rishonim wonder, we just saw several interpretations, why? Why do the רימונים rimonim need to produce a sound? הראשונים כתבו טעם נפלא לצורך הפעמונים והרימונים HaRishonim kasvu ta'am nifla l'tzorech hapa'amonim v'harimonim, שהיו בשולי מעילו של הכהן גדול shehayu b'shulei me'ilo shel haKohen Gadol. לכאורה אין צורך לבישה L'chora ein tzorech l'visha. Other garments are there to keep you warm, to keep you dry, to keep you modest, protect you from the elements and from embarrassment, but these don't have that function. So why were they there? וגם אין דרך הנכבדם לתלות פעמונים ורימונים בבגדיהם V'gam ein derech hanichbadim litlos pa'amonim v'rimonim b'vigdeihem. Kings and royalty, nobody walks down the red carpet with bells on the bottom of their garment. אלא ציווה השם לעשות כן Ela tziva Hashem la'asos kein, שידי שנשמע קול הפעמונים והרימונים sheyidei she'nishmah kol hapa'amonim v'harimonim, הביא כאילו שואל רשות להיכנס havi k'ilu shoel reshus l'hikanes, כי הבא בבית המלך פתאום חייב מיתה ki haba b'veis hamelech pisom chayav misa. Like we saw with אחשוורוש Achashverosh, כל עבדי המלך ועם מדינות המלך יודעים kol avdei hamelech v'am medinos hamelech yodim, אשר כל איש ואישה אשר יבוא אל המלך אל החצר הפנימית אשר לא יקרא אחת דתו להמית asher kol ish v'isha asher yavo el hamelech el hachatzer hapenimis asher lo yikara achas daso l'hamis, לבד מאשר יושיט לו המלך את שרביט הזהב וחיה l'vad me'asher yoshit lo hamelech es sharvit hazahav v'chaya. ומלכותא דארעא כעין מלכותא דרקיעא U'malchusa d'ara k'ein malchusa d'reki'a. So it's not that we're copying אחשוורוש Achashverosh, it's that אחשוורוש Achashverosh was copying the king of kings.וכן בצאת הכהן גדול מלפני השם יהא קולו נשמע V'chein b'tzeis haKohen Gadol milifnei Hashem, yehei kolo nishma. It's not only when you enter, but it's also when you exit. כי יוצא ברשות המלך Ki yotzei birshus hamelech. You're going out with the permission of the king. וגם להודיע הדבר למשרתי המלך V'gam l'hodia hadavar l'mesharesei hamelech, שכבר הם יכולים לשוב ולחזור אל המלך shekvar heim yecholim lashuv v'lachzor el hamelech. And you're also announcing to the king's servants, our meeting is done, you can go back in.I would add humbly that if you apply what we just saw in the לקט שיחות עליון Leket Sichos Elyon, that the same way before Aaron entered, an alarm would go off, the bell would ring. Do you know where you're about to go? Is your mind in the right place? That bell needed to also ring before he left. Why did the bell need to ring before he left? You could say maybe to distinguish, to make הבדלה havdalah between the significance and sacredness of where he was and the mundane he was about to reenter. But I would argue something else. Maybe the bell needed to ring again to remind him to take what he had experienced inside and to bring it and inform and inspire what he's about to do. That you don't leave holiness in the temple, but you bring it to the space to everywhere you're about to go. So the bell needs to ring and now if you apply it to today, we need to pause and consider and focus our minds not only when we're walking in to remember where we're going, but also pause and think about what we're doing on our way out. And here, we're not going to develop it right now. We did שבת שובה Shabbas Shuva 2006, עלינו לשבח Aleinu l'shabei'ach. עלינו Aleinu is always the end of דאווענען davening. Why is עלינו Aleinu at the end of דאווענען davening? And עלינו Aleinu is a דין din in the end of דאווענען davening. So for example, at the end of מנחה Mincha on יום כיפור Yom Kippur, if you're about to recite נעילה Neilah immediately after, you don't say עלינו Aleinu. You don't say עלינו Aleinu. You go from מנחה Mincha into נעילה Neilah. מוסף Musaf, you don't say עלינו Aleinu. We should say עלינו Aleinu. The רב Rav said we should say עלינו Aleinu. Why? We have a break. We take a long break. So עלינו Aleinu. עלינו Aleinu always escorts you out of דאווענען davening. לתקן עולם במלכות שדי L'sakein olam b'malchus Shakai. עלינו Aleinu is what escorts us out of דאווענען davening. It escorts us out of דאווענען davening. Many years ago, Rabbi Pelkovitz, זכרונו לברכה zechrono l'vracha, spoke here in our שול shul and he said you always find those words לתקן עולם l'sakein olam. He says you know, you know the joke? The Jews on the Federation mission to Israel and they asked the Israeli tour guide, how do you say תיקון עולם tikkun olam in Hebrew?תיקון עולם Tikkun olam sounds like it's just a catchphrase, a slogan of the Jewish people. Everything's תיקון עולם tikkun olam. Social justice, that's what we have to do. תיקון עולם, תיקון עולם, תיקון עולם Tikkun olam, tikkun olam, tikkun olam. Rav Pelkovitz pointed out, we never find the word תיקון עולם tikkun olam in the תורה Torah or תנ\"ך Tanach on its own. It's לתקן עולם במלכות שדי l'sakein olam b'malchus Shakai. It's not תיקון עולם tikkun olam some humanistic social justice, what feels good. You have to mold and shape and repair the world how? In God's image. It's what God wants. It's God's blueprint. It's God's instruction manual. Those words have to always go together. But עלינו Aleinu is the mission statement, not for how to come into שול shul, how to take what you just experienced in שול shul and bring it with you everywhere you go. It's a big question, when do you say לדוד l'David? After עלינו Aleinu or before עלינו Aleinu? Where does the קדיש Kaddish go? חיי קדם Chayei Kedem is a whole, a whole Rav Shach's from the Rav. But עלינו Aleinu is always the end of דאווענען davening because עלינו Aleinu is the mission statement, the charge, how to leave דאווענען davening where you go. And maybe that's the וורט vort here, the bell would ring not only on the way in to remind you where we're about to enter, but the bell rings on the way out. When you're crossing the threshold of שול shul, when you're crossing that threshold and you're about, you're done learning and you're about to go where you're going, you need to stop and pause and say, how am I bringing what I just experienced in דאווענען davening or in learning to where I'm going? How will that animate and inform and inspire me at the gym or the supermarket or in the operating room or the boardroom or the courtroom? Wherever I'm going, I have to pause. It has to ring in my ears where I'm going. But anyway, back to the, that's an original thought. I don't know if it's right, but it's original. אוצר פלאות התורה Otzar P'laos HaTorah. Back to אוצר פלאות התורה Otzar P'laos HaTorah. He gives another reason. כדי שלא יפגעו בו מלאכי אלוקים K'dei shelo yifg'u bo malachei Elokim, מחמת קנאתם בגודל מעלת הכהן גדול machmas kinasam b'godel ma'alas haKohen Gadol. ולכן ציוותה התורה לתן פעמונים ורימונים בשולי מעילו V'lachein tzivsa haTorah l'tein pa'amonim v'rimonim b'shulei me'ilo, כדי להשמיע קולו בבואו אל הקודש k'dei l'hashmia kolo b'vo'o el hakodesh, כאילו מכריז למלאכים שיצאו משם k'ilu machriz l'malachim sheyeitz'u misham, כדי שיוכל הכהן גדול, עבד של המלך, לעבוד את המלך ביחוד k'dei sheyuchal haKohen Gadol, eved shel hamelech, la'avod es hamelech b'yichud. Because the Kohen Gadol's entering and he's telling the angels, out, I'm about to experience private time with the King of Kings. Out, get lost, go somewhere else, if you'll excuse us for some time, we're about to be alone. You know when we recreate this? נעילה Neilah. Rav Shlomo Kluger says, we, our image of נעילה Neilah are, the gates are closing, the gates are going to be locked quickly. I know you're tired, I know you're thirsty, I know your breath is terrible, but get it together because this is the last chance. The gates are closing, they're going to get locked. Sneak in that last תפילה tefillah, this is it. Rav Shlomo says that's all wrong. You know what נעילה Neilah is? You're going into a private space with השם Hashem and you're locking the door behind you. נעילה Neilah, until now we were all together. But now the עמידה Amidah of נעילה Neilah, I'm going into a sacred space, the קודש הקדשים Kodesh HaKodashim, and I'm locking the door. And that's the פעמונים pa'amonim, רימונים rimonim that are ringing are saying to everyone else, if you'll excuse us, the יחוד yichud room. We just celebrated a חופה chuppah. There were a thousand people at the חופה chuppah, and it was streamed online to a thousand more, and there was a drone flying right over the חופה chuppah that was getting the aerial view of the whole חופה chuppah. The whole world saw the חופה chuppah. חתן וכלה Chosson v'Kallah came together and they did so in front of the entire world for the whole world to see, and now they go into יחוד yichud. Nine minutes to be alone, to experience what it means to be a husband and wife and to celebrate and mark it without the whole world watching, to be alone. Said Rav Shlomo, נעילה Neilah is not that the doors are locking, quickly get in your תפילה tefillah, that you're going into the קודש הקדשים Kodesh HaKodashim and lock the door behind you. So the פעמונים ורימונים pa'amonim v'rimonim, say the ראשונים Rishonim, are אהרן הכהן Aaron HaKohen in the מעיל me'il announcing, angels, if you'll excuse us, I'm about to have some יחוד yichud with השם Hashem. Intimacy and affection, this is my יחוד yichud room to be alone with the רבונו של עולם Ribono shel Olam. I want to tell you another outstanding insight. The פסוק pasuk we just read, ונשמע קולו v'nishmah kolo, the sound will be heard, the voice will be heard, בבואו אל הקודש b'vo'o el hakodesh when Aaron goes in, לפני השם lifnei Hashem, ובצאתו uv'tzeiso, when he goes in and when he goes out. בעל הטורים Baal HaTurim on this פסוק pasuk, זאגט דער בעל הטורים Zokt der Baal HaTurim, cites the מסורה mesorah that the word ונשמע v'nishmah, I alluded to this earlier in the אמונה emunah שיעור shiur. The word ונשמע v'nishmah appears three times in תנ\"ך Tanach. Who here knows תנ\"ך Tanach? You don't know תנ\"ך Tanach. You all grew up Orthodox, you don't know תנ\"ך Tanach. The word ונשמע v'nishmah appears three times in תנ\"ך Tanach. And the other two are, נעשה ונשמע naaseh v'nishmah. הר סיני Har Sinai. And so one is here, ונשמע קולו v'nishmah kolo. One is הר סיני Har Sinai, נעשה ונשמע naaseh v'nishmah. And what's the third? I'll give you a hint. We're going to read it twice next week. מגילת אסתר Megillas Esther. Where does it appear in מגילת אסתר Megillas Esther? פרק א' פסוק כ' Perek Aleph Pasuk Chaf. ונשמע פתגם המלך אשר יעשה בכל מלכותו V'nishmah pisgam hamelech asher ya'aseh b'chol malchuso. And the word of the king which he will enact will be heard in all of his kingdom. Says זאגט דער בעל הטורים zokt der Baal HaTurim, the word ונשמע v'nishmah is is three times in תנ\"ך Tanach. נעשה ונשמע Naaseh v'nishmah, ונשמע קולו v'nishmah kolo, and ונשמע פתגם המלך v'nishmah pisgam hamelech in the מגילה Megillah. The decree of אחשוורוש Achashverosh. We know that the word המלך HaMelech, the word המלך HaMelech, we spoke about this in living with אמונה emunah this morning, you could listen later, audio or video. And after you do, take a moment to give to the global campaign, to express your gratitude. Did I mention the global campaign? BRSonline.org/global. I don't see any of you take out your phones. Probably because you're just going to stop after at Talia and take care of it there. But please do. So we mentioned the word king, מלך melech, appears in the מגילה Megillah, and it invariably alludes to the king, to השם Hashem. The word king. The בעל הטורים Baal HaTurim offers a fascinating connection between these three. The word נשמע nishma appears in three places. It appears in reference to the king in the מגילה Megillah. The king in the מגילה Megillah is always השם Hashem. What's the connection? What's going on? What's going on? Look at the בעל הטורים Baal HaTurim. But I want to share with you a different insight from the גערער ראש ישיבה, רב שאול אלתר שליט\"א Gerer Rosh Yeshiva, Rav Shaul Alter shlit\"a. He says the following. He says a ייד Yid, a Jew could easily mistakenly believe or conclude that a Jew is too distant from השם Hashem to be heard. You know who השם Hashem listens to? צדיקים וצדקניות Tzaddikim v'Tzidkaniyos, righteous men and women. He listens to the holy among us, the holy and the righteous, the people who are vigilant and scrupulous in הלכה halacha, in תורה Torah and in מצוות mitzvos, who דאווענען daven with fervor. Me? I'm a pathetic failure. I forget to make ברכות brachos. I דאווענען daven without כוונה kavanah. I'm not so careful with this. My אמונה emunah is shaky. I'm so distant and I'm so far. I'm so disobedient that maybe השם Hashem never hears me. He doesn't listen to me. השם Hashem only hears the righteous. He only hears the righteous. Says רב שאול אלתר Rav Shaul Alter, the word נשמע nishma is only said three times. What do they have in common? נשמע קולו, נעשה ונשמע, and נשמע פתגם המלך Nishma... kolo, naaseh v'nishmah, and nishmah... pisgam hamelech. To teach us like אהרן הכהן Aaron HaKohen, when he enters the Holy of Holies, his voice will be heard. השם Hashem hears all of us. You're never too far, you're never too distant. The פסוק pasuk in Esther counters that thought. Because what does it say? ונשמע פתגם המלך אשר יעשה V'nishmah pisgam hamelech asher ya'aseh, where? בכל מלכותו B'chol malchuso. השם Hashem hears, ונשמע פתגם המלך v'nishmah pisgam hamelech where? Every person, in every place, no matter how close or no matter how far, no matter how much you've wandered, no matter how distant you are, no matter how low or far you've fallen, no matter how much you've stumbled, in all the kingdom, בכל מלכותו b'chol malchuso, you're still in the kingdom of השם Hashem. As long as you live under the מלכות malchus of השם Hashem, as long as you believe and you want to talk to him, as long as you want to confide or surrender to him, as long as you want to lean on him and feel his embrace and hear him talking to you, ונשמע v'nishmah, he'll hear wherever you are. Every Jew is connected to that source of holiness, which השם Hashem has placed in this world. So just as אהרן הכהן Aaron HaKohen was heard, just as in our parsha, ונשמע קולו v'nishmah kolo, Aaron was heard. So too, ונשמע בכל מלכותו v'nishmah b'chol malchuso, we're heard. Why is that? How is that? And what merit is that? Because of נעשה ונשמע naaseh v'nishmah. When we said נעשה ונשמע naaseh v'nishmah, in that moment, we secured our position, our approach. In that merit, wherever we are or however far we've fallen, we can be heard by him. So don't ever say why. I once met with somebody who grew up very שטארק shtark, very פרום frum, who grew up חסידיש Chasidish, and he had fallen very far. He was off the דרך derech, and he had a challenge, he had an issue with the law, and he had been out on parole and he was coming for a big trial, coming before a judge. And he met with me the day before, and he told me, you know what his issue was? He said, I know I need to דאווענען daven to השם Hashem, the real king, the real judge, to get a good outcome tomorrow. But why would he want to hear from me? Do you know how long it's been since I've spoken to him? Do you know how long it's been since I asked him for anything, thanked him for anything, even argued with him on anything? He hasn't heard from me in forever. And I'm so far away from him. So why would he want to hear from me now? And why would he listen to me and help me? So Rabbi, I don't know what to do. Because tomorrow is a big day. He could have been thrown in jail the next day. Tomorrow the judge could throw me in jail. I could lose my freedom. I know that השם Hashem will decide, but I don't know how to talk to him. You know what I said to him? I said, he was a young man, not married, no children. I said, you don't know this. We spoke about this in the אמונה שיעור emunah shiur today too. When you have children, you'll learn that there's nothing they can do which would make you not want to ever hear from them. It could be forever since you've last heard from them. Then just don't put money on their debit card, and then you'll hear from them quickly. But it could be forever since you last heard from them. They could have disappointed you enormously. But when they reach out, you'll be so happy they did. No matter where you are or what you're doing, you'll take that call. And you will gladly, gladly receive that conversation. So go talk to השם Hashem and start out the conversation and say, השם Hashem, I know it's been a long time. I know you haven't heard from me in a while. I'm sorry for that. But I want to talk to you now because I need you. And if a child said that to a parent, is there a parent who wouldn't hear? And when we say that to אבינו שבשמים Avinu shebashamayim, he more than hears. So says the הייליגע גערער ראש ישיבה רב שאול אלתר heilige Gerer Rosh Yeshiva Rav Shaul Alter, that that's maybe the פשט pshat in the בעל הטורים Baal HaTurim. Three times נשמע nishma appears in תנ\"ך Tanach. נשמע, נעשה ונשמע Nishma, naaseh v'nishmah first, נשמע קולו nishmah kolo, אהרן Aaron, and נשמע בכל מלכותו nishmah b'chol malchuso, פתגם המלך, מגילת אסתר pisgam hamelech, Megillas Esther. Why? Because it's not just when you're on the level of אהרן הכהן Aaron HaKohen, your נשמע nishma is בכל מלכותו b'chol malchuso wherever we are, however we're behaving, however far we've fallen, he will hear us. Why? As long as we're בבחינת נעשה ונשמע b'bchinas naaseh v'nishmah. If we're living with a נעשה ונשמע naaseh v'nishmah, with that attitude, with that approach, with that commitment, השם Hashem will still hear us. פרק כ\"ח פסוק ל\"ח Perek Chaf Ches Pasuk Lamed Ches. Another one of the בגדים begadim, the בגדי כהונה bigdei kehunah. והיה על מצח אהרן ונשא אהרן את עון הקדשים V'hayah al metzach Aharon, v'nasa Aharon es avon hakodashim, אשר יקדישו בני ישראל לכל מתנת קדשיהם asher yakdishu Bnei Yisrael l'chol matnos kodsheihem, והיה על מצחו תמיד לרצון להם לפני השם v'hayah al mitzcho tamid l'ratzon lahem lifnei Hashem. What what is the on Aaron's forehead? We're talking here about the ציץ tzitz. The ציץ tzitz was placed on Aaron's forehead. Said, what did it say on it? קודש להשם Kodesh L'Hashem. On one line or two lines? מחלוקת Machlokes. גמרא Gemara records a מחלוקת machlokes. קודש להשם Kodesh L'Hashem was it written on one line or two lines? And then the גמרא Gemara says one of the great rabbis, תנאים Tannaim, uses a checkmate. You know what he says? It appears several places in the גמרא Gemara, in ש\"ס Shas. He says, you think you know? I know. You know why I know? Because I went to Rome, and in Rome is the ציץ tzitz, and I saw it. And here's what it says on it. And that's one of our sources of evidence that our holy utensils are sitting in the basement of the Vatican. Not the ארון Aron, the ארון Aron's buried underneath the הר הבית Har HaBayis. But the other utensils are still there, and they're ours. We deserve them. You know because it's printed on the Arch of Titus. He celebrated having brought them there. But we also have evidence that we have תנאים Tannaim quoted in the גמרא Gemara who say, I saw it with my own eyes. So don't pontificate, don't conjecture, I can tell you empirically, I saw it and this is what it says. קודש להשם Kodesh L'Hashem. קודש להשם Kodesh L'Hashem. So where did it sit? On the forehead. It sat on the forehead of Aaron. Forgiveness for a sin of regarding the sacred offerings of the children of of Israel, regarding the offerings. So here's an amazing thing. The רמב\"ן Ramban writes, דבר פלא davar pele. ושמת המצנפת על ראשו V'samta hamitznefes al rosho. I skipped על מצחו תמיד Al mitzcho tamid. First, על מצחו תמיד Al mitzcho tamid. Before we go back to the אוצר פלאות התורה Otzar P'laos HaTorah. Yep. The גמרא Gemara in יומא דף כ\"ה Yuma Daf Vov says the following. אמר רבה בר אבונא Amar Rabbah bar Avuna, חייב אדם למשמש בתפילין chayav adam l'mashmeish b'tefillin, בכל שעה ושעה קל וחומר מציץ b'chol sha'ah v'sha'ah, kal vachomer mitzitz. מה ציץ שאין בו אלא אזכרה אחת mah tzitz she'ein bo ela azkarah achas, קודש להשם Kodesh L'Hashem, אמרה תורה והיה על מצחו תמיד amrah Torah v'hayah al mitzcho tamid, שלא יסיח דעתו ממנה shelo yasiach da'ato mimena, תפילין שיש בה אזכרות הרבה tefillin sheyesh bo azkaros harbei, בכל פרשיותיהם על אחת כמה וכמה b'chol parshiyoseihem al achas kama v'kama. The גמרא Gemara in יומא Yuma says that a Jew who wears תפילין tefillin for an extended period of time needs to every now and then touch the תפילין tefillin and remember he's wearing them. You can't have a הסיח הדעת hesach hadaas. You can't ever forget. You have to maintain the mindfulness that you're wearing תפילין tefillin. How do you know that? Because the the ציץ tzitz which said קודש להשם Kodesh L'Hashem's name one time and yet it had to be על מצחו תמיד al mitzcho tamid, you had to remember consistently. So the תפילין tefillin which השם's Hashem's name appears many times, על אחת כמה וכמה al achas kama v'kama. Now we don't wear תפילין tefillin all day today. We only wear תפילין tefillin during דאווענען davening. When I say we, I don't mean everybody. I have a nephew who learns in ירושלים Yerushalayim in זילברמן Zilberman. In זילברמן Zilberman they wear תפילין tefillin all day. My nephew wears תפילין tefillin while he's eating, while he's driving, while he's walking. Wherever he goes, they wear תפילין tefillin all day. Wear תפילין tefillin all day. And in fact, he's got pretty compelling evidence that they're doing the right thing, we're doing the wrong thing. Why that is, why we don't, why the מנהג minhag for most is not to wear תפילין tefillin all day, a topic for another time. But the מנהג minhag of זילברמן Zilberman is to wear תפילין tefillin all day. If you ever walk in ירושלים Yerushalayim and you see Jews walking through with תפילין tefillin on and it's 4 o'clock in the afternoon, there's a good chance they're learning in the old city, they're learning at at זילברמן Zilberman. So if you wear תפילין tefillin all day, every now and then you got to touch them, you got to remember mindfulness for them, because השם's Hashem's name appears many times and we learned that from the ציץ tzitz where השם's Hashem's name appears only one time, and yet you couldn't have a הסיח הדעת hesach hadaas. זאגט דער רב יצחק שר Zokt der Rav Yitzchak Sher, the ראש ישיבה Rosh Yeshiva of סלבודקה Slabodka, you see from here a big חינוך chinuch. What's the big חינוך chinuch? He says mindfulness, mindfulness. מעשיו של אדם עשוים בהתבוננות בכוחם לרומם או להגדיל או להשגב Ma'asav shel adam asuyim b'hisbonenus b'kocham l'romem o l'hagdil o l'hasgev. וכמה על אדם להיות מורשה על עצמו אפשרות הנפלאה שהקדוש ברוך הוא מעניק לו הזדמנויות V'kama al adam l'hiyos murshe al atzmo efsharos hanifla'ah she'HaKadosh Baruch Hu ma'anik lo hizdamnuyos, קורא רבות לרומם את כוחות מיושב korei rabos l'romem es kochos m'yosav. השם Hashem invites us throughout the day, if we will be mindful, if we live a mindful life. Mindfulness is not some new-age Eastern religion, supermarket checkout aisle magazine cover topic. Mindfulness wasn't discovered in the 21st century. Judaism is the ultimate platform of mindfulness. It's one of the big books I wrote. The problem is so far, I've only written it in my head. But I wrote a whole book about the Jewish approach to mindfulness and Judaism as the original platform of mindfulness. Mindful eating, mindful sleeping, mindful speaking, mindful listening, mindful dressing, mindful behaving. Every part of Jewish life is a platform for how to live mindfully. What goes in our mouth, out of our mouth, what order we tie our shoes in the morning, everything. Everything, it's an amazing book. It's a best seller. It just hasn't been written yet. So far it's only written in my mind. So, Rav Yitzchak Sher here says that, Hashem invites us throughout the day and all of Torah and mitzvos, all of halacha is an invitation to be mindful. Does anyone else have a rule, any other religion, what order you put your pants on? You put your right shoe on, then your left shoe, you tie the left shoe, then the right shoe. Why? Now there are deep reasons. חסד Chesed and דין din. There are deep reasons for it. There definitely are deep reasons, but even without the reasons, you know what it does? From the moment you wake up in the morning to the moment you fall asleep at night, you are being trained and cultivated and conditioned towards mindfulness. Don't arbitrarily get dressed. Don't get dressed while being distracted. Be focused and be mindful in what you do, because a meaningful life is a mindful life. And if you're not mindful, you cannot be living meaningfully. Mindlessness is meaninglessness. If you're going to live a meaningful life, it has to be a mindful life. And that's what חז\"ל Chazal were saying here. כל יהודי בברכת תפילין של ראש עולה על מעלת של הכהן גדול Kol Yehudi b'brachas tefillin shel rosh oleh al ma'alas shel haKohen Gadol. When you put your תפילין tefillin on, you're on a higher level than the כהן גדול Kohen Gadol wearing the ציץ tzitz. Because the כהן גדול Kohen Gadol with the ציץ tzitz, השם's Hashem's name appeared once, and yet he had to be mindful. And every Jew who puts on תפילין tefillin, השם's Hashem's name appears many times, so much so that the גמרא Gemara derives a קל וחומר kal vachomer for the focus and mindfulness you need to have. So when we put on תפילין tefillin, whether it's once in the morning or for an extended period of time, it is an exercise in mindfulness, and the opportunity to live that mindful life, which is the secret and the answer to life. What is the ציץ tzitz atone for? What does it repair for? It's מכפר mechaper on עזות פנים azus panim, on arrogance, on arrogance. רב נחמן Rav Nachman has a whole beautiful piece, which we don't have time for, arrogance, what is the worst behavior that results from arrogance? כעס Ka'as, anger, rage. How is the ציץ tzitz מכפר mechaper for anger, for rage? We'll have to leave for another time, but we don't have time for it. But I wanted to bring you attention, I don't have time for anything else left that I have. But and at least draw your attention to something fascinating. פרק כ\"ט פסוק ו' Perek Chaf Tes Pasuk Vov. Next, פרק כ\"ט פסוק ו' Perek Chaf Tes Pasuk Vov. We have the מצנפת mitznefes. ושמת המצנפת על ראשו V'samta hamitznefes al rosho, the turban. ונתת את נזר הקודש על המצנפת V'nasata es nezer hakodesh al hamitznefes. In Israel today, you won't find men wearing a מצנפת mitznefet, but you'll find women. It's a, it's a, uh, fashion, fashionable today to wear it. Turban around the head. Now, when one wears a turban around their head, what's at the center of the turban? Nothing. The top of the head is exposed. So the רמב\"ן Ramban writes a דבר פלא davar pele. מצנפת של הכהן גדול היה ארוכה שש עשרה אמה Mitznefes shel haKohen Gadol was orucha shesh esrei ama. It's very long and almost a foot and a half, it was sixteen אמה ama. הוא צונף בה את ראשו סביב סביב hu tzoneif bah es rosho saviv saviv and he would wrap it around his head. ואמצע ראשו מלמעלה נשאר מגולה V'emtza rosho mil'mala nish'ar meguleh. ובתוך החלל יצק את שמן u'b'soch hachalal yatzak es shemen. Where was the oil poured for the anointing was in the middle, the turban was around the head, which meant the whole top of the head was bare. So according to the רמב\"ן Ramban, the כהן גדול Kohen Gadol would wear the מצנפת mitznefes, he was not wearing a יארמלקע yarmulke. He was גילוי ראש gilui rosh. The top of his head was bare. When he would enter on יום כיפור Yom Kippur to the קודש הקדשים Kodesh Hakodashim, he was גילוי ראש gilui rosh. Could you imagine a חזן chazzan gets up for נעילה Neilah? יעלה Yaleh. And he's not wearing a יארמלקע yarmulke. So Rav Tal Sopher said there's no hat on his head, there's no יארמלקע yarmulke on his head. גילוי ראש Gilui rosh. כהן גדול, יום כיפור, the קודש הקדשים Kodesh Hakodashim with the מצנפת mitznefes, with the turban, was גילוי ראש gilui rosh according to the רמב\"ן Ramban. So the אוצר חכמה Otzar Chochma, אוצר פלאות התורה Otzar P'laos HaTorah says I asked רב חיים קנייבסקי Rav Chaim Kanievsky according to the רמב\"ן Ramban, כהן גדול Kohen Gadol is גילוי ראש gilui rosh, an uncovered head. How could it be? How could it be? So his answer was, אין כוונת הרמב\"ן לומר שנשאר במצנפת מקום מגולה ממש ein kavanas haRamban lomar she'nishar bamitznefes makom meguleh mamash. It doesn't mean that it was exposed. כשהיה כורך הבני סביב ראש הכהן היה משהו מקום שיראה K'shehayah korech habni saviv rosh haKohen hayah mashehu makom she'yira'eh. It meant it was wrapped around the head, even the top of the head. There was a tiny little area that was exposed to pour the oil, but really the top of that also was covered. Because אפשר efsher, it's not possible, it's impossible to imagine. אבל יש להתבונן Aval yesh l'hisbonein. However, he says there's more evidence that there is גילוי ראש gilui rosh even in the בית המקדש Beis HaMikdash. שהרי היה פייס כל יום בבית המקדש Sheharei hayah payis kol yom b'Beis HaMikdash. There was a lottery every day in the temple to determine who did the תרומת הדשן trumas hadeshen, who removed the ashes, the garbage of yesterday. And when they did it, a כהן Kohen would עומד בבית המקדש omed b'Beis HaMikdash, גילוי ראש gilui rosh. The גמרא Gemara in יומא דף כ\"ה Yuma Daf Chaf Hei says the כהן Kohanim would stand in a circle and the one in charge would take off the turban, the מצנפת mitznefes, and that's how you'd know where to start when you went around. They stuck out the fingers and they did the count and you knew who won the lottery. So what do you see? One of them stood in the מקדש Mikdash how? No יארמלקע yarmulke, גילוי ראש gilui rosh. So he said, I asked the מונקאטשער שליט\"א Munkatcher Shlita, how could it be? Maybe this is evidence again about being in the בית המקדש גילוי ראש Beis HaMikdash, gilui rosh. How could it be? And he goes on and on and on with pages here about what is really the הלכה halacha of having to wear a יארמלקע yarmulke, and can you ever not wear the יארמלקע yarmulke, and how could it be, and how could it be? And he quotes fascinating sources we don't have time for. He quotes one opinion the מונקאטשער Munkatcher answered and quotes sources. When do you need to walk with your head covered, or only make a ברכה bracha with your head covered? When you are otherwise distracted and could forget השם Hashem. The גמרא Gemara tells the story. I'm sorry, there was אמא ima, there was a mother of one of the great rabbis who wouldn't let him walk out without his head covered because as you're walking and engage the world in the street, it's easy to forget there's a השם Hashem. And we wear something on top of our head because a covering on the head is like clothing for the body. It's intellectual modesty. We have יראה yirah, we have אימה eima, we remember that there's a השם Hashem. So when you're in a place or occupied with a practice which is itself holy, then you could be בגילוי ראש begiluy rosh because the place or the practice you're in would suffice. So the כהן גדול Kohen Gadol in the קודש הקדשים Kodesh Hakodashim or the כהן kohen during the doing the lottery. The רמ\"א Rama writes in הלכות שבת Hilchos Shabbos. אסור לקרוא בספר תורה בראש מגולה Asur l'kro b'Sefer Torah b'rosh meguleh. You're not allowed to read from the Torah with your head uncovered. The מגן אברהם Magen Avraham it's talking about a קטן katan. דאילו גדול בלאו הכי אסור D'eelo gadol b'lav hachi asur. The מגן אברהם Magen Avraham says, or you could explain that the רמ\"א Rama, that with a גדול gadol, you're not allowed to walk בגילוי ראש b'giluy rosh. But to stand or to sit and to read the Torah, you can. How could it be? Read the Torah? So the answer is you're doing a religious and holy activity. You're not at the risk of forgetting השם Hashem in that moment, maybe you don't need to have your head covered.So is it really a הלכה halacha? Where does it really come from? He has a big discussion here about it. We've given שיעורים shiurim on this in the past. We've given שיעורים shiurim on this in the past. I could send you the, where where's the origin of the word יארמולקע yarmulke? Where does it come from? So some suggest, יארמולקע Yarmulke, Yarim is a Turkish word. Yarim kap, a hat, a small hat. ירא מלכא Yirei Malka, fear of the king. Or is the etymology of the word יארמולקע yarmulke is a fascinating discussion. You would be shocked if you knew and saw the sources for we today have the practice of the מנהג minhag, ספרדים Sefardim not as much, of wearing a יארמולקע yarmulke all the time, wherever, whatever we do, but it wasn't always the practice. It wasn't always the practice. And there even is a opinion that wouldn't wear a יארמולקע yarmulke even while sitting and learning. The מלמד להועיל Melamed L'hoil says in Rebbe Hirsch's school in Germany, they would not wear a יארמולקע yarmulke for לימודי חול limudei chol. In Rebbe Hirsch's school, not a public school. They wore a יארמולקע yarmulke for לימודי קודש limudei kodesh, not for לימודי חול limudei chol.They tell the story, I'll get in trouble for ending with this, but I might as well. You know that רב Rav Hutner, the רב Rav, and the רבי Rebbe, the Lubavitcher רבי Rebbe were all in university together in Berlin, in Germany. So they asked רב Rav Hutner, this time they asked רב Rav Hutner, חסידים Chassidim of the רבי Rebbe, is it true our רבי Rebbe is so great that even when he sat through classes, he wasn't really paying attention to the classes. He had a גמרא Gemara open, he was sitting and learning. He was learning even while he was in university. So he has a degree and he passed all the tests because he's so brilliant, but he was never really listening because he was always learning. If you knew רב Rav Hutner's sharpness, רב Rav Hutner took to them and he said that's impossible. So what do you mean impossible, our רבי Rebbe? He said it's impossible because your רבי Rebbe would never learn without a יארמולקע yarmulke on his head. And if you look at the original passport picture of the רבי Rebbe, he's not wearing a יארמולקע yarmulke. Later books and biographies of the רבי Rebbe, it was superimposed on. But he's not, and that was the practice then, to not always wear a יארמולקע yarmulke. So, anyway, there is an allusion that's a `ploser Torah` quotes in our פרשה parsha of the מצנפת mitznefes, maybe being בראש מגולה b'rosh meguleh. Today the practice is to always have a head covered and there's a lot more to say on that subject, but we are out of time. Now, again, in all seriousness on your way out, we value and we need your partnership. Please do what you can. It's really the appropriate and correct thing to do for you, but also it helps us, and we thank you. Stay happy, stay healthy, and stay.
