Hoshana Rabbah Night 5787 (Auto Translated)

The Plain Meaning of Scripture: The Three Stages of “Before Hashem” in Parshas Emor

Introduction and Technical Preparations

Yes, I need someone to make sure it’s working. Ah, a gut moed (good holiday). I went with my shiur (lecture). Make sure that it’s working. Really, it’s working? Yes, yes, yes, it’s on. I’m going to make a l’chaim (toast), because we’re in the middle of a seudah (festive meal). I see REC and then 000. Do you see it normally? Do you see it normally? A gut moed. We’re gonna start. Es moed shlomi (greetings). Look if my video works. Ah, he’s an expert. No, no, it’s working. Yes? Let me check. I don’t know if I’m set up or not. You mean the left audio? Usually it’s the left one. No, someone just pressed record. I don’t think it’s right. It doesn’t look like… Okay, very good.

There’s more wine. This is my little brother’s. If it would be good, it would be the next stretch. But this is not good. This one and who else? You could eat, for sure.

But I wanted to say, you come sit here, because other people are going to come, they’re going to want to listen to this. Everyone that I could be mekarev (bring closer), come closer. Ah, what do we need to take? I want we need to take. I want we need to take. I want my ground I not, I can lay it out. Sushi? No, that becomes Reb Yoel. He gives the ground. That’s your star a ground wire? That’s the aspect. That’s live wire, and a video wire. That’s the ground wire. Everyone is the ground wire. I’m shiur. I shiur in. What’s wrong with your simple thing?

I wanted to say, we’re talking, we started the shmuess (conversation), but everything is starting with a shmuess. You want to start a different shmuess? You’re welcome to do that soon. Now I’m…got the floor, for now. You can’t look in the… in the… in the… I… I… I… Reb Yeshaya now is the week Reb Yeshaya now, and younger, younger, it’s the shirker. It’s the year, it’s the year, it’s the year. It’s still, halo. I had I had not. I’m not going in from the world. Can you bring another cup? Can you bring more wine? No, no, no.

Baruch atah Hashem Elokeinu melech ha’olam hatov v’hameitiv (Blessed are You, Hashem our God, King of the universe, Who is good and does good). No. Can you give me the whole business. But it will see back. Okay.

What is Peshat? The Introduction from Maor Einayim

What I would tell you is that this is the word discussing, that… simple peshat (plain meaning), not simple peshat, in the peshat. If you want to know what simple peshat means, I say in an article from V’zos HaBerachah. Everything that I write, I don’t write competing myself. So, the olam (world/people) needs to hold on. I know that it’s a lot, what do you know? That’s my Chassidus.

So, the holy Maor Einayim would have said that peshat means that it’s peshitus hagashmiyus (physical simplicity). The language of peshat is stripping and removing and old. Anyway, so… What I don’t know so much, peshat, I can say toras avos (teachings of the fathers), I can say toras avos. Just as the Maor Einayim says that peshat means it’s peshitus hagashmiyus. More Rashi says peshuto shel mikra (the plain meaning of Scripture), means that Rashi had peshitus hagashmiyus. And he says the verse, just as the Zohar says, without a garment. Peshitus means naked, right? From peshat. Peshat means naked. He is naked. I want wonder I see that I don’t see. I don’t see? Did you try to learn naked? No, back to the creation of the world it was. Ah, that’s the real peshat.

The Verse of the Four Species: “And You Shall Take for Yourselves on the First Day”

So we’re saying this, in the Chumash (Torah), the holy Torah states, “u’lekachtem lachem bayom harishon etc., u’lekachtem lifnei Hashem shivas yamim (and you shall take for yourselves on the first day etc., and you shall take before Hashem seven days).” So it states in the holy Torah. In Yiddish? That the four species one does with them, what does one do with them? As they learned at length in the sefer (book), lekichah (taking) always means nothing in the Torah, lekichah is not a verb thing that one must do, lekichah is just wait to start a story, like kabbalah (receiving), then we do anything, nothing taken. One must take it, technically it’s understood that most human actions begin with taking something, taking is not the mitzvah (commandment). The thing that one does, the verb, the action word in the sentence is “u’smachtem lifnei Hashem (and you shall rejoice before Hashem).”

And what does “and I will take from there an omer” mean? “Lifnei Hashem ketzirachem (before Hashem your harvest)” is a language about a korban (sacrifice), just as… I heard a shiur from Rabbi… what is the guy’s name who they heard about the four species, tzaddik olam? Rabbi… Rabbi… Rabbi Eini? I don’t remember. There’s a shiur on es miel where he says a shiur on four species, and he says all these matters, the same conversations approximately that we spoke and conducted. And he said… If you want to know his name, the guy, I can tell you soon. I’ll look in my YouTube history and I’ll find it.

The Three Times “Before Hashem” in Parshas Emor

But in any case, he explained that in the Torah, in the parshah (Torah portion) of moadim (festivals) in Parshas Emor, it states three times that one brings something “lifnei Hashem (before Hashem).” Which three times? In other words it’s like… If you heard this from Rabbi Yonasan you’ll tell me, and I’ll skip. I’ll make the next thing.

The Order of Parshas Emor: Festivals and the Produce of the Land

In the parshah of moadim it’s like this: There’s a parshah of moadim in Parshas Emor, it says the times of everything, which day of the month one should make, in the first month one should make thus, and so on. Then when it finishes the parshah of the first month, remembrance of the Exodus from Egypt, starts a new parshah: “Ki tavo’u el ha’aretz u’ketzartem es ketzira (When you come to the land and reap its harvest),” right? It states in Parshas Emor. It states in Parshas Emor, yes.

In Parshas Emor, after the parshah of Pesach, starts a new parshah: “Vayedaber Hashem el Moshe leimor… Ki tavo’u el ha’aretz u’ketzartem es ketzira vahaveisem es omer (And Hashem spoke to Moshe saying… When you come to the land and reap its harvest, you shall bring the omer).” I brought it here, I’ll show you, whoever doesn’t believe me, you can check. You have a phone too, so you don’t need to have a phone. Reb Yoel doesn’t have a phone, one can bring an extra tablet to look at, not that he doesn’t have a phone, that’s another thing. So, there’s a solution.

What I wanted to say is, do you understand? So in other words, there’s an order of moadim that goes, starts with Pesach, and then there’s a new thing that has to do with the, as we would say, the agriculture, the order of planting. And on this there’s an extra order of service.

Chag Ha’aviv Is Not Pesach — The Chiddush of Kesav Sofer

In other words, what states earlier in Parshas Mishpatim and in Parshas Ki Sisa, “chag hakatzir (festival of harvest)” and “chag ha’asif (festival of ingathering),” Pesach doesn’t state, because… Everybody likes to say that Pesach is chag ha’aviv (festival of spring), but it’s not true. It doesn’t state anywhere in the Torah that Pesach is chag ha’aviv. Yes, “shamor es chodesh ha’aviv (observe the month of spring),” but what do you do on Pesach? “Ki b’chodesh ha’aviv hotzeisicha miMitzrayim (For in the month of spring He took you out of Egypt).” It never states that in honor of spring one makes a yom tov (holiday). What is the yom tov of spring? The omer.

Omer, it states in Kesav Sofer, he learns here a new parshah. Chag ha’aviv never. Chag ha’aviv is indeed chag ha’aviv. But aviv is indeed chag ha’aviv. This is Rabbi Ari Alpman, there’s a new shiur aviv. Chag ha’aviv, according to peshat, begins from the 15th of Pesach, or when one makes before Shabbos, until, until the first of Tishrei, no, until Shavuos, until… because that states, there’s a new thing, “u’ketzartem es ketzira (and you shall reap its harvest),” begins, “u’ketzartem es ketzira,” this is ketzir ha’aviv (harvest of spring), which means the harvest of the barley, and one brings, we know, the omer.

The First “Before Hashem”: Tenufas Ha’omer

“V’heinif es ha’omer (And he shall wave the omer),” tenufah (waving), right? One lifts up the omer, one makes a waving. The Gemara says that one makes a waving with the omer, “lifnei Hashem lirtzonechem mimachoras haShabbos (before Hashem for your favor from the day after the Sabbath).” That’s step one.

The Second “Before Hashem”: Tenufas Shtei HaLechem

Then, you wait seven weeks, “u’sefartem (and you shall count),” and he also brings, “v’heinif hakohen osam al shtei halechem (and the kohen shall wave them with the two loaves),” the Rebbe says, the verse states, one makes tenufah on the shtei halechem (two loaves) also. Both one makes tenufah “lifnei Hashem.” It states the same language, yes? “V’heinif hakohen,” “lifnei Hashem,” does it state some language “lifnei Hashem”? Here is the verse, yes, it states, “mimoshvoseichem tavi’u (from your dwelling places you shall bring),” “v’hikravtem (and you shall offer),” the bread, “v’heinif hakohen osam al lechem habikkurim tenufah lifnei Hashem (and the kohen shall wave them with the bread of first fruits, a waving before Hashem).” One lifts up.

There are two things that we know what one lifts up “lifnei Hashem,” which these are, like we said, these are not korbanos min hachai (animal sacrifices). Korbanos min hachai, that’s the main thing, the basic, just as “moadei Hashem asher tikre’u osam mikra’ei kodesh eileh heim moadai (the appointed times of Hashem that you shall proclaim them as holy convocations, these are My appointed times),” bring sacrifices. Parshas Pinchas talks about that mostly, doesn’t say these things. But besides for that, is korbanos min hatzemach (plant offerings), in other words, sacrifices from the field. And on this there are two mitzvos from the chag hakatzir: first the beginning, the omer, and second the beginning, or the end, you can say, whatever, the ketzir chittim (wheat harvest), and one brings shtei halechem. And both of them is a minchah (meal offering) “lifnei Hashem.”

The Third “Before Hashem”: U’smachtem Lifnei Hashem — The Four Species

After this comes yom tov Sukkos, and also, there’s two parts of Sukkos, right? In Parshas Emor, as is known. The first, it says you make Sukkos, “chag haSukkos (festival of Sukkos),” no problem. After this begins a new thing: “u’v’asofchem (and when you gather).” “U’v’asofchem es tevu’as ha’aretz (and when you gather the produce of the land),” that’s the first time it says in Parshas Emor that Sukkos is “u’v’asofchem.” And the second time, “ach bachamishah asar yom (but on the fifteenth day),” “u’v’asofchem es tevu’as ha’aretz tachogu es chag Hashem shivas yamim (and when you gather the produce of the land, you shall celebrate the festival of Hashem seven days),” yes? That’s the second time.

Sukkos states twice, yes? It finishes, it states, “bachamishah asar yom lachodesh hashvi’i chag haSukkos (on the fifteenth day of the seventh month is the festival of Sukkos),” yes? “Shivas yamim (seven days),” etc. etc. etc. All moadei Hashem finished, one can go home, one has finished all the moadim, one makes a siyum (conclusion). No, begins a new piece, it’s “ach bachamishah asar yom lachodesh hashvi’i (but on the fifteenth day of the seventh month),” when is the seventh month? Not just the seventh month, but “b’asofchem es tevu’as ha’aretz (when you gather the produce of the land),” for the asif (ingathering), then “tachogu es chag Hashem (you shall celebrate the festival of Hashem),” then you will make “u’lekachtem lachem bayom harishon (and you shall take for yourselves on the first day),” and then you will sit in the sukkah. The two mitzvos, it states earlier also Sukkos, it doesn’t state about sitting in the sukkah, the two mitzvos of lulav and sukkah state is connected with the asif. Explicitly almost in the Chumash, that this has to do with this thing.

The Structure: Three Festivals with Two Orders

Now there’s something missing. The Torah is not explicit. The first two festivals, there are three festivals, there are both with two things, I’ll say this. The three festivals are, by the way, according to korbanos, according to korbanos min hachai, the level of korbanos min hachai that has to do with the times of the Exodus from Egypt, ah, Pesach one brings korban Pesach, Shavuos one brings korbanos of Shavuos, Sukkos one brings perei hachag (festival offerings).

And besides for that there are korbanos that have to do with tevu’as ha’aretz (produce of the land). Pesach, not Pesach, but omer, which is the same time as Pesach, but not necessarily exactly the same day, whatever your peshat in mimachoras haShabbos is, we’re not going to get into a fight with the Karaites over here today. But whatever it is, mimachoras haShabbos one brings omer, this is chag hakatzir number 1, the beginning of ketzir se’orim (barley harvest), or you can see chag ha’aviv, aviv literally means ketzir se’orim, right? And not ketzir, when it just becomes the barley.

Chag hakatzir number 2 is Shavuos, what does one bring? Shtei halechem. And chag ha’asif one brings what? The lulav. And what does one do with it? Lifnei Hashem, one brings it lifnei Hashem.

Simchah Lifnei Hashem — Only by Sukkos

Now, earlier there was no simchah (joy) lifnei Hashem, as the Midrash in the verses explains, that simchah states in the Torah almost only by Sukkos, it states once also on Shavuos simchah in Parshas Re’eh, but in any case generally Pesach one is not yet joyful, because one doesn’t yet know what will be. Even Shavuos, one knows a little, it can be a little joyful, one doesn’t know. Asif, then one is joyful. One is then joyful from what? So it states in the Torah, the Midrash says so, because it’s already here. And therefore “u’smachtem lifnei Hashem (and you shall rejoice before Hashem),” not just one is makriv (offers), not one is meinif (waves) lifnei Hashem, one is “u’smachtem lifnei Hashem.”

In truth it’s simple, if the Torah had to be from Re’eh, certainly. Until here says yet what the Rav… Nu, what’s his name? That’s Adrik, Amnon Dukov.

Lulav, Tenufah, and Simchah Lifnei Hashem — From the Essential Law to Custom

The Three Regalim and the Progress of Simchah

First is chag ketzir se’orim. Why can you call it chag ha’aviv? Aviv literally means ketzir se’orim, right? And not ketzir, when it becomes ready the barley. Chag hakatzir number 2 is… right? One brings shtei halechem. And chag ha’asif one brings, what? The lulav. And what does one do with it? Lifnei Hashem, one brings it lifnei Hashem.

Now, earlier there was no simchah lifnei Hashem. As the Midrash in the verses explains, that simchah states in the Torah almost only by Sukkos, it states once also on Shavuos simchah in Parshas Re’eh, but in any case generally Pesach one is not yet joyful because one doesn’t yet know what will be. Even Shavuos, one knows a little, it’s a little joyful, one doesn’t know. Asif then one is joyful. And one must speak why, but so it states in the Torah. The Midrash says so, because we are already here. And therefore, u’smachtem lifnei Hashem, not just v’sikrivu (and you shall offer), not merachim (from afar), u’smachtem lifnei Hashem.

What Does “Lifnei Hashem” Mean by Lulav?

But it’s simple, if you may for the Torah that the lulav had to be lifnei Hashem. Yes, certainly. Until here says yet what the Rav… Nu, what’s his name? The tzaddik, Rav Amnon Dukov. Amnon Dukov explained. The tzaddik, he also says the Rav Sefer. One brings it from the kohen, of course, no, it doesn’t state kohen by the lulav it doesn’t state kohen, on the something it states explicitly that one brings the kohen, but the same idea, now, what is it missing? What is it missing? What does this lifnei Hashem mean?

Tenufah — The Peshat of “Lifnei Hashem”

Because one can make a very very simple, yilmad sasum min hamefurash meinif osin lifnei Hashem (let the unstated be learned from the stated, one waves before Hashem). Does it state mechulal lifnei Hashem. What does lifnei Hashem mean? How does it become lifnei Hashem? One lifts it up, one brings it, one lifts up the lulav lifnei Hashem, this is lifnei inyanim (matters). Inyanim means meinif osin lifnei Hashem. Inyanim is not me’akev (indispensable). It is yes me’akev.

And the Rav said, from the fact that it doesn’t state that one can hold it on the table, you must lift up another tenufah. Three you don’t need to make, you must lift up, you must make tenufah with the lulav which is me’akev.

Critique of Foolishness with Esrog Upside Down

The Barduner knows, people think that one must make a berachah (blessing) on the lulav upside down, with the esrog foolishness. As long as you’re holding it there, pick it up, one was not yotzei (fulfilled) the mitzvah even according to the Bavli. God forbid what is in any anonymous person in any other source doesn’t have this chiddush (novel interpretation). But even the later Amoraim who were mechadesh (innovated) that from the fact that it comes out with this, from the fact that it doesn’t state with when he holds it in the world, when he holds it on the table. It’s not yotzei badly. It’s simply so, everyone wants to strengthen themselves enough, but the essential law is so, it’s not a reality of a chiddush.

I tell you again, I’m not saying there’s no such thing, I’m saying it’s a halachah. There’s some funny people, they say funny people, they don’t say “ligmor es haHallel (to complete the Hallel)” because perhaps he forgot a word, they do that. Okay, interesting, over-literal people.

“Lekachtem Lachem” — Individual or Community?

Okay, but until here is the idea, until here is the idea, these are the chiddushim, this is the idea that the olam says. I heard it from a response from Rabbi Amnon. Ah, you say, simply one brings it yes for the kohen. Who makes the lulav? You’re not the kohen, but further. Everyone brings it, just as everything.

The Distinction Between Individual and Community Is Not Always Clear

By the way, it doesn’t state that the omer brings only one person. You must understand, this whole thing that we have in our era, that somethings brings everyone, and somethings one brings only to the collective, only the kohen, only one of all Jews, it’s only real, it’s not clear. It became so the custom, and you understand so, why when one brings one omer, does it state that every Jew must bring a korban omer. How do you the rafters bring a lot? Do you the rafters will bring a lot? It doesn’t state in the Chinuch. Look in the Chinuch, even in the Mishnah it doesn’t state clearly.

Bikkurim (first fruits) you know, everyone must bring one Jew, and both must bring for the chag. The same thing, right? It’s a zman ha’asif (time of ingathering). And bikkurim brings, you think, he says, everyone brings it, you know, he will already bring once bikkurim, and I have a proof, there’s a yom tov called bikkurei ketzir chittim, and I have yom habikkurim (day of first fruits). It’s simply the same mitzvah, it’s not shtei halechem with mitzvah and bikkurim, it’s only a different mitzvah. Simply one brings once.

Parable from the Beis Midrash — Hallel and Shofar

So there’s sometimes in the beis midrash (study hall), there are pieces that everyone likes to say with the chazzan (cantor), there are pieces that one lets the chazzan say alone. Sometimes there were more pieces that one lets the chazzan say alone, and with time, everyone wants to participate. So everyone brings a lulav, it doesn’t cost money. Because the essential halachah is that one Jew should bring one lulav.

No, there is a Midrash, “ulekachtem lachem, ulekachtem lachem, ulekachtem lachem”, which is already in my book. Ulekachtem lachem means “you” plural. Yes, meaning the general you, the public you. That’s the simple peshat (plain meaning). I’m saying, now, that’s the halacha. Yes, the same thing applies as with the omer? Yes. Lachem, but of course, that’s just different. The Midrashim make derushim (homiletical interpretations), there’s ulekachtem lachem, one stands in another place, there’s ulekachtem lachem, and there’s ulekachtem lachem. These are all with remezim (hints), because it makes sense. Sometimes, you don’t need great statements. Some things, you would just do them, you would just do them.

Women at Kiddush — A Side Discussion

And by the way, I’ll ask other people, when I go to the beis medrash and the chazzan says a beracha on Hallel, everyone makes, I wasn’t there, he makes a beracha himself. Can you tell me why? You heard a beracha? By shofar, no one makes the beracha again. By the way, there were once people who did make it because shofar is a beracha. But it makes just as much sense. So, why is it instituted here and why is it instituted there? There’s no reasoning, like real reasoning in these things. It’s the same thing. Here it’s instituted that the Kohen brings one arava from each person, and here it’s instituted that each person brings an arava. Depends on the situation, sometimes there’s more money, everyone can bring. All kinds of random things.

It belongs with all the women’s kiddush. Exactly. What’s the difference? It says in Shulchan Aruch that there’s the custom, whatever, it says somewhere in a posek. Why? I don’t know. I love that women sing along at kiddush. I recently, my wife sings along every week at kiddush. Why isn’t it a nice tune? I know it, I’ll sing along to that. What is it? You love matir (permitting). Matir to be joyful. Do you want to come?

Lulav is Matir — Permits Simcha

That’s that it’s matir, that’s also such a concept of a chacham (wise person), they made every thing a prohibition with a heter (permission). I don’t know, it’s a good question. You’re asking a good question, Shlomo’le is right in any case. It could be it’s precisely something matir. Something is certainly matir, 100%. I think it’s something matir.

The people don’t agree with Chazal. Rabbosai (gentlemen), certainly not. You mean Chachmeinu zichronam livracha (our Sages of blessed memory)? Moshe Rabbeinu also went from the Chachamim. Ah, good fear. I’m just making my place.

[Note: Here is a short interruption about bringing benches]

Ezra, do you want to bring more benches from downstairs? Ezra, do you want to bring more benches from downstairs? Ezra, do you want to bring more benches? Ezra, do you want to bring more benches? No, Shlomi, Shlomi, bring in the basement here another bunch of such benches. But there are already benches.

The Answer — Lulav Permits Simcha

So now, anyway, that’s the simple peshat. It’s clear that the mitzva, like all mitzvos by the way, the Ramban already says this, there’s no mitzva whatsoever that was given for Jews in America. In America one does mitzvos only because one loves them. Not because one must. You don’t have to. You can go home. That’s what the lulav permits. Okay.

After things, actually a good question. I don’t know. Apparently, it’s a good inspiration, a good prompt. What does the lulav permit? I just saw in the Midrash, he saw that Sukkos is something matir, he called it intelligent. That’s ne’ilas chag (closing of the festival), says the Midrash, something ne’ila, he locked up something. I need to understand. I don’t know. What’s a wannabe chassid? One thing that’s certainly matir is to make sanctuaries outside. Ah, fine. You have a korban (sacrifice). You have a korban in America.

I thought that in the period of Hoshana Rabba, I look, I look, I look, there’s something, there’s a tension. As long as one doesn’t come to the kedusha of the Mikdash, I mean actually, I mean truly that it’s matir simcha. Because later by Hoshana Rabba people were pious, they say it’s not really matir simcha, one makes a great tikkun, one rejoices extremely, it’s no longer real simcha. But originally it was matir simcha. It makes it like, you can rejoice, you can rejoice, you can rejoice. Half a year one worked with everything. May one already be joyful? Okay, it’s already the time, already took a lulav, one may already. What makes it? It’s a good point. Like Meron permitted the festival of Meron. Anyways, that’s the catch.

Rabbi Yitzchak’s Peshat — Hagbaha Nafka Bei

Now, I want to tell you a big chiddush (novel insight). So, according to peshat, according to peshat I mean according to Rabbi Yitzchak. Rabbi Yitzchak is one of the Chachamim, okay? So whoever doesn’t believe in one of the Chachamim is an apikores (heretic). He doesn’t believe in Torah she’be’al peh (Oral Torah). There’s one thing, even a Tanna in his strength. We took it from the Torah, I don’t understand. That’s that I said that I said that not from Chazal, but an apikores, he should go to another sukka. Yes. And the sukka of… He should go to the sukkos on the way to a certain place, okay? There are many sukkos that one can go to. On every mile, there is more. You graft him to me, wouldn’t… Open up.

Esrogim from Italy — A Side Comment

What is with me? Is with me opening, Shlomo, I’m going to come upon me. That’s something from Italy. That’s from where the esrogim come. So I need first. There Moshe Rabbeinu brought an esrog, I also bring wine from there. I can’t know where. Someone goes on the start on eBay that it’s from Italy. Yes. I think it was very pleasurable from the word that Moshe Rabbeinu planted there. What’s simple Moshe in every generation and generation. One can’t say Moshe Rabbeinu that the Baal HaTanya of 1980 didn’t fulfill the mitzva. It must be that Moshe Rabbeinu planted. It’s true. Yes, a merit. Because the Chachamim say that there weren’t then any esrogim in Eretz Yisrael, it must be about esrogim. Ah, yes. It agrees with you with the Chassidus with the next voice. So listen, he asked from a Torah to Eretz Yisrael. To the desert, whatever. It’s imported. Whatever you would say is so. That’s not yet in my book, I’ll say that in one card. Whatever you would say is so.

Fundamentally — Hagbaha Nafka Bei

So fundamentally, as we learned, hagbaha nafka ba (raising it suffices). One brings a lulav, one lifts it up, one says “Hello, this is a lulav”, no less and no more.

Ne’anuim — Molich U’mevi, Ma’aleh U’morid

Now, the Chachamim came and they said, Halberstam, I think, came up with this chiddush, and he said that the ne’anu’a (waving) means “molich u’mevi, ma’aleh u’morid” (bringing and taking, raising and lowering). And they said to him, one of the oldest peshats, the main kavana (intention) is “molich u’mevi l’mi she’arba ruchos shelo, ma’aleh u’morid l’mi she’shamayim va’aretz shelo” (bringing and taking to Him to whom the four directions belong, raising and lowering to Him to whom heaven and earth belong). That’s the first peshat in the Gemara, it says in Rabbi Yochanan, and I’ll say the peshat.

And the Rishonim come and say how can one also make the right to left, because Hashem… because the first one was twisted so it should fit better. Same idea, right. But the point is like this, I think the yesod (foundation) is very powerful.

Direction of Prayer and Lulav-Shaking

There were once times, people thought where is Hashem? The Beis HaMikdash. So which direction does one shake lulav? If you know the way, you all daven, which way do you daven? To mizrach (east), but one doesn’t daven to mizrach, to the sun, the gentiles who served until the sun and daven to mizrach. How do we daven? To ma’arav (west), to the Shechina in ma’arav. Precisely, we are east of that to daven to mizrach. But davening to the place of the Shechina, yes? The makom habayis (place of the Temple), there where there’s the dome, and there where there’s Har HaBayis, all Jews, since the times of Avraham Avinu, says the Rambam, daven in that direction, also the Muslims until the war changed it.

Davening? You know why? What’s the crazy thing? Can you tell yourself? I want to daven! The Chida gives out a compass! Do you catch that we are modern people, the Jews? Every rabbi now davening is a compass! And he should nothing! You go that the whole davening is a compass! And you go that the whole the whole is in the whole which is not not not

Prayer, Ne’anuim, and the Mitzva to Bring Lulav to the Beis HaMikdash

Prayer in All Directions – Is HaKadosh Baruch Hu in One Place or Everywhere?

Also the Muslims until Muhammad changed it there, right? Davening. You know why? What’s the craziness? You can tell yourself, “I want to daven.” The Chida gives me out a compass. Do you catch that we are modern people, the Jews? Anyway, how do you daven, you use a compass. And you go learn, you know that geography was invented because the Muslims needed to know which way is Mecca, right? They invented the geometry of a circle to figure out how to count, anyway.

Do you catch? You can tell yourself, “Someone knows why?” There one must bow down, it says “lifnei Hashem b’Beis HaMikdash” (before Hashem in the Beis HaMikdash). Ah, ah. So there were once people who used to think that Hashem lies only in one place in the world. “Ein zeh” (this is none other), only here, “ki im beis Elokim, v’zeh sha’ar hashamayim” (but the house of God, and this is the gate of heaven). Heaven has a gate. Obviously, every place has a gate, one can enter from wherever one wants. There’s one gate, there the malachei Elokim (angels of God) go up and down. If you want to send tefillos (prayers), you need to catch a ride with an angel, right? He sent an angel. He said, “By matters of all the angels who receive the prayers, they should elevate the prayers before the throne of glory.” That’s what the chazzan said by us before Musaf. Other places they don’t say it. I have no sense of contribution.

Rabbi Yochanan’s Chiddush – HaKadosh Baruch Hu is Everywhere

I ask you a question. Yes, so one must go through that one? You will daven. So, so, so, your tefillos need to travel there. It’s literal, by the way. It used to be literal, at least. And then the tzaddikim came, Rabbi Yochanan, other tzaddikim, and they caught, also a pasuk in the Torah, in the Torah it also says another pasuk. It says after the Aseres HaDibros (Ten Commandments), Hashem said, “And you shall have an altar of earth for Me.” Then He said afterward, how will you mention Me? I will mention Myself, my rabbi. It says azkir (I will mention). Needs to be with azkir. How will you be? There’s no difference where there’s no place. You want to daven? Be mazkir es shem Hashem (mention the name of Hashem). And there Hashem will come there and… avo eilecha (I will come to you), I will come to you, yes? You don’t need to travel to the gate. Yaakov Avinu thought that one must go to a gate. It says in Parshas Yisro, “b’chol hamakom asher azkir es shemi avo eilecha u’verachticha” (in every place where I cause My name to be mentioned, I will come to you and bless you). Wherever you are, and this the Chachamim later expressed with the language that Hashem is on all four sides of the world, not “arba ruchos shelo”, and not “shamayim shelo”.

The Kingship of HaKadosh Baruch Hu in Krias Shema – Over All Directions

And as the Gemara says, how must one make Hashem king by Shema, not say that Hashem is “echad b’mikdasho” (one in His Temple), as Rashi says in this week’s parsha, for us is “ki zivchei tzedek”? No. One must say that Hashem is on all the heavens and on the earth, and on all four sides of the earth, everywhere. As the children know, where is Hashem? Hashem is everywhere, Hashem is here, Hashem is there, Hashem is truly everywhere. Up, up, down, down. That’s the concept that we’ll sing by the ne’anuim tomorrow. Up, up, down, down, right, left, and all around, here, there, and everywhere, Hashem is truly found. No, that’s the kavana. It says in the Gemara, I don’t have the kavana. The Gemara brings that the Gemara says that one takes ne’anuim.

Rabbi Yochanan – Bringing Offerings Everywhere

So, Rabbi Yochanan said, why do you have an offering? You bring your offering there in the Beis HaMikdash, you can bring it to the north also, Hashem is there also. You can bring it to the south, you can bring it from below, deep in the depths, there is also Hashem. You can bring it to the Beis HaMikdash, not a bama, a bama is further, there are ten places where Hashem is. No one place, not all places, wherever you go.

The Chiddush in Ne’anuim – To Show That HaKadosh Baruch Hu is Everywhere

So the whole concept of making ne’anuim to all sides, which I said doesn’t make sense, because once it made sense because people thought that Hashem is in one place. Today when we know that Hashem is everywhere, one must show that Hashem is everywhere. Here, there, every side one shows. The lulav is to show the lulav to Hashem. Where is Hashem that one shows Him? Wherever you can understand, that’s where. That’s my chiddush. A good peshat. And you can bring a korban also in Lakewood, understand? “Yichavein libo keneged beis kodshei hakodashim” (He should direct his heart toward the Holy of Holies).

D’Oraisa and D’Rabbanan — A Sharp Comment

Why only there is seven days d’Oraisa (from the Torah)? You want me to repeat my peshat? I’ll tell you my peshat, it was revealed to me erev Sukkos. It’s really a beautiful peshat. What is this thing about seven days d’Oraisa? The peshat is very simple, it’s already in my book, but really an inspiration came to me erev Sukkos. There’s a king of holiness. So you ask, if it goes around the whole world, the whole world has it, why is only the fridge thirty? Ah, the answer is, the peshat is like this: First of all, d’Oraisa is worse than d’Rabbanan, everyone knows, right? D’Oraisa means what people once thought, the archaic people who believed, poor things, in Hashem and in the Beis HaMikdash. D’Rabbanan means the smart Jews who know that d’Oraisa is d’Rabbanan. Agree? Okay. So d’Rabbanan is better than d’Oraisa, right? Simple.

Digression — Oil of Non-Jews and the Tradition of Chazal

Yes, you remembered that one wanted to know if oil of non-Jews is forbidden? What did you tell him? Rabbi Yishmael met him in Italy, there’s a Mishna in Avoda Zara, remember? He lived in Maseches Avoda Zara on this, understand? “How do you read, ki tovim dodecha or dadecha?” (For your love is better, or your breasts?) Go to another matter. What’s the secret of the Mishna? Can you remember the Mishna? I can bring here also a Mishna, there are Mishnayos in one volume that I can bring.

The Words of the Scribes are More Pleasant Than the Wine of Torah

One must have a mesora (tradition), one must have rabbis. The Rabbanan say that one mustn’t write from the rabbis, “kesuvim arevim alai divrei sofrim yoser miyeina shel Torah” (the writings are more pleasant to me than the wine of Torah). One must say “dadecha”, it says in “dadecha”. So, dadim is like a baby that drinks from the mother’s dadim, understand? “Dodecha” is a difference, you can speak highly. We say what it says, we say what the nekudos (vowel points) are, we say that one may yes drink oil from non-Jews, not drink oil from non-Jews, we say what is avoda zara and what is not avoda zara, what is a difference. So, what are you asking?

So, you’re asking me why one may not oil? But what? Why were they forbidden? Something from gentiles. Wine of non-Jews I mean is forbidden. I asked why one may not drink gentiles. Something such a topic, a decree of avoda zara. That’s what you’re asking. Okay, it’s a Mishna in Avoda Zara.

Practical Proposal — Study of Tanach and Mishnayos

Rabbosai, in our shiur, there’s a mussar (moral teaching) from the Ba’alei HaTosafos, that every tractate one student had to know, so one could know what fits. By us, everyone has to know the whole Tanach and the whole Mishna. I’m not saying one must know Gemara, but whoever doesn’t know the whole Tanach and whole Mishnayos won’t write us in the beis medrash. That’s just the test, by the way. I look around like, a Mishna, you heard of this Mishna? I just, just, I never came to the beis medrash, but the rav gave two years. No, you know, we’ll get to it. I don’t know, I mean, let’s do it. One must review, it’s very easy, it’s very geshmak (enjoyable). One will more or less still… It’s no longer a year. Now already, we’re going to travel another seder after Yom Tov. The Tannaim Yeshuim will finish in one year, it will go faster the year. One would do in three years a few good days, no one would know the new seder of Herzion, we’ll learn every day two chapters, whatever, to finish every whole year Chumash learn Shabbos and a whole week at night, and everyone should organize themselves with a WhatsApp group, whatever. You want to make a live shiur? You call me up, I’ll help you. So, that’s the proposal, that’s the deal.

The Peshat in Seven Days of Lulav in the Mikdash — The Mitzva is the Bringing

The Mitzvah of Bringing the Lulav to the Beit HaMikdash — The Parade and the Experience

But what I wanted to say is, there is a… back to the topic, when they asked, they ask what about the seven days, the seven days. So, I’ll tell you what it says in the holy sefer Or HaSechel. It says there like this: Certainly, and all the commentators have noticed this, you can’t take a verse and cut it in half, it’s Purim. It’s as much Purim as the people who say that the verse simply states “ba’erev tochlu matzot” (in the evening you shall eat matzah), but the verse actually says the opposite, “ba’erev b’yom arba’ah asar ba’erev ad yom ha’echad v’esrim ba’erev” (in the evening on the fourteenth day in the evening until the twenty-first day in the evening). Whoever says that the verse simply states “ba’erev tochlu matzot” and all other days are optional, he’s making a derasha (homiletical interpretation), it’s a melitzah (rhetorical device). It’s a melitzah, it’s a melitzah. So it says in the words of the authors, so it says “ba’erev tochlu matzot,” okay? But what? It’s a melitzah to remind us of the halacha. The Chachamim (Sages) understood that this is the halacha, that’s the reason. L’chaim l’chaim, with Yom Tov. One can sit here. We’ll build a bigger sukkah next year. What do you mean where? We’ll meet in the glass. So, listen.

It’s Impossible to Divide the Verse — “Lifnei Hashem” Means in the Mikdash

So, what I wanted to say is, it’s simple that there’s no such verse. You can’t say, one can’t divide a verse. It says in the verse that for seven days there is a mitzvah of simchah (joy), and the simchah is “lifnei Hashem” (before Hashem). “Lifnei Hashem” means in the Mikdash (Temple). This is the simple peshat (plain meaning), everyone agrees.

Bringing the Lulav to the Beit HaMikdash — The Act Itself Is the Mitzvah

Now, what’s the peshat? Now, the matter is like this: It’s worthwhile to bring a lulav to the Beit HaMikdash. Trees don’t grow in the azarah (Temple courtyard). Okay? Even a piece of wood is not allowed to be in the azarah, to such an extent. So, one must bring a lulav to the azarah, right? When does one bring it? The first day, perhaps, it can lie there, one can use the same lulav every day. One can bring it from erev Shabbat if it falls out that way, but if not, one can bring it the first day. Perhaps one may not carry on Yom Tov, one doesn’t need to get into technicalities. Like “tashbitu,” “bayom harishon tashbitu” (on the first day you shall remove), it must already be there the first day, whether one brings it on erev Yom Tov or not, that’s technicalities.

But the first day all Jews come, they go somewhere “tzur hahar” in the mountains where the lulavim and all the species grow, and they bring, I don’t understand clearly what I’m going to say, they bring a lulav to the Beit HaMikdash. When is this? The first day. Now, everyone understands, afterwards it already lies there, it lies in the lishkah (chamber) there, and they figure out a plan. It’s not so fresh, they put it in water, whatever.

On the First Day Begins the Mitzvah of Bringing

So it comes out, now everyone understands that the bringing, the mitzvah is the bringing, the bringing lifnei Hashem. When does the bringing begin? What? No no no, a chiddush (novelty) every day. What about the aravah (willow)? No, the first one they also already had, he put it down. Yes, because the aravah, yes, it’s not the lulav the aravah, they put it down. Yes, you’ll stand.

What I’m saying to him is, how does one bring something to the Beit HaMikdash? Everyone who has learned Mishnah in Bikkurim (first fruits), which we just mentioned, bikkurim is the same mitzvah, it falls into another category of mitzvot. Everyone knows that bringing, one brings a korban (sacrifice) to the Beit HaMikdash, right? So the bringing is the mitzvah, the movement of bringing, that is the mitzvah. When does the bringing begin? The bringing begins, right? On the first day it begins from the Beit HaMikdash. The second day can already rely on this, if it’s already right there in the Beit HaMikdash, the second day, you don’t need to bring everything from the Beit HaMikdash.

But the first day, every year, whoever learns the Mishnah in Menachot about the omer, whoever learns the Mishnah in Bikkurim knows this, and whoever learns the connection to the verse in “ulkachtem lachem bayom harishon” (and you shall take for yourselves on the first day), and he imagines a bit the reality of what was, understands that every year the first day of Sukkot, or erev Sukkot, when it was Shabbat, there was a great parade from all the mountains around Yerushalayim.

Jews came, everyone brought their lulav, because everyone wants to perhaps take theirs. As the Mishnah says, the elders of Yerushalayim already waited a whole year. But before erev Yom Tov, the first day there was a huge parade, they went to come with music, they brought there playing, certainly, they sang. Just like… imagine, they make simchat beit hasho’evah, one goes with dancing, yes? This is the real simchat beit hasho’evah, not just halachic details that no one understands. But what is it about? Because you shouldn’t on Yom Tov about the halacha. They went to bring lulav to the Beit HaMikdash. There went a great parade, all the Jews, the Kohen Gadol (High Priest), they stood, and they blew the shofar, and they brought music, and they danced, they made one dance on the way in, and one dance on the way out, and they brought whole trucks. It was an operation of bringing the lulav to the Beit HaMikdash.

The Joy Begins from Afar

So how did they begin the matter? Already in the countryside, already at home. Can you imagine that there were Jews who came to travel for Yom Tov from Shechem, I don’t know, from Beitar, from Tzfat, yes? In Tzfat live beautiful trees. Two weeks before Yom Tov there was already joy from the hadassim (myrtles) traveling to the Beit HaMikdash. They came with music, and they got drunk, and they danced, and they were bringing good days to Israel. From the fifteenth they already bring wood to the Beit HaMikdash, yes? Exactly, they brought… exactly, we learn about this, the whole way that was a whole situation. The greatest Yamim Tovim is that they bring things.

When does the joy begin? From far away. Who is the one according to? That it’s just a simple good thing. A truck traveled with beautiful horses, with a crown on top. And when a situation traveled, this was on the first day, the second day in the Beit HaMikdash there already wasn’t, this is the meaning of the Mishnah, “batechilah hayah lulav nittal bamdinah yom echad bamikdash shiv’ah” (originally the lulav was taken in the provinces one day, in the Mikdash seven days), in the provinces it was joyful until the first day, the first day it’s already there in the Beit HaMikdash, and they remained there. Certainly, Jews remained there, they remained in the Beit HaMikdash, they had a place to stay, but it was already there.

After the Destruction — Rabbi Yochanan ben Zakkai’s Enactment

Now, after the Beit HaMikdash was destroyed it was like this, and after the Beit HaMikdash was destroyed it’s very simple, Jews got up in the morning early, I thought, they go, “samachti b’omrim li beit Hashem neilech” (I rejoiced when they said to me, let us go to the house of Hashem), they’re going to go to the Beit HaMikdash, they go. He began to go. Every Jew took a lulav for himself in the morning. Rabbi Yochanan ben Zakkai lived there in Yavneh, he took a lulav from Yavneh, he said, we’ll try to go. They saw that they remembered meanwhile that there are the Romans, it shouldn’t be. Okay, they put down sadly, they went to the beit midrash, they put down the lulav very sadly, they didn’t arrive at the Beit HaMikdash today.

The Story with the Lelover Rebbe

But he thought, he thought to himself, just like the Lelover Rebbe once thought. The Lelover Rebbe was a student of the Chozeh, of Rabbi Yaakov Yitzchak, the Rebbe of Lublin. And one year, once he traveled to the Rebbe for Yom Tov, and he didn’t arrive. There was a storm, snow, I don’t know, rain, whatever it was. And they already gave up that year that he could arrive. So he remained in Lelov or wherever, some town in the middle. After Yom Tov he arrived. Ah, yes, not.

[Interruption — they bring a bench]

Bring a… come here. Come in. Bring a big bench for the Rav. Come, come, come, where. Bring some big bench here. There’s a big bench here. Yoeli, Yanky, Shlomo, whatever you’re standing. No, a big one. There’s one outside, a big one like that. There’s one like that. The green one is also good. No, it needs to be a big green bench. It’s a Rebbe’s bench. No, no, it’s very, it’s good. It’s better. Yes, yes, that’s mine. Yes, certainly, come come. He comes with the beams on him. He comes with the beams on him. He comes with the beams on him. He comes with the beams. He comes with the beams. Yes, yes, yes. Where. Already. There, have a seat. This isn’t David, this is a small David. Why? I’ll go. He will merit. This is David. This is David. Prestige.

I’m holding in the middle of a story, they stopped in the middle, the Lelover Rebbe traveled to the Rebbe of Lublin for Yom Tov, he didn’t arrive, he remained stuck in some town with three Jews there, he had to celebrate Pesach, Sukkot, Shavuot, whatever the Yom Tov was. And what does one do when the student won’t arrive? He travels motzaei Yom Tov. They weren’t frightened, motzaei Yom Tov he traveled, he arrived isru chag two days later, I don’t know, he arrived in Lublin. And the Rebbe asked, where were you for Yom Tov?

He told him, “Come closer.” I imagined it like this: Today, unfortunately, not everyone has the merit, not everyone was at the Rebbe’s for Yom Tov. The Rebbe has a small table, my relative is very big, which he fits until the end of his room. I imagined that truly the Rebbe is the Rebbe of all Jews, of the whole world. To him for Yom Tov travel tens of millions of people. All the nations also stand. The nations don’t know, the person learns, “pri ha’chag keneged hagoyim” (the fruit of the festival corresponds to the nations). “Tachat ahavati yistnuni va’ani tefillah” (In return for my love they oppose me, but I am prayer), says the Midrash. We pray for the nations, we pray, it’s unfortunately fine. The person knows why he falls from this? Because in this we pray that he should have a good year.

The Rebbe’s Table Reaches Far

But when the future will come, he will understand that all nations will travel to Lublin for Yom Tov. He realizes that his table will be so long. Imagine, will everyone need to fit at his table? From Lublin to the town where he was. He wants to be there. Now, I’m the smallest student, I hold myself small. I see at the corner of the table. I see at the Rebbe’s table. Exactly, the crowd didn’t arrive. Around wants to come. I was at the Rebbe’s for Yom Tov.

The Lelover Rebbe said to the Rebbe. I said, what? It comes to the Lubliner… I say like this, Rabbi Yochanan ben Zakkai now… the Lubliner took the journey. The Lubliner surely had Torah teachings, I mean. He surely understands that it comes with such praise for the Rebbe.

The Role of Chassidim — To Speak Greatly of the Rebbe

I learned, when the Komarna is lengthy that the Rebbe’s chassidim’s job is to speak greatly about the Rebbe. People think that a Rebbe, the tzaddik, he doesn’t need compliments, he’s humble, the Rebbe is not humble. A Rebbe, perhaps because he’s humble, therefore one must tell him how great he is. He can also be humble, if he has enough chassidim who speak greatly about him, he can afford to be humble. Many times when the Rebbe is humble, the chassidim, unfortunately, follow him. That’s troubles. The Rebbe has another story, that the Rebbe also saw from one humble person to another, meaning he saw that he’s actually. What should be the whole world?

The Deeper Peshat — Every Day on the Way

Anyway, I thought that Rabbi Yochanan ben Zakkai said after the destruction of the Beit HaMikdash, “shetikken Rabbi Yochanan ben Zakkai sheyehei lulav nittal bamdinah kol shiv’ah zecher lamikdash” (that Rabbi Yochanan ben Zakkai enacted that the lulav should be taken in the provinces all seven days as a remembrance of the Mikdash). Rabbi Yochanan ben Zakkai thought like this: When the world is the world, all Jews come to the Beit HaMikdash. The parade stands so long that when the end of the parade arrived at the Beit HaMikdash, the end of the parade is still in Tzfat. It’s such a kind of parade, and everyone stands with his Jew, and they come “beit Hashem neilech” (let us go to the house of Hashem), they come with the lulav. The last Jew who will never arrive at the Beit HaMikdash, it’s such a large crowd, he also says in the Beit HaMikdash, and he is also “samachtem lifnei Hashem shiv’at yamim” (and you shall rejoice before Hashem seven days). And they said, did anyone ever arrive? It’s not such a large crowd that arrived. But there is no Beit HaMikdash.

So one must every day imagine that even if one didn’t arrive, one is on the way. I said, every day they said that they drew closer. And now he says it more beautifully. He says that every morning a Jew gets up, the whole reason why there’s a difference between the first day and the other days is because the first day they already brought it, it already lies there, but it didn’t arrive yesterday. One gets up Monday morning and begins, perhaps today it will succeed. It didn’t succeed, strengthen Tuesday, until Tisha B’Av. He doesn’t give up, every day one picks up a lulav and goes on the way. He doesn’t arrive, he doesn’t arrive.

This I thought erev Yom Tov, I said that I’ll tell it on Yom Tov, I’ll say it better.

When the Whole World Will Come — Zechariah the Prophet

That it should arrive at all, that’s only in those days when not everyone will arrive, not all nations had sense. As Zechariah the prophet learned in the haftarah that not everyone will come on Sukkot, and not everyone has sense, therefore it remains that the Jew from Tzfat must also arrive. But when the whole world will come, there will be a line from Lakewood, there will be a line in the Beit HaMikdash, and whoever stands under the mountain by Rabbi Shimon will also be by Rabbi Shimon, he will afterwards be able to exactly at the cave push himself. So it’s simple. So this is the… what it says, it’s simple. Very good. So one can make seven days. How much more so, what this is the peshat, you understand? It’s rabbinic, it’s much better than Torah law. And I say, one can even turn around with the lulav and say, that way I can also arrive.

Rabbi Yochanan ben Zakkai — The Rebbe of the Destruction

It fits very much with Rabbi Yochanan ben Zakkai. Rabbi Yochanan ben Zakkai was the Rebbe of the destruction. After the destruction they said we won’t have weddings anymore and so on. And Rabbi Yochanan ben Zakkai was the one who encouraged the people to continue, and he made all the enactments zecher lamikdash (in remembrance of the Mikdash). So when we… very many people felt very bad this year, they didn’t have a proper shofar, no lulav from the Torah. But the whole reason to go out is also only as zecher lamikdash. What’s the difference how the zecher lamikdash works? Now it’s with the zecher lamikdash plus the remembrance that there was once a Rabbi Yochanan ben Zakkai who made the enactments. Afterwards it becomes stronger. Indeed he was from Zakkai, all the exile teachings.

Question: Stumbling with Four Amot in Reshut HaRabim

Ah, I asked such a question: When the Beit HaMikdash existed, didn’t anyone stumble in carrying all the four species in reshut harabim (public domain)? Yes, first of all, even the Gemara looks like although from him there weren’t particularly outstanding people. It could have happened there that they could make. But what’s the peshat? What’s the peshat, R’ Yitzchak?

My peshat was that as long as there was a Beit HaMikdash they didn’t so… It’s a problem, so they say that the Chazon Ish said about certain Brisker things, one must fear a sin, one must not fear a mitzvah. If someone has anxiety when he bakes matzot, he should have anxiety when he does a sin, when he speaks lashon hara (evil speech), he should only be with joy. So the whole thing that one should fear a mitzvah is not proper.

How Long There Was a Beit HaMikdash (Temple)

When there was a Beit HaMikdash, first of all, if you stumbled with the four amot (cubits) of reshut harabim (public domain), very good, come in, bring a chatat (sin offering), finished. But because we no longer have a chatat, one must still have fear, because we remain stuck. One must now fast I don’t know how many thousands of fasts, we don’t have any way of… there’s no system of kapara (atonement) in place. So when one does something, one brings Seltzer. So when one doesn’t do a mitzva because one has fear of four amot reshut harabim, this is the greatest remembrance of the Mikdash, and to remember that if I will stumble, I will remain stuck, I mean until I die I will carry upon myself a d’oraita (Torah prohibition). So perhaps…

Discussion About Rabba’s Enactment

[Several speaking at once]

…it was made later, no? The takana (enactment) that one should blow as a remembrance of the Mikdash.

Speaker_1: Not Rabba.

Speaker_2: Ah, Rabba yes, Rabba yes.

Speaker_1: True, but it has a limit. Rabba said one thing was, and one thing was. Has this already been done?

Speaker_2: No, no, takana d’Rabba shema ya’avirenu (Rabba’s enactment lest one carry it).

Speaker_1: Not Rabba made the takana that Rabba says. Rabba says the reason, Rabba says the reason. It’s not…

Speaker_2: But it’s a takana d’Rabba.

Speaker_1: Rabba says the reason, Rabba says the reason.

Remembrance of the Mikdash, Yom Tov, and the Redemption

The Reason Why We Don’t Blow Shofar on Shabbat

No, not blowing on Shabbat. Rava yes, Rava yes. True, but it has a teaching. The Rambam is close. One thing he made, and one thing he took. Has he already done this? No, no. Takana d’Rabba shema ya’avirenu. I don’t know if Rava made the takana. Rava says the reason, Rava says the reason. It’s not…

But what is actually Yosef’s reason? What actually is it? Yes, exactly, what actually is it?

The Real Reason: Lulav and Shofar Belong in the Beit HaMikdash

And the reason actually is, both lulav and shofar truly belong only in the Beit HaMikdash. There were now beautiful clips where people dance with all the species. That’s how it belongs. They held that truly it belongs only there. Everything that we do is only as a remembrance of the Mikdash. Shabbat is a competition with the Mikdash. Shabbat by the Mikdash in time, I don’t know.

The Ben Ish Chai says that the shema ya’avirenu is not the real reason. Yes yes. What yes? This is a secret. That’s what it says there.

A Thought: Lulav Shebalev (Lulav in the Heart)

We had another question. Can one fulfill the custom of reading Mishneh Torah at night? Beautiful rabbis with learning Mishneh Torah from the Ramban. This was the chiddush that was learned. A sefer Eli Chaim was made, I understood it in my note the street with Eli Chaim and saying a beracha on the sefer. One speaks even in chutz la’aretz (outside the Land of Israel).

I hold that the greatest blower is not more beautiful. The Shabbat blows. He hears it higher for you, it awakens sefarim shtertzl. What? Much stronger. Not this, the absolutes. The sound of silence. But this is good for Rosh Hashana, because it must awaken. But Sukkot absolutely. Sukkot, lehavit ruchot le’ot (to bring spirits as a sign). I don’t know. A wonder, it’s a wonder.

Perhaps I’m now thinking of a reason, that on the contrary, Rabbi Yitzchak says that the entire lulav brings the Beit HaMikdash into the Beit HaMikdash, so it was only for the Jews who thought that the Creator is only in the Beit HaMikdash. So they took away once a lulav so that one should remember that one doesn’t need to have the Beit HaMikdash. Do you understand? One was already so clever, one will no longer go to the Beit HaMikdash. But perhaps the lulav itself is like the Beit HaMikdash, one doesn’t need to have the lulav. The same thing that one can make a Beit HaMikdash shebalev (in the heart), one can make a lulav shebalev. One can have the scream. Yes, one must certainly yes work.

Discussion About Sanhedrin and Kingship

What is there? I needed someone to drive by preview. What drives? But one must match, one must have a Lishkat HaGazit (Chamber of Hewn Stone), can one have a Sanhedrin. One must have the rabbis ruling. Yes, his face carries it. His face didn’t carry it. No, it would have been more leisure vests.

If the world agrees, the world understands the argument, let’s say the world learns Torah, and one understands from where the Beit Din comes, that the world already was a world. What has already worked? Would the military not have asked to quickly have brought then gotten up. Yes, by that. A secretaryship?

And they wait for David, because he can yes make everyone think the same. Do you know so? I don’t know what I don’t know, Duddy, David. Do you know so? How will David make everyone think the same again? Everyone is deciding, everyone submitting themselves that there should be one. It’s enough that everyone is a strong patriot is enough, not everyone with the same page by shita (method). Everyone should enough love the kingship, yes.

What? For this one has someone from Beit David. What is my pshat (simple meaning)? We talked so much, we didn’t hear how the Rav. First one must say a drasha (sermon). It goes, it wasn’t from a stand. What is the pshat? Make it both, make it bigger, make it wider. It has a son, three quarters should we. Or, son the Rania? I don’t know, but it came out. No, three, three, three. Three, three. Three, three. Three, three, three. Three, three, three. Three, three, three, three. Three, three, three.

Completion of Sefer Zemanim of the Rambam

In practice, one can fulfill the custom of Mishneh Torah. What is the first source of Mishneh Torah? Maharil? It already says in Maharil? Becoming Mishneh Torah? What is? Just as the baal koreh (Torah reader) explained, we can repeat the main points in Sefer Zemanim. Yes, they finished Sefer Zemanim, and we are all other Jews who learn this shiur (lesson), and tomorrow if the Almighty will help, we will begin Sefer Nashim (Book of Women).

One says rachmana liba ba’i (the Merciful One desires the heart). L’chaim l’chaim.

The Rambam’s Signature on Sefer Zemanim

The Rambam says in Hilchot Teshuva, in Hilchot Teshuva in the remembrance forever, in the introduction, on Zemanim it says “al ken nizkar le’olam ki teshu’at Hashem k’heref ayin” (therefore it is remembered forever that the salvation of Hashem is like the blink of an eye). This is in the signature. In the Rambam’s signature one sees his signatures. In the signature of each subject one sees how he celebrates with his signatures. Those who conclude with a matter of Torah. What? Those who conclude with a matter of Torah, yes. One can see the soul. Yes, there are many halachot, yes.

Is there a baal menagen (musician)? Can’t you sing someone? There are holy musicians, there’s a whole choir. It wasn’t so fine. Oh, we just spoke of the Beit HaMikdash how the Jews bring down the lulavim from all the mountains, one can sing “Oy yoshvei zekanim im zekanim” (Oh dwellers of elders with elders).

The Real Yom Tov — A National Yom Tov

I truly mean that it’s very good that we have a guest a year like today. For the same reason why they inserted into Yom Kippur the great length of the Seder HaAvoda (Order of Service) in the Beit HaMikdash. Because when our yamim tovim (holidays) become too fun, one must remember that we are still very far from a tikkun (repair), because a yom tov is something that a nation must do, not a family must do, not a kehilla (community) must do.

Yom Tov in Eretz Yisrael

From how much I’ve seen of Eretz Yisrael, it now looks like it’s already close to the geula (redemption), it looks like a land that celebrates a yom tov, a different kind of yom tov entirely. That we sit at home eating a brisket with fish is only a symbol that now it’s a yom tov. It’s not truly a yom tov, but you sit in your dining room, you eat brisket with fish.

A true yom tov means when the land celebrates a yom tov. The talmidei chachamim (Torah scholars) can have a yom tov, be a little brisket, a worker, needs a holiday. True, true. But yom tov we don’t seek. Yom tov talmidei chachamim can make all their days, their Shabbatot, all their days holidays. But the true yom tov means that a land celebrates.

Therefore one makes a yom tov, one won’t remember that this is not a true one, it’s a remembrance of the Mikdash, a remembrance of the Mikdash. By Adam comes with, musafim (additional offerings), the whole package. It comes out that a man celebrates. A beautiful yom tov that one must carry a banker no, a beautiful yom tov. Yom tov is the Mainziger means. The whole land cele becomes a yom tov. This is a yom tov.

Checking Out of Yom Tov

It’s not like one checks out. The yom tov gets checked out. When the world goes on, I check out. In Eretz Yisrael you don’t check out. The whole land is there where you are. You’re with the land. I mean, no peace no repairs. It’s still not perfect, but… A yom tov of a geula is a different kind of yom tov, and we wait for this.

Reminding That We’re Not There Yet

And a year like now, when one can barely do, one reminds you, because all these things, all the getting dressed up is also only a flair that one makes still, it’s not real, it’s still not the real thing.

Jews who say, ah, it’s not a lumber fight there, it’s not the out that one dreamed, but it’s not far from perfect. And this there is no peace, and peace will only be with a right Sanhedrin. If all Jews will learn Rambam, and all Jews will decide, one can make a new Sanhedrin. Yes, yes, yes, yes.

Redemption With Miracles

Jews won’t take a redemption that doesn’t have a bunch of miracles. Have you seen the… There was some small incident with a plane, there are already a hundred and fifty miracles, like Rabbi Elazar ben Azarya says what one learns out. He stops, every day that goes through, there are already a few more details. And not, it went like this and like this. Jews must fight miracles, tens of miracles. Some redemption that won’t come with the whole series of the world.

Not What We Waited For

One must tear out our Satmar words. It’s no way of speaking. Not what we waited for, and not on this, not on this, not on this. It’s everything. One sees that it’s an outsider, and not what we waited for.

Someone says, I don’t want with my children, and not the children. Certainly one needs no plantations, but it’s still not the… They’re still not at the peak. What’s bad? We’re still not at the clapper, we’re still not at the clapper. Okay, it’s troubles anyway, it’s not the own.

Someone who converted to become a Christian didn’t think that it’s settled. He thought that he heard. He can have Eretz Yisrael also a redemption. And if it can be that this made even the success that is now here, is because they always knew that they will never compromise on something that is not fearsome. The drive that it must be fearsome is a fearsome

Mashiach and Coercion: The Way of Mercy

The Foundation of Shofar, Shabbat, and Time

Now, essentially one has gone through the entire time now, one has gone through the matter of shofar and Shabbat, one has gone through the matter of time. The connection of Shabbat and yamim tovim. From Shabbat, to Chanukah and Purim. The matter of pitka, Rashina Rabanish, is a Zohar which is a… What is a pitka? What is this a kvittel (note)? One only sits at a table.

The Story With the Shadow of the Moon

We entered into the story with the shadow. It’s a wonder of a story on much deeper. It says in many Rishonim in Ibn Ezra, and more, that the night should come down so one should look in the shadow of the moon. Yes, remember this, Rambam. Rambam brings it. And he laid himself down in a grave. What was the story of laying oneself down in a grave? In the desert. That it was the night of Hoshana Rabba, it was the… When the dead of the desert checked that they died and so on. Wasn’t it the fifteenth of Av? But what says on the night of Hoshana Rabba it says that he went into a grave?

Nu, Rabbi Yitzchak, what is the story of the grave? Rather what? Yes, yes, yes. All these things is a contradiction? I only want a parable all these things that I say. You understand from the nimshal (application). Both sides are a parable. This is the nimshal? This is the nimshal. I only want what you say. I don’t see any contradiction. It’s a very deep thing, one can’t… One doesn’t have on two legs one can’t. Perhaps in three legs perhaps one can’t. One tries extensively, but bin nekuda achat (in one point).

How Does Mashiach Come? — The Foundation of Agreement Without Coercion

What do you mean? Nu, this he means… The world wants to know how Mashiach will come. Right. And as is known, as Rabbi Yoel Osher has already explained, as it says, this is the jokes references. It’s not a joke, it’s not at all a joke. The joke is the references, as that one said. But it brings me to something else. No difference. Yes, it’s good this.

The point, that there was a… The tzaddikim said, I don’t remember which anymore, it’s no difference, that if all… How will Mashiach come? It says that if all Jews will agree on one rabbi that he is Mashiach, he will be Mashiach. Simple? So has some tzaddik said? It’s simple, true. It says in the Rebbe that it’s basic, on what then is Mashiach? That one said yes, but in order that all Jews should agree that one is Mashiach, Mashiach must come. But this is not a joke, I don’t want a joke.

The Tzaddik’s Power of Coercion

And you say torot is a waste on me. It says that one tzaddik, and the Yirnugait save every tzaddik, can also mean that the tzaddik receives a power of coercion. This is the yechushat hakol ha’am (the feeling of all the people). Rabbotai, rabbotai, rabbotai, and there itself there is no coercion. Coercion exists in idolatry. What is coercion is idolatry? The whole thing, how the whole thing says, yakriv oto lirtzono lifnei Hashem (he shall bring it willingly before Hashem), yes? Here it doesn’t say lirtzono, but here it says mechater, simcha and ratzon is the same thing. Known, Rashi says in Parshat Tosafot HaBeracha, kol ratzon lashon piyus venachat (all ratzon is language of appeasement and satisfaction). Yes, ratzon doesn’t mean when, ratzon means simcha (joy), one should be satisfied in the Torah.

So coercion is no way, although the Rambam thought there, by the slave there should be coercion, on this the Gemara already says ya’asu velo rachmana (they shall do and not mercy), and with coercion he should go be what is Mashiach, okay? There where one makes coercion can remain with him, not force anyone, not anything. So this agrees, right? The whole Beit Din agrees. Not to coerce or tit. Mashiach without coercion or tit.

Yes, to coerce only on a one deals. Whatever, you don’t have any buying that it’s already redder? No, totzin oto ad shekofeh (we take him out until he is forced). It says kapot temarot (palm branches), yes? Kapot. Buying when one must actually send police and force is a very unsuccessful coercion. A true coercion, which means, he is so powerful that he overpowers. Everyone becomes like… Automatically. That there is a shara nisim (abundance of miracles), I want all the coercions of the world. Because because one doesn’t know what the truth is.

Coercion one only needs for children, whatever, for people who don’t have knowledge, one needs coercion. If you can’t explain to that one, and instead of forcing him, there is already a letter from the decrees of yeshivot from erev yom tov, that this is no way.

Coercion Is Not the Way — The Note of Rabbi David Povarsky

So it says there, true. They think it’s a joke, they think it’s just a foolish split between two rabbis. The Rosh Yeshiva of Ponevezh wrote a note erev yom tov, that there are people who have learned themselves to a new way in avodat Hashem (service of God), and there is a dispute with that one, can one force him that he should be suspicious of his method? Velo zo derech haTorah (and this is not the way of the Torah). So it says in the note of Rabbi David Povarsky.

I don’t know what is the further, I don’t know. But the foundation that they say is a true foundation. The whole thing that I can’t… Why can’t you subdue him? Because you have no way. I didn’t say, you can’t come to the free Jew, “Why don’t you love Shabbat?” What do you want from his life to have? You’ll force him to be a normal person? Forcing comes after. Sometimes one says, sometimes you’ll talk him into it after also. Okay, one will somewhere merit on a level of coercion.

Coercion Is Sitra Achra — The Zohar’s Method

But coercion is sitra achra (the other side), coercion is fear of punishment. The holy Zohar says that one may not, whoever has fear of the fear of punishment is a worshiper of idolatry. Wow! Why? Because who makes the punishment? He is Satan, he is the yetzer hara (evil inclination), he is the angel of death. The one appointed over Gehinnom is the Satan, is the Samech-Mem. If you have fear, all these people who have fear of the judgment have fear of the Samech-Mem. God forbid, may one have fear of Samech-Mem?

Like the Samech Mem, You Say That the Rebbe Said We Shouldn’t Fear Anything Except the Almighty

Just as the Samech Mem, you say that the Rebbe said that one may not have fear of anything except the Almighty. From Gehinnom (Hell) one certainly may not have fear, Gehinnom is not the Almighty, Gehinnom is an evil angel. What? What is the Rambam? It’s written in the Zohar, many, many times. “Yirat busha” (fear of shame), it’s sitra achra (the other side), fear of punishment is fear of the sitra achra, one may not have fear of it. This is coercion, this is simple.

So this is not a way, this is not an eitzah (advice/solution). It’s not an eitzah at all. First of all, the question should be the eitzah. Be correct. But the true deah (opinion) won’t spread, it won’t work for every frum person.

The Ramban and Reb Asher’le — Not Everyone Can Have It

Does one hold like the Ramban that there is such a thing that not everyone can have it? He still says “vayakhel kol Yisrael halach bidrachah” (and all Israel gathered, each walked in his way). The holy Rebbe Reb Asher’le says, “lishlishav velirviyav lo shamanu” (to his thirds and fourths we have not heard). Without a quarter of a Jew, he doesn’t need to come earlier. Without a quarter of a Jew, Reb Asher’le said. And only Reb Asher’le says, and only Reb Asher’le says.

Rebbe Mendele of Riminov was a tzuleiger (one who adds on). He said, he said… This is because one tried to go a little bit with Rebbe Mendele’s way.

Mashiach Only Through Chesed and Rachamim — Not Through Calamity

Just as the Gemara says that one may not say on Rosh Hashanah Malchuyot (kingship verses) of calamities, such as for example “b’chamat hamishpichim emloch aleichem” (with fury poured out I will rule over you), even though Rav Tzadok said “kulhu liratach rachmana libei verapiknan” (all of them, may the Merciful One be angry in His heart and heal us), nevertheless on Rosh Hashanah we don’t say it. So it says in Masechet Rosh Hashanah, yes? It’s not a way. One doesn’t daven on Rosh Hashanah that the Almighty should “b’chamat hamishpichim emloch aleichem”.

It could be that indeed it’s better than six million Jews. It could be that the Almighty Himself is “b’chamat hamishpichim”, it’s not better, it’s the same thing. But this is not a way. One davens only conditionally. This is a condition. If the Almighty will bring Mashiach, one may also make conditions. The Almighty should bring Mashiach, the tzaddikim say that Mashiach should come, and they make a condition: only with chesed and rachamim (kindness and mercy), not with any coercion, only ligvei depit (willingly).

Rebbe Mendele of Riminov and the Klausenberger Rav

He made Rebbe Mendele… He made a distinction. No, no, the opposite. Rebbe Mendele of Riminov said that Mashiach should wade through a Jewish flood from here to Pressburg, I don’t know from where, and then Mashiach should come. This is the shitah (approach) of “kulhu liratach rachmana libei verapiknan”. It’s not a shitah. Lo zo haderech (this is not the way). Only with rachamim.

The Klausenberger Rav indeed said this, that no one became better through war. Indeed, it doesn’t help. But what then? If so, do you want to…

Mashiach, Achdut Yisrael, and the Fantasy of Geulah

The Way of Suffering Is Not the Way to Mashiach

Reb Mendele of Riminov said that Mashiach should wade in Jewish blood from here to Pressburg, I don’t know from where, and Mashiach should come. This is the shitah of kalah halailah, rachmana litzlan (may the Merciful One save us), being sold. Not a shitah. Lo zo haderech.

But however, the Klausenberger Rav indeed said that no one became better in the war. I don’t hold. But what if so you want to, it’s easy to match.

Emunah in Mashiach Requires a Picture in the Heart

We learned this the first hour. We spoke about this, that a Jew must have an idea of how Mashiach will come, and if not, he’s also not a Jew. Just as the Rambam says, one must believe in the twelve principles that Mashiach will come.

What does believe mean? What does it mean that Mashiach will come? One doesn’t need to give money, one doesn’t need a kol (voice). It means that he must have some fantasy of how it will work. What does emunah mean? Emunah metzuyar balev (faith is pictured in the heart), it says in Derech Hashem. I don’t know, I would say this as a derasha (sermon).

Machloket HaPoskim About the Fantasy

Anyway, on this there is a machloket haposkim (dispute among halachic authorities). The Raavad says that yes, the Raavad says that specifically a fantasy is not a fantasy. But on this was the machloket. We spoke, Rabbi Akiva held that one should do the things earlier. This was the discussion. Machloket, and we spoke about this.

The Danger of a Fantasy of Violence

But regarding Mashiach, Mashiach is a davar bigashmi (physical matter), Mashiach is not yet a re’ah (idea), Mashiach is a klal (general concept), one must have a fantasy. Now, the easiest fantasy is the fantasy of violence. Violence, everyone can imagine that there will come some great mass-murderer.

Do you understand what you’re waiting for Mashiach? For the greatest mass-murderer in history you’re waiting? Choke on this Mashiach. What is a normal person? He’ll go and kill everyone. This is a normal person. We don’t do it because we hold back a little… But so much and so much killed. Not everyone. Mashiach won’t be afraid, he’ll kill everyone.

Hello? Such Mashiach’lach, such Hitlers there have already been such Mashiach’lach. Such black false Mashiach’lach there have already been. This is not a way.

The Right Way — With Ten Miracles

But with ten miracles. Ten miracles. What about Spinoza’s coercion? No coercion at all. He tried to figure it out. I don’t know, I don’t know. We have to… Not for… Not for…

Practical Achdut Between Chassidic Groups

Reb Avraham Shneur said that we should get together, and we’ll discuss this, and we’ll figure it out. This is the real thing. The real thing is like this. I’ll go, I already spoke with him on Yom Tov, I’m doing what I could. It’s not enough, but I called him yesterday, I want to come over to him, and he said that he’s not available.

The Halacha L’maaseh of Respect Between Chassidim

The main thing of the gathering is that anyone who has previous chassidim, I’ll tell you the halacha l’maaseh (practical law), anyone who has previous chassidim is going to teach him and his chassidim to respect the next previous chassidim. I say that everyone should help Reb Shneur’s shiur.

I’ll tell him that I want to make my shiur in Lakewood, and I feel I can use his room, and he’ll continue to say his shiur. I don’t need to come specifically. Reb Shneur’s shiur and my shiur. Shneur becomes. For you I’m already making a shiur, it’s already official kedushat Yom Tov. For you for the kedushat Yom Tov.

Sinat Chinam Begins Small

If I want, because he has something to say, and it can’t be that everyone only worries about himself alone. This is the olam hapeirud (world of separation), this is sinat chinam (baseless hatred). Sinat chinam, the end of sinat chinam is that one throws stones at Rafael, and the beginning is that I hold that I stand a little better than him, and he holds that he stands a little better than me, so he needs to say a shiur at his home, and I need to say a shiur at my home.

I say, I want to say a shiur at his home, and he should say a shiur at my home. One shouldn’t agree. So, as it says, ashreicha Yisrael mi kamocha (fortunate are you Israel, who is like you).

A Story of Ahavat Yisrael — The Hasagah by Shemoneh Esrei

Just as Reb Eliezer David Friedman says in the name of Ahavat Yisrael, that a Jew davens a very good Shemoneh Esrei, a light comes into the Shemoneh Esrei. If he’s a shoteh (fool), he thinks, wow, I’m the only one in the shul who had the hasagah (spiritual comprehension). If he’s a good Jew, he thinks, probably everyone in shul had the same hasagah by Shemoneh Esrei. What’s he afraid to ask? People are embarrassed.

The First Step — One Must Begin Small

This is the first step, and one must do it oneself. One must begin it when it’s very small. Because once the tzedakah becomes organized, and everything is politicized. And it’s very small. Every Jew, umalacht et chavercha alav benachat (and you shall influence your friend gently). It says, one asks a Jew, when does that one come, every Jew should respect his friend, or his rebbe, every Jew, one’s friend is a little bit of a rebbe, rebbi hamulachim yedui (the rebbe of kings is known), as much as… Mendele’s chassidim honor one another.

At least that much, where is the broom? Let’s sweep out. I’m already speaking for next year. One knows, yes, one already speaks only as a person. But yes, that much, at least that much. Very nice, shkoyach (well done). You agree, yes? Simple. He doesn’t call it a maaseh (deed), but it speaks to my neshamah (soul). This is the… He doesn’t call it a maaseh, but it speaks to my neshamah. Without alcohol, yes. The rebbe must say, not send Dinky, but it’s worth nothing. I could do actually. Whoever waits for one, of course. 100%.

No, I intended to make gatherings on Yom Tov, if I saw that I would, I would, if he was available, and he saw that he is a danger. This is… It doesn’t even need to be a big kol. I don’t… Of course, if you wait for it to be your big kol, it never happens. It has to be one way. I give you. Tell him what you’re giving me. It says. But it’s already itself, not a gift conditional on return. Understand? A gift conditional on return, fear of punishment is for the enemies. This is the point. So this is very important.

Parashat Vezot Haberachah — Unity with Individuality

I’m learning Parashat Vezot Haberachah. I’m trying a little bit what this hints at. Vezot Haberachah is a very great parasha. This parasha, Mashiach and the future to expound. Vezot Haberachah contains a separate berachah (blessing) for each tribe. Asher will be so, Binyamin so, Ben Yosef so, and Shimon will be shema Hashem kol Yehudah. In short, everyone has some blessing.

The Verse of Vayehi Bishurun Melech

What kind of unity is this in the second blessing? There’s a verse, vayehi bishurun melech (and there was a king in Yeshurun), and the Almighty sees a king by the Jews, b’hitasef rashei am (when the heads of the people gather). Yes, this says Rosh Hashanah the verse, this means the Almighty is there. Other explanations, but this is also an explanation.

B’hitasef rashei am when the heads, the rebbes, come together, yachad shivtei Yisrael (together the tribes of Israel) all tribes together, but yachad means I translate separately, yachad means each, not all each. Each of them comes with the rebbe, and they all come together, so they all say Torah to velanu Moshe morashah kehilat Yaakov (and for us Moses commanded the Torah, an inheritance of the congregation of Jacob), all kehilat Yaakov’s have the same Torah, not kehilateinu hakedoshah kehilat Yaakov of Papa’s, understand?

I don’t know any morashah kehilat Yaakov, whoever heard it said, it doesn’t say morashah kehilat Yannai, you need to call all kehilot named kehilat Yannai. Not from Rosh kehilat Yaakov, from Rosh kehilat Yaakov, yes? And then the Almighty comes and He gives their blessing.

After Unity Come Individual Blessings

Now, the problem is, but, the chiddush (novel insight) is thus, after one says the tremendous yichud (unification), the achdut (unity), after one says the unity, it’s repeated for all, as Rashi says. But afterwards it goes thus, a separate blessing for yechi Reuven (may Reuven live), a separate blessing for Shimon, and not a blessing for Shimon, but an aside, a separate one for Levi, a separate one for Yehudah, a separate one for Yosef, and so on. In other words, Mashiach will come, people make a great mistake.

Mashiach and Machloket — One Doesn’t Need to “Settle” But to “Under-Settle”

I already told you. Okay, I can stop saying what I already said. If someone already knows something, I’ll ask. People think why can’t one make a settlement? There’s a machloket, the Chazon Ish with Reb Chaim Naeh, how big a kezayit (olive-size) is. And the Chazon Ish, one needs to know this for eating, right? If not, it’s kodashim bachutz (holy things outside), or one wasn’t yotzei (fulfilled) the mitzvah, one must ask an omer.

How much is an omer? Omer of the Chazon Ish, omer of Reb Chaim Naeh, omer of Chabad, omer of Lubavitch, omer this means. People think, about this one needs to settle it. People say, many people come with the fantasy, one needs to settle it.

The Opposite — One Needs to Under-Settle

The opposite, one doesn’t need to settle it. One needs to under-settle it. What does this mean? One will make it so that no, one will say thus, and one doesn’t need to. Therefore today, one is stringent in both ways, one won’t be able to be stringent. There’s a time of stringency on everything. One must decide how big, and in general one needs to know how you know the measurement is, how much is five hundred amot (cubits) from the Temple Mount. It’s not so simple, it’s chulya vechulya (link by link). So all people think.

The Holy Rebbe’s Answer

The course, the holy Rebbe said, it’s obvious that Jews can never agree on one thing. Never, it’s never gonna happen. Except if one shoots the other, that’s not a chochmah (wisdom) on yachaz David, that one can do. So it’s not a way. So it’s not a way.

The Parable of Four Korbanot

So I say a simple thing, and I work on Mashiach to be the world with this. I don’t need to be Mashiach, I need to give them, I don’t know what to do, I need to give them so much respect that it’s good for them.

When Mashiach will come, one will bring every day four korban tamid (daily offerings). One for the Vizhnitzer, one for the Breslover, one for the Mizrachi, and one for the people who hold that all others are no good. And the kohen (priest) will make, will say a condition, they say im mechusar kaparah hu, harei zeh olah, v’im lav, harei zeh shelamim (if he requires atonement, this is an elevation offering, and if not, this is a peace offering). It’s just a korban, it’s only on doubt, and there are four kohanim gedolim (high priests), and it doesn’t need one.

The Gentiles’ Question About Aharon

The gentiles who come and ask about Aharon, they say, “We, each one has his own idol, and today we all serve one, eat one food.” I mean, a person, ah, today you know the Jews, the chassidim eat kugel, and the Franks eat Frankish foods, whatever it is. I eat both, it’s all already by a shidduch (match). And not a way. No. And only in Mashiach can it already be, it needs one food to eat. One will force all people to eat kugel.

Cultural Differences Remain — Halachic Disputes Must Be Resolved

But what does it work out? If there’s a power to pasken (rule), one can’t unite on a new thing, one will make one beautiful korban. What’s the point? Why is one beautiful korban? All the machloket is a… is a… the machloket is a… is a… the machloket is a… is a… So what do you mean? Mashiach will come that you understand… I need to start eating kasha? Because he goes… It’s very cultural things, one can remain each with their recipe.

But if the machloket is about the size of a tefach (handbreadth), it’s a thing that somewhere something fell in. It was… chas v’shalom (Heaven forbid) a mistake? I forget in a verse kelum nitnu miror ha’aretz (were they given from the bitterness of the land). No, when one says kezayit one says that it’s something that I want you to know how to estimate. Take one from your tree, estimate it.

If what then, you don’t know how big the thing was then? All these things were given with a shiur (measurement) that it should be easy, when the bodies will come. How it’s already just waiting there. How it’s a Jew with such a sign, with such a sign, with such a sign.

Why Not Multiple Altars?

Certainly, why does one need a Beit Hamikdash (Temple) there at all? Jews have been there again. There are Jews who hold that it’s an outrage. They should make it so that always with is the tree there. What will bother you? What bothers that everyone has a second altar? Because it will be not one house, it will already be multiple batei mikdashot (temples), and everyone who marks already his many altars.

You can’t bother, because it goes into the world and all the lands. It was already all midrashim. It was all midrashim that are not nusach Ashkenaz. It’s a normal person. The Arizal Hakadosh said, it doesn’t say.

Pluralism, Unity, and Respect for Intellectual Judaism

The Rikanti and Twelve Nuschaot HaTefillah

Because the Jews decided that there. There are Jews who hold that it’s an injustice that one should establish such a Beit Hamikdash there. What bothers that that one has a second altar? Because it will be not one Beit Hamikdash, but multiple batei midrashim, and in every Beit Hamikdash there will be many altars. You can’t…

The Rikanti said, it doesn’t say in the Rikanti, but the Maggid of Mezeritch said that the Rikanti said that the Beit Hamikdash had twelve gates, because each tribe had to go into a different gate, and from this comes the twelve nuschaot hatefillah (prayer versions), because each tribe must say a separate nusach hatefillah.

The Debate About Uniform Nusach in Medinat Yisrael

I mean that you’re saying very… I mean that when they established the state they wanted that the rabbis should nullify Ashkenaz and Sefard, and we should be one nation and we should live together in peace. The other approach is exactly the opposite, that this will bring machloket, because if one will now make a new nusach, should one take more from nusach Ashkenaz or more from nusach Sefard? Pluralism, everyone should do theirs. This will bring machloket. What is machloket? How can this be peace? As I say. This is not peace, this is peace of machloket.

The Problem with Uniformity Without Matchmaking

But they don’t make matches with each other either. The one from this tefach and that tefach also don’t make matches, and they also don’t do things together, they don’t build a community together. There’s no dispute. There’s no nation (am). Am perhaps means a people where everyone lives in the land, they already have the potential to make matches with each other.

Yes, other countries do have, they have customs that… like America even less so. But that should be the model. There is a bit of yes. I’ll tell you what there is only by yes. Listen, rebbe’s from you. No, I mean that peace, we know we should make peace.

The Reality of Ashkenazim and Sephardim in the Charedi World

But in truth, let’s say the charedim, they get along with you. Understandably, the Ashkenazim and Sephardim don’t fight. They already write today about Rav Ovadia Yosef “HaRav HaGaon.” They praise him, they no longer write the spiritual leader of Shas. But who are the Mizrachists and whatever, the… It’s already two, three generations that they’re trying to remove the boundaries between Ashkenazim and Sephardim. Which is indeed very good. They make matches between Ashkenazim and Sephardim, they’re no longer separate. We’re talking about what the Gemara says. There is something that says a beautiful land is where everyone brings their culture, everyone maintains their… Does it happen without war? It certainly doesn’t. That’s what we’re talking about. Everyone has become aware.

The Problem of Fascism in Jewish Unity

The fact that we don’t make matches, why don’t we make matches? Because our imagination of Mashiach is that all Jews will wear the same bekeshe. Until then you don’t wear my bekeshe, I can’t make a match with you. If one understands, good. I want to say this, and you must grasp it. Why are you silent? “Samachti b’omrim li” (I rejoiced when they said to me). I’m just saying, I mean it very seriously, because I know so many of my friends, and we’ve all thought about this problem. Everything has come to the fascist answer, and it’s terrible. One must try to show the world that one can live together, one can fight in the same army, whatever, and wear different bekeshes, specifically because you wear a different bekeshe.

What Unites All Jews?

What unites? Why must there be something that unites? You know what unites all Jews? Nothing. Exactly. In our Kaddish, three times a day, I don’t know, a thousand times a minute we say, the Almighty should help which people? Am, yes? You say “vayichan sham ha’am” (and the people camped there). Which am stands in the siddur? Hameyachadim shemo (those who unify His name). Those who say twice a day “Shema Yisrael Hashem echad” (Hear O Israel, the Lord is One), they are the Jews. Any Jew. “Shema Yisrael atem krevim hayom lamilchama” (Hear O Israel, you approach today for battle). Which Jews go to war? All the Jews who say “Shema Yisrael.” Those who have two gods, indeed, no problem. That’s the next level. Those who have more than one god, on the next level, obviously one has dealt with them. First we speak of all those who say “Shema Yisrael Hashem echad.” It’s not enough. The Almighty has the greatest thing. No, the tzitzis must match.

The Fascism of Ben Gurion and the Troubles in Eretz Yisrael

It went, there will be Kohanim Gedolim with chilul, and Kohanim Gedolim without chilul, and they’ll make a deal that one day him and one day the other will make a neis. Perfect! The whole fascism doesn’t work out! Not that it doesn’t work out, it makes it worse, it pushes away the geulah, it pushes it away. We are here in truth, we can’t by ourselves, we need suffering. I mean that one must look at the reality how it developed in Eretz Yisrael, because there we already had to deal with it. One must look, they tried very hard to make fascism, and there’s no way. All the troubles that exist in Eretz Yisrael today are because of Ben Gurion’s fascism. This is the Tiferes Adam. I’m not attacking him, he meant well, and certainly also things with frumkeit.

The Historical Process of Ashkenaz and Sepharad

Because when we didn’t come together the two… Let’s say Ashkenaz is the first division, two cultures came together. If not for the fascism perhaps the battle would have been on such a greater scale, it would have come to one. It’s a dimension like klippos hanitzrachos (necessary shells). It could be that klippos are needed, I don’t know. I’m talking now about the dream, I’m not talking now about practically. Practically one must make many possibilities, many intermediaries. I said that the ideal is, I don’t understand.

The Rambam on Kavod HaTorah and Intellectual Seriousness

Let’s understand, you say it’s a mistake, it’s not true. Why do you say it’s a mistake? The main view that all my friends from some reason who consider themselves elevated. Now I’m attacking them, because they think the normal person thinks elu v’elu divrei Elokim chaim (these and these are the words of the living God), but they know that one is a mistake. Because the normal person, then the clever one became to think that there is a true k’zayis? You understand, what does the Almighty mean… let’s… Rav Yoel Aharon goes me Elazar. Does the Almighty turn to His world of today, or is it a dominant world of the vision of the beloved? What’s the difference? You think the Almighty goes on? The Almighty goes on.

The Dispute About K’zayis and the Relative Nature of Halacha

This is what was discussed before Rav Yoel Aharon came, that the Chananya said, you’re a chacham? You want to know what the es came to Italy? The behema you… Moshe Rabbeinu needed ervis, he sent messengers to Italy. How does he say? He sent messengers to Italy. No, a chafach. Reb Itche says so, because in truth the dispute about k’zayis has already fallen away. But what then, look at a frum Jew, what does he reckon by k’zayis? By karpas the k’zayis is tiny, by maror it’s huge. It’s obvious he takes each thing anyway l’chumra. If everyone will be filled with knowledge, everyone will take every chumra. We don’t need to take the first thing, the oz. The oz.

The Holy Rambam in Moreh Nevuchim

The holy Rambam says in Moreh Nevuchim. That there are two main foundations in the Torah, which they learned in Hilchos Talmud Torah: limud haTorah (Torah study), that is all matters of learning, that this is the essence, the purpose of a person is to learn, to know; u’lchabed melamdav v’yodav (and to honor his teachers and those who know). Says the Rambam, why? Because if one doesn’t honor those who are the knowers, no one can learn. So, this is a much greater matter than learning, because this brings to learning. It’s automatically the talmud.

Respect for Intellectual Seriousness in Judaism

So, modern Orthodox means first of all, you respect… The advisors mean, you know that Rabbi Ovadia Yosef saw a kollel young man, he wanted to kiss him, he actually kissed him, he wanted to. Because he’s a Jew who learns. You… It’s an ideology, he holds of kollel young men. It’s not an ideology. Anyone who thinks a bit, even very little, you grasp, you have relatively, you know there are seven… I don’t know, a billion people in the world, about seven billion of them haven’t had a single thought in their life yet. Not… You’re angry at the Jew who thinks mistakenly that it’s not the k’zayis? You grasp that he holds the level of intellectualism, you respect chochma. He’s more wise than ninety-nine percent, ninety-eight percent of the world he’s more wise. Not more wise, he takes intellect more seriously.

The Intellectual Seriousness of a Frum Jew

You grasp that a Jew stands by a sefer like this… You grasp what kind of time, what kind of preciousness, what kind of value, he speaks of the gesel bekish. The gesel bekish with his… You’re angry, this is all so internal, you know? One hates the longest tzitzis. But relative to… He’s a person whose whole life is that it says… It says in a sefer, something an intellectual sefer, that one must do so, it comes out that one must do so, and the other sefer says… You grasp what level of intellectual he is? There isn’t in the whole world, by the way, okay?

The Comparison with the Secular World

I don’t know, one may attack goyim, it’s a Christian hope, one wants all goyim. No problem, that’s religion. I agree with the claim, all the claims are good, but these are claims within the family, as they say. After one already holds intellectually, why can’t you be a bit cleverer? Okay, a good claim. But you know there isn’t in all nations and languages another place? They’ll make the years, I don’t remember when, you don’t know when, bring out a few stadiums to fill, people should dance that they finished some long book. You can tell me, there are many book clubs in the world. The biggest book club that exists is thirty-six divorced women, okay? That’s the reality!

The New York Times Best Seller List

You know that the New York Times best seller book, you know, sells less than any Chassidic sefer? You know? Shlomi, how many books does it take to get on the best seller list by the New York Times? Ask chat, Ribono shel Olam! It’s a few thousand books! That’s it? All the “Alon Kol Hayishmael” sellers by bumper buys more each one that… The state novels that come and go, the junk Taylor that buys billions of books. There are those who sell billions and billions of books, because it’s their… A few thousand! Certainly not law books! Again, Meilech Biderman puts out every week more thousands of books. It’s not so intellectual, but it’s still as intellectual as most books on the New York Times best seller list. Okay?

The Story of Two Tzaddikim

There’s a story of two tzaddikim who met… He sells so many chiddushei thoughts. They’re not level of thoughts. He sells thoughts. Okay, let it be. They’re thoughts. Okay. He sells more, there is more, there is more. Very beautifully tongued.

The Gorlitzer Rav and the Shinover Rav — Love of Truth and Hatred of Falsehood

What does this mean? I just want to say. As is known, they spoke the holy Gorlitzer Rav, the Ropshitzer Rav, the Shinover Rav. The Gorlitzer Rav said, what’s the difference between him and the Shinover Rav? The difference is this: He loves the truth very much. Automatically, when he sees a piece of truth, he kisses himself with it. He hates the falsehood so much, when he sees that even if there’s a million falsehoods, it must be like the Shinover Rebbe. Okay?

Criticality and Bad Middos

Because being critical doesn’t come from seeking truth and hating falsehood, it comes out from seeking truth and falsehood. Loving the truth has more good middos put in, even if it’s a bit of truth. The two brothers are very well complementary to each other. No, they’re not good. One must stop lying. It’s a klipa. Literally a klipa. One may not. The holy gevuros we were allowed. One must be careful. Even holy gevuros must be sweetened. I can’t be such a…

Most people who are critical, all our friends who consider themselves critical, most of it is bad middos and not intellectualism. Okay? We need avodas halev. I’m talking about myself. Okay? I’ve been saying the truth for a few years, I say this, and it’s true.

Love of Wisdom, Unity of Israel, and David HaMelech the Poet

Criticism and Jealousy — The True Motivation of “Being Critical”

Loving the truth has more good middos put in, even if it’s a bit of truth. The two brothers are very well complementary to each other. No, they’re not good. One must stop with this. It’s a klipa, literally a klipa. One may not. It’s gevuros d’kedusha, but one may not. One must wait for… Even gevuros d’kedusha must be sweetened. Can’t be already today.

Let’s be real, most people who are critical, all our friends who consider themselves critical, most of it is bad middos and not intellectualism. Okay? One must be admission to the opposing party. I’m talking about myself, okay? I’m not talking about myself, I’m not talking about a peh she’asar, I’m talking about myself, I’m talking about truth. Most of what we consider ourselves better than the other in critical is the trait of Israel’s jealousy, and not because he has honor, he has more chassidim than us, more students, more successful, and he considers himself intellectual too, but he’s not, I hate him. Okay? It doesn’t come from love of wisdom, it comes from hatred of Israel. That’s the reality, by me, perhaps by you, I don’t know, it comes from love of wisdom.

Love of Wisdom — The First Step to Redemption

So, since the essence, the redemption of the world comes from awareness of knowledge, and awareness begins from love of knowledge, l’fi hada’as l’fi ha’ahava (according to the knowledge according to the love) says the Rambam, I don’t mean that, but anyway, love of wisdom is the first step. One must love, when one encounters wisdom.

When a young man stands up in the beis medrash, he says some piece of Torah that doesn’t begin, doesn’t end, I don’t understand, he says my life, therefore he says it like kabbalah, but I must love him. I didn’t love, I told myself it’s kabbalah. He didn’t know if it’s a compliment or a criticism. He said nigleh, he has a piece of Torah on Maseches Sukkah, I said kabbalah, it’s just words. He doesn’t know, one must love it. One must really love it.

Respecting the Other’s Intellectual Striving

He has true intellectual. Okay, I still consider myself a better intellectual. Let it be, I’ll teach him out, he’ll teach me out what I have. The problem is that he’s not that one places intellectualism as we spoke earlier. The problem is that he doesn’t look up at him intellectually. Ah, it’s agreed. He should respect the striving. He sees me, I can see him a million times pitifully. As we spoke, one can’t wait reciprocally. We must respect the peer. Everyone knows what the other must do, there’s no way.

Hoshana Rabba — The Secret of Looking at the Shadow

I want to say that this is the secret of looking at the shadow on Hoshana Rabba. When one sees the other side of the Satan, one can come to him like some black thing that accompanies you. One can look away that it’s the other side of you. It’s the other side of you. It’s the other side of you.

Birchas Kohanim — The Depth of the Blessings

But this is how it’s a blessing, I noticed how it’s a blessing on blessings that one must say for the Jews, what does it mean it’s a blessing, one must say the blessing, either one doesn’t say the blessing, one reads this is the wedding, but it’s the wedding, why? Which blessing does one say? Yevarechecha (may He bless you), let’s say, the blessings that are… It’s just me, it says why obligated, you know? It’s not special, Vizhnitz is not special. Either one says, what do the Birchas Kohanim mean? One sings it, everything one sings? Dreams it is, no one knows what it says, nothing is written, the Almighty should bless you. It says awesome things, it’s very beautiful. This means something!

The Period of the Judges — “Ish Hayashar B’einav Ya’aseh”

He appeases that all those who received a blessing of Yaakov verses. I say the opposite, I said very interesting, a small story. We were in Germany not long ago before that. Some German couple comes to me, an elderly couple. Do you study the Bible in the original language? Yes. Okay, when in a certain verse, if you want now if you can translate to us. In 1924, kol asher amur baruch mibanim Asher yarush. Vayehi retzuecha avdu, tuv bashem raglo (all that was said blessed from sons Asher will inherit. And may it be His will your servant, good in the name his foot), and now, like your thing, thing, thing, thing, I don’t remember anymore, I was in truth Melachim was such bad kings, asher ein zman hashoftim haya ish kol yashuv einav vaya’aseh (that in the time of the Judges was each man straight in his eyes and did), and it also has virtues.

The Divrei Yoel’s Understanding of “Ish Hayashar B’einav Ya’aseh”

He did the right thing, not yashuv einav vaya’aseh, but the opposite. It came to him that this is complete falsehood, and every Jew who sees complete falsehood should run away from there. It’s very interesting what he held of this, because he knew this could come bite him too. So it was, yes. If you say there’s always complete falsehood, ish kol yashuv einav vaya’aseh. That if a Jew sees the truth that it’s different from what the great systems say, he should go after the truth, he should himself go after the truth.

Somewhere in Divrei Yoel, in Devarim, in one of the Devarim’s elders, I’ll look it up. So the anxious point is, if im lo zachim (if they don’t merit), then it won’t be yoshev v’eino vaya’aseh, it becomes anarchism and they kill each other from the Bnei Binyamin and so on.

The Original Ideal — Ish Tachas Gafno

What the Original Is, As It Says in Shirat Devorah

That every Jew sits, “ish tachat garpo, ish tachat garpo” [ish tachat gafno – each man under his vine], he can only have his own private mikdash (sanctuary) through the way of Argis. The entire issur habamot (prohibition of private altars) is only because they weren’t successful with the prohibition. But what? When it’s lacking, we come together, we all serve one God, we all say “Shema Yisrael Hashem Elokeinu Hashem Echad” (Hear O Israel, the Lord our God, the Lord is One), Shema Yisrael and Yisrael Saba, yes? We are all grandchildren of Kehalat Yaakov, we are all grandchildren of Yaakov Avinu, we have this matter, we are Yosef, we are Zevulun.

When It’s Lacking — Unity in Distress

When it’s lacking, certainly, when the main place is lacking, when there’s a war, and they’re fighting, and the Philistines come, all the Jews come. Just as “vayazek Shaul et kol ha’am” (and Saul summoned all the people), that was the first job of King Saul.

But in practice, Devorah blew the shofar, and Naftali didn’t come. Naftali had Zevulun, “am charaf nafsho lamut, Naftali al meromei sadeh” (a people that risked their lives unto death, Naftali on the heights of the field). Helao, this is no way! They should have waited for Yiftach HaGiladi, for some gang there by the edge. Yiftach, everyone came. Sometimes it worked out. That’s the thing.

The Main Tikkun — Not Anarchism, But King David

Regarding this, the main tikkun (rectification)… It should be so good, “ish kol hayashar be’einav ya’aseh” (every man did what was right in his own eyes) can bring that it won’t work. But it’s certain that the ideal is not that there should be one king who should be, the terrorists robbed everyone. The ideal is… what we always pray for is David, not that the period of the Judges should return, but that the period of David should return. There was a ruler in a kippah, and a ruler who is ours.

Rechavam Ben Shlomo — “Without Elders There Is Destruction, Without Youth There Is No Building”

Have you ever learned a verse, “be’ein zekeinim stirah, uve’ein ne’arim binyan” (without elders there is destruction, without youth there is no building)? A sign of this is Rechavam ben Shlomo! Rechavam was one of the… everyone held like you. Ah, Rechavam! He’s a normal person! Better than this will already be two kingdoms.

King David never forced anyone to be a king. Yoav had his own way, don’t even ask. But King David didn’t force anyone anything. He didn’t hold with that way, true? “Mah li ulachem bnei Tzruyah?” (What have I to do with you, sons of Tzruyah?) He didn’t hold with that, but he used him well. Listen, that’s the way of the klipot (husks), but…

King David — The Poet, Not Just the Warrior

My friend Reb Dovidel said why do we pray today to David? Because David is more a king of a poet. King David wrote Tehillim (Psalms), today is the influence of David, he wrote Tehillim. What’s the explanation? There’s a king who goes with the sword. King David was a king of melodies.

Reb Nachman said, Mashiach will conquer the world, they’ll sing a melody. He was King David. Each one will have his beautiful melody. A great detail. The same person is the author of Tehillim and Kings. That’s the answer. One can measure Tehillim to be a conversation, different from another. Everyone loved melodies. That’s what Reb Shmuel said, you need to put it into the earth.

David the Poet or David the Warrior?

So when one sings for David the poet, is it for David the poet or David the warrior? Need to know. Okay, for everyone he was a poet, he sang such beautiful children’s songs, and everyone will fight for him. It’s really dear, really real. But it’s true that a king who can conquer with his fiddle is a thousand times better than a king who must use his sword.

The Main Mistake — Making New Melodies

The main mistake of the world is that not everyone goes in the same military, and the world doesn’t know that there’s an idea to write a few more Tehillim. Make new melodies. Singing the foolish articles that have been sung for a hundred years, they have no substance, no scent. One must make some new melody. No, no, no, there are new ones. From Shrek… Yes, one must make new ones. Such good melodies, the world already sings them. And when everyone sings the same melody, we’ll see that it goes the same way.

The Success of Zemirot

Ah, Shrek. One hundred fifty thousand copies. Ah, the zemirot (Shabbat songs). English, Yiddish, Lashon Kodesh (Hebrew), Shevet. Wow. Fifteen hundred and one melodies entered into children’s zemirot. Wow. One good thing. After what came summer singing. I want that the Rebbe should have bought nothing from the kingdoms of Israel. The Rebbe should have brought the giant. All? All fifty. What was such copies? Wow. It took him a year.

Why It Worked — Unity Through Melody

Because it worked on politics, on division. Because they shouldn’t be separate, they didn’t come to one thing. They came to one Sukkot. Ye ye ye yi one thing, that was already so long ago, one can’t do it, understand, the Temple Mount doesn’t belong to any Chassidut, so everyone agrees that it’s in one place.

Unity Through the Beit HaMikdash — What All Jews Agree On

When Vizhnitz is there, I would be a Vizhnitzer in a dream. A dream can be a dream that everyone shares. No, not a dream. Not about it being a dream. The main thing, the main thing everyone can agree on. No, I don’t agree. There are certain things that all of us agree on.

The Temple Mount — The Place Everyone Agrees On

If tomorrow they’ll build the Beit HaMikdash in that one place, asher bachar Hashem (which God chose) it says in Sefer Devarim (Deuteronomy), everyone will agree that’s the true place. No problem. But that’s a unity. They don’t agree to build. It’s foolish that if you build, there won’t be anyone who won’t agree.

You must remember, I want to tell you a real truth. There are certain things that have been established, that the Jews have had for a very long time. There are certain things that all Jews agree on, one can’t start with that, and say all cynical things, one doesn’t need a Sanhedrin, one needs essentially the three things that every Jew agrees on.

The Three Things Every Jew Agrees On

There are three things that every Jew agrees on, not one Jew doesn’t agree, which is enough to build not just one nation, but twenty-five nations is enough to build with this. But what? Everyone emphasizes the thing that isn’t agreed upon. It’s called, those who say Shema Yisrael. Even all Jews agree that one doesn’t see in the light of the Temple, no one disagrees. Perhaps not Samaritans. Samaritans are indeed not Jews because of this. And all Jews are not Samaritans.

Everyone agrees that the place is in that place, and there one must build. Every single thing about it being the main thing, it’s really agreed upon.

Against False Sermons — The Beit HaMikdash Is Not in Meron

In truth, not all Jews, many Jews hold that it will be in Meron. No, not true. That’s nonsense, approximately whoever says this sermon is an enemy of Israel who should never speak again. So the Beit HaMikdash moves from place to place. Nonsense with noodles? It’s not a Beit HaMikdash. It’s not a Beit HaMikdash. It’s not nonsense. It’s not a nice sermon. It’s not agreed upon.

The sermons come to say to confuse. Don’t listen, don’t speak to that person. They want to confuse. They’ll also slaughter you when it suits them. Don’t start with them. I can’t stop my own sermon. I mean seriously, no, such a nice joke.

Meron Is a Grave of a Tzaddik, Not the Beit HaMikdash

It doesn’t bother, who does it bother that one goes to Meron, but it’s a grave of a tzaddik (righteous person), it’s a nice place. It’s not… No, one speaks to the root. Certainly, just as the Sages… “Otzar lahem medinat nesech yenug hamizbacho, u’mein lagaron shalem lechem yenom”. Where is it? Eh… There’s still… You understand? It’s not… It doesn’t bother… It’s not true. I want to tell you,

Unity of Israel and the Connection Between Times and Women

What All Jews Agree On: The Place of the Mikdash

I can’t stop the root of my own sermon. I mean seriously. No, it’s a nice joke. It doesn’t bother, who does it bother that one goes to Meron? It’s a grave of a tzaddik, it’s a nice place. It’s not… No, desire for the root. Where is it? Ah, there’s still? There’s still? There’s still. You understand? It’s not a bother, it doesn’t bother anyone.

It’s not true. I want to tell you, there are people who say this, all my friends say this, and it’s a terrible thing. That Meron is a competition, they’ve already made. It’s not true. All the Jews, there isn’t one Jew who goes to Meron, the greatest Meron-goer admits that the Beit HaMikdash is not in Meron, but in the place of Har HaBayit (Temple Mount). Everyone admits that the Mishkan Shiloh (Tabernacle in Shiloh) was correct in its time, everyone admits, no one argues about the Mikdash.

But they’ve made a new Beit HaMikdash in reality. Very clever, because this is the grave of the tzaddik that everyone shares, so he emphasizes some small difference. The place of the Mikdash, as our merit is, is also some grave, some tzaddik once slept for someone, some tzaddik sleeps a thousand times. I agree with the Torah, but the deed, most Jews, not most Jews, every single Jew, kol asher beshem Yisrael yikane (all who are called by the name of Israel), Yom Tov (holiday) festival, every single Jew admits that the Beit HaMikdash will be built on Har HaBayit and not in Brownsville. No one says otherwise.

Criticism of the “Har HaBayit People”

The only ones who say otherwise are the Har HaBayit people, which is foolishness beyond compare. Because they need to take one thing that all Jews agree on, they cook themselves, they’re busy making controversy, and the other Jews don’t cook enough. Everyone agrees, build by all means, no one disagrees.

A Righteous Discussion: Batei Midrash on Har HaBayit

One can actually think deeply about the matter, it’s interesting. There are groups who say that one doesn’t need to build the Beit HaMikdash yet, but there was a Beit Midrash (study hall) on the Har HaBayit. There were batei midrash on the Har HaBayit. That’s what we know. So one doesn’t need to build a Beit HaMikdash, the Beit HaMikdash requires removing the Muslim mosque that’s there. But one starts with building a Beit Midrash on the Har HaBayit. It’s already there, that’s the Kotel (Western Wall), one must pray. It’s already there on the Har HaBayit. What’s the way? No, we’re not making more. Long will remain the table.

Three Points of Unity: Shema Yisrael, Eretz Yisrael, Torah

But I stand, for all and the name of Israel, no? All Jews are in agreement on Shema Yisrael. All Jews agree on Eretz Yisrael (Land of Israel), Makom HaMikdash (place of the Temple). All Jews. Satmar also agrees. Okay.

The third thing is the Torah. What’s the meaning of the Torah? Yes, but that’s also a thing. What is Torah? The text of the Torah. The book, the Sefer Torah (Torah scroll). Mishnayot (Mishnah) not everyone agrees on. The Sefer Torah. One must therefore go dance tomorrow with the Sefer Torah. You know why? One dances that the book, the parchment, exactly.

Why the Sefer Torah Is So Important

If there are sages who say one can write a Torah differently, one can indeed, but not all Jews will read with your Torah. You catch? That’s very important. Politics, unity, it’s strangely important. I hold that one doesn’t need to write a Torah with parchment. Parchment is old technology. One should write it on an app. No problem. A whole year I’ll learn with an app. But a Sefer Torah, one takes the Torah, and one writes exactly, there isn’t one Jew, there isn’t a Reform Jew, there isn’t a Conservative Jew. True, not because… That’s the smallest thing. It’s a huge thing.

You have one thing that every single Jew, even those you’re ashamed of, agrees on? Everyone agrees, everything is already good. Mashiach has already come. I mean to say, you can work with this. Ah, one can’t… Everyone takes the same Torah. All the halachot (Jewish laws) already have it from this. Okay. Even more, the moment one goes into details, already made arguments. They agreed this is the same. Okay, that’s Torah. Part in Torah.

On the contrary, they’ll understand again that what I have 600 different explanations in the Chumash (Five Books of Moses) than you, that doesn’t make it different. But not everyone understands that. The controversy already on the application sometimes is only the nimshal (lesson), the mashal (parable) in all the stories.

Mesirut Nefesh for the Same Torah

You know how many Jews died just so that we should keep the same Torah? What would be bad if some Jews danced with the New Testament? One couldn’t speak together with them. There would be a separation between Jews. But because of this. All our grandfathers burned themselves, they shouldn’t reach a cross.

What’s the bad? God isn’t in the cross? The cross shows that God is on all sides of the world. As it says in the Rishonim (early authorities) that when it would be brought not to make the north to south, it looks like a cross. Just as the Christians make, gladly Jews. Nu, and what bothers you? God is indeed there too. But that’s not what all Jews agree on. There can always be a few Jews who don’t press to the cross. So one can’t.

Does it go together with all non-Jews too? There are two billion people who already don’t understand with them. Those people have their thing, they have no part with them now. We’re going to try to deal with the Jews. The whole world has already… Also, but step by step. But the Lubliner table can always expand more and more. Yes, we still don’t know where above shows. All fall, Lubliner adorns us ruins. Chaim blessing.

The Connection Between Times and Women

Sleep, oh sleep, oh good Creator, oh sleep, oh sleep, oh sleep, oh closeness, whatever it is, one should be the Rebbe and noble, but that it should be limited in time, it’s very important that it should be limited in time, because of this the mitzvat onah (commandment of marital relations), instead of saying the essential mitzvah, the essential mitzvah is closeness, but the mitzvah is that one should have a time for closeness.

Rabbi Yeshaya and the Matter of Time

I think that the times that we have with couples, is also some such matter week, there’s some letter from the Rambam, it’s implied that the Rambam says that in the middle of the week one doesn’t date with Jews, I don’t know if you can enter, I didn’t have one time, so the explanation is that one has like a date with God once a week Shabbat, and Yamim Tovim according to the Rambam was made la’asot baTorah (to engage in Torah), one should have more time for Torah, for prayer, for kindness.

The Time of the Rambam and Today

And today, thank God, it’s luxury days that one demands from a Jew that every day he should learn a few hours. Not that our life has become easier, but when people had to work a whole day in the field, or that a Jew like the Rambam literally didn’t have time to… Today, even the greatest doctor, can find time, even the president has times when he plays, exercises, whatever, so enter with believers, we must believe him, in that letter it’s implied, he literally didn’t have, he collapsed exhausted into bed to sleep, a whole day not he was busy with people, as a doctor, also holds true. A doctor has indeed remained the same thing, that one literally has no time for anything.

Yom Tov as National Time

But Rabbi Yeshaya said that a Yom Tov can only be when it’s national. But it was indeed national. When the land celebrates a Yom Tov, it’s an excuse in the village to celebrate a Yom Tov. No, he says about this, times women, is because the connection of a person with his wife must be limited in time.

Mitzvat Onah — The Mitzvah of Time

Mitzvat onah was placed in the word time. Onah means a time. That one doesn’t just say closeness immediately, because every person has closeness immediately when it grabs him, but then it’s not a mitzvah. The mitzvah is when you accept it in time. That not when it grabs me a desire then I’m immediately, but that you yourself accept that I must do it once in such and such a time, whatever the time is. This begins in the continuation of marriage, that it must be limited in time. That’s the connection between time and women.

Our Connection with God — Also Limited in Time

I say that also our connection with God, that demanding there from a Jew should have every time, can be it’s a contradiction to a person’s life. If a person doesn’t have the time, he doesn’t always have the gadlut hamochin (greatness of mind), what’s demanded is, you should have with God the three times a year, the four times a year, which then is times, you come in and you connect.

The Rambam About Chol HaMoed and Learning

And for example, the Rambam says that the Rambam holds that Chol HaMoed is not a Torah obligation, unlike the Behag and Tosafos, it shouldn’t look like weekdays. But later he also says that one should have time to learn Torah, yes, something? Somewhere does he say it? No, the main point, the laws of Chol HaMoed are not made as days of rest, they are made to have time to try to… yes. And the simple meaning is that the Yamim Tovim were a time to be with the Almighty. It makes nifla Hashem Elokeichem, it was a time because it wasn’t relevant.

The Luxury of Today’s Times

That we can make every day like Yom Tov, every person can make a few hours a day. That’s a tremendous thing. Okay, you’re shared to a degree, one makes every day a few hours a day that one can. You also do a few hours a day between learning and not working. There is time. Everyone has more than… learning a few hours a day? No, not learning, not working. The time of not working can be a few hours a day. It’s a tremendous thing. It means that we have the freedom not only of Yom Tov. But the minimum is Yom Tov. That Yom Tov is a time when the whole year you don’t have the time, on Yom Tov you have the time.

The Rambam on Simchas Yom Tov and Learning

And every time the Rambam speaks about time, when he speaks about simchas Yom Tov, he always mentions the time of learning. And the Rambam in Hilchos Yom Tov says that kach hi seder hadevarim, that one comes to the beis medrash, one davens, one eats the meal, and one davens Mincha, and one goes home and one relaxes and catches a nap or whatever, and afterwards one comes back to the beis medrash and one learns another six hours.

Before the second… before one goes home the first time for the meal? Before the second meal, but before the second. In any case, one sees in the Rambam’s order, okay, our clock is much later, back then people lived with nature, one learned when the sun shone, but the Rambam wanted on Yom Tov, not Shabbos, but Yom Tov he wanted a first seder of learning, chetzyo laShem.

Conclusion: A Blessing for Wives and Times

Yes, yes. All good. Nu, make a blessing that all Jews should have wives and times. Wives and should have enough time six hours a day. Wives and enough times. Everyone should step back regarding wives. Who is here? Actually, you know, the Lubavitcher Rebbe said that one hasn’t forgotten a bracha acharona? I would have been a principal who I haven’t forgotten a single wife. The wives were mostly in wife already. I messed up. I didn’t say. So simple, because on Yom Tov one must be pure. No, I go for everyone, I go for Michal. Nu, one makes a non-kosher fast.

Kavod HaTorah, Minhag HaMakom, and the Obligation to Learn and Teach

Conduct on Motzaei Yom Kippur — Showing the Difference from Affliction

You didn’t say anything about that. It’s so simple, because on Yom Tov one must be pure. No, it applies to everyone, it applies to Michal. The father should see that you make a non-kosher fast from Yom Tov. Too many have sinned in this, too many have sinned. You won’t read Sefer Achinas Se’ira. I don’t want to be powerful afterwards, because a taste of this is already tremendously long bachurim. I can give the shiur here. I’ll give thousands and your daughter fasts. Where are you going already? I’m also going to stand. I’ll be paid with a yeshiva for this. I won’t give this. Selichos? There are selichos. There are selichos for this. The Gahba has to do with what they viewed simcha as a sin of vayishman Yeshurun vayivat. In Sefer HaChinuch it looks like these were days when they were in simcha because of gathering, because of harvest, because of whatever, asif, katzir, adar, and one is naturally in simcha. So naturally when not that one should just be in simcha, one should take simcha and make it leshem shamayim.

On this Rabbi Yehuda Yoel says, just like the nights, just like one says that there is a tzad hashava from omer with shtei lechem with lulav. Omer permits new grain in the country, shtei lechem permits new grain in the Temple, and so lulav on the first day… no, lulav on the first day permits simcha in the country, lulav for seven days permits simcha in the Temple. What does simcha mean? What are you saying? One of the things is… no, one must bring back that the world should know that it’s very important that the Rebbe after Ne’ila should say that now they should know that… afterwards one goes to be permitted in all five matters, and one should actually do so. It’s important, because one shouldn’t be so disconnected, you know already? As if the matters don’t exist. Still, there were five matters of Yom Kadosh, yes? We go home.

I also hold, I had a stringency this year like this. Just as there is a concept of kol ochel leshoshe uteshiya, also on all five matters. One fast. It’s the separation. It’s a concept. What’s the difference? Everything is only rabbinic. Okay, rabbinically there is a concept.

And not only that, it’s very important, just as all the Rebbes used to take a cigarette on Motzaei Shabbos, you should show that you don’t just think it was a day, it was a separation. No, one wants to show that a day before and a day after yes, and that day no, because it’s affliction.

Anointing Erev Yom Tov and Motzaei Yom Tov

One smears a lot of creams erev Yom Tov and motzaei Yom Tov. One smears a lot regarding anointing. I’m not accustomed to it, no, don’t make yourself a whole year. Take a shower. Perhaps it’s a form of anointing. And it doesn’t matter, if it doesn’t matter it doesn’t matter, but if the thing matters then yes.

Is makeup anointing? Anointing no. I don’t want to get into the makeup, we want to be on the face. I don’t want to get into the face. I want to see myself. Certainly it’s like oil, as the Gemara says, “kemayim bakriyim kashemen be’atzmosav”. The way one takes in oil is not through drinking, but through smearing it. It can be such sides, we don’t have that. Would one have? Ah, I want that. I want to make a minute to make a message.

Eating Erev Yom Kippur — Is It a Mitzvah

Erev Yom Tov, I hear, before the mikvah, and that time in Mishpatl it was said about, about one thought that someone wanted to be organized, he wanted to learn the whole day, they said, go eat, I didn’t understand it’s a real, it’s a real, but the Rambam doesn’t say only with the words of Yom Kippur, true. He doesn’t mean the mitzvah, the Gemara says ochel beshoshe uteshiya, there are Rishonim, I saw in Aruch HaShulchan, I saw in Aruch HaShulchan, I saw in Aruch HaShulchan. That it’s actually a mitzvah, he even counts it as one of the mitzvos. Rambam, he doesn’t even bring the name, he doesn’t bring the Gemara at all. Certainly there is eating and drinking because one must fast. Eat yes, eat no, but if it’s not shared that it’s a mitzvah to eat and drink.

Nu, they didn’t tell him anything that there was a person who wanted to have sedarim the whole day, he didn’t have to eat. He told me, he said that there’s no simple explanation. There’s no contradiction. Because you say there’s no contradiction. There’s no contradiction. There’s no contradiction.

Al Tifrosh Min HaTzibbur — Minhag HaMakom

If you come to a shul, and in that shul they say Baruch She’amar before Hodu, you go with the shul, because they, all worlds turn according to them, okay? You, by your father they do differently, so? What does “al titosh” mean? Where, “you really changed”, I haven’t heard from you these kinds of Torah. Which kinds of Torah?

Now, one walks more nicely, why does one say this? “Al tifrosh min hatzibbur”. In this place, in this beis medrash, whatever the place is, I don’t know, wherever, people go to disturb themselves. In this place they say Baruch She’amar before Hodu, in this place they say the opposite. Now, if someone thinks he’s going to learn that no place will do differently, because there is a concept of “al tifrosh min hatzibbur” a whole year with Shem and Malchus, have you never heard this from me? He’s measured, he doesn’t need anyone.

Kavod HaTorah — True Respect and High Expectations

I have such a rule, just as the Chassidim conduct themselves before their Rebbe, so must one conduct oneself with every Jew. I can’t come go through a new month, there was a garment, and one must conduct even more. Yes, but when someone says a Torah, I have a Torah, ah, it’s awesome, it’s awesome. You honor him truly, with what you beautify the Torah, how everything goes, everything goes, every thing is also good.

And simply respecting the Torah, that everyone agrees, and everyone agrees, it’s like… you are also yourself. I agree. A true honor, he is always right. A true honor, I’m simply in. The true honor is, I truly respect a person, and I hear that the person, I spoke earlier, he says a Torah that I didn’t agree with. If I truly respected him, I would go to him, I would try to be honest. Come here, you’re saying a dispute, you’re making an inquiry, you can’t say about a grandchild. That’s not the difference between the two sides. I don’t have to sound like examining terms. Imagine I must do to you, he should go truly smart. You don’t have high expectations of him. It’s not high expectations.

I laid it out in a respectful way, can one have a… people get offended if you tell them something. Let it be offended, you can’t have something. He can’t, I can’t because I’m a… that I don’t fight with him, is because I’m a teacher giving up on him. It’s a big problem. I know, it’s very difficult… I don’t know the solution, maybe you can tell me.

Sometimes, many times, I’m a person, everyone who knows me knows, I fight with people. My brother does it even more, but he knows. I don’t let the chavrusa say what he wants, okay? It’s not what you say is good, okay? No, you are wrong, okay? Yes, but he already finished saying, but it’s good. Okay, correct, that’s what you’re right. He understands faster. No, sometimes it’s like this, sometimes it’s like this, sometimes it’s not. Sometimes I mean that he meant to say something, and he means at all already. True.

But afterwards, the problem was so long, everyone would have been quiet for three hours. But it’s a problem, and people, I’ve noticed, people expect, okay, if I don’t answer him back immediately, and I crawl, look at you, ice, you’re not learning. It’s actually so. I once had with a person in yeshiva who I’m the one who says the funny comments. It’s funny, but he expects, he’s already waiting for it. I make myself, I have better middos this year, I did teshuva on Yom Kadosh, okay, I’m not going to interrupt anymore. “Hello, what’s going on? Where are your funny comments?” He’s learning something yes, I’m going to go in to say therefore.

The Parable of a Child Who Says a Torah

When a young boy of three was, he says a Torah at the meal, you say, “Wow, such a beautiful Torah.” When he’s already twelve, thirteen, you ask him, “What did you just say?” You expect already, he has understanding, let me hear what you’re saying. You must make sense. It’s very hard to figure out how one wants everything. If one wants to do good for everyone, no one knows where he goes wrong, and everything continues already.

But don’t worry, I make a face, even if I hold myself in, everyone can see it. I had a teacher, all Torahs were beautiful, and he was a very nice guy. And the Rebbe wasn’t good, one can know with that, what do you actually hold? What does he do? Yes, making someone feel good is not a bad thing. Eventually he was close, and we knew very well who is clear as day. It means nothing already. Right, but it means that you’re a fake.

The Obligation to Learn and Teach — The Tikkun of 5782

I love it very much when people have criticism of themselves. Feedback, whether he’s right, sometimes he’s a fool. Most people are not such a fool. The one who already holds criticism on my shiur, he’s already involved with that he’s not such a fool, because he listened until there, right? The one who is a stone, naturally. By the one who listens, he says, I respect it, and it’s a hard question. Yes, yes, yes. It doesn’t matter at all. It’s always yes. One must learn out. One must more… 100%.

I hold, I said it in Boro Park, our tikkun in 5782 is that every Jew is obligated to learn and to teach. This means, if you meet a person, to learn, that’s what we just spoke about, mechabed lomdeiha veyodeiha, because however much someone knows something, he taught you something, you must respect him in both worlds. How many people we would need to respect him. Besides this, there is an obligation to teach. When he is wrong, or when there is something that you know more than him, you can understand better, it’s a Torah obligation.

When you see which Jew says a Torah, it’s a Torah obligation to go afterwards, velo tisa alav chet, not in the middle, obviously. You won’t try to make, I become worse. You won’t say later. Call him. By the way, always is good. If you have a comment on someone’s shiur, call him two days later. What one says at the shiur, by me too, I tell you briefly. The people who truly care, they call me later Motzaei Shabbos, or even Sunday they call to ask, “What did you just say? It didn’t make any sense.” That’s the only way. By the way, some people are so… even those who give yes feedback, he gives immediately after. Make me a note.

Advice in Rebuke and the Difficulty of Criticism

The Right Way to Give Feedback

By the way, always is all. If you have a comment for someone’s shiur, call him two days later. What one says at the shiur, by me too, I tell you, call him later. The people who truly care, call him later. Motzaei Shabbos, or even he’s interested, he asks, what did you say yesterday? It didn’t make any sense. That’s the only way.

It’s by the way, even if you will give yes feedback, he gives immediately after. Make me a note, call two days later. If I truly thought seriously, something is just a word that I said, just shot by me. I don’t know. But if he truly said, you can call days later. Hashem yotzei, one makes a handle up and down, no? Do that, I do with the when. No, I would mean…

The Mitzvah of Rebuke and Learning Torah for All Israel

When it’s real, that’s the mitzvah of rebuke. I heard it, I already needed it many times when mitzvos and kol kramas, if someone thought about it you must call him to say. It’s the same thing, that person is an obligation to learn Torah for all Israel. Every Jew you meet, you are obligated to try the cheva.

Because the one who cares, it’s a problem also of people who are always new, the superior would be disturbed. He puts a bria before who it really stinks. Very good, be afraid that you won’t come to daven a shiur to learn. What will he do? Tell him, tell him that you’ll come to daven even if he argues with you. Maybe he’ll start and say what you think of him? I don’t know, I don’t know.

I don’t know that you’re going to come to my shiur, even if I tell you if you don’t speak about this. You come anyway. I’ve already tried on you. So much, you have no fear, because most people are afraid, and tomorrow won’t come, I’ll remain in a shiur, you catch, you wouldn’t feel.

The Difficulty of Rebuke

When people who share Trump says, you have opinions, also there is everyone righteous. Nu, you don’t care what you don’t care about sharing Trump also not. There are such people who by that one are also not. There are such people who by that one are also not there.

The Rav, by the way, if you go to the Rav and you say your political opinion, he also created. Today probably the opinions, by you it doesn’t care, you’re enough to say yourself. Such and such, such, such, it’s very hard. It’s very hard. It’s very hard. It hurts me ten years, it’s tender pennies pennies pennies.

A Personal Remark

I used to argue with a person once. I assumed that he’s going to mention it anyway, it doesn’t cost money, I can yell back at him. I have people who take it seriously, they agree with me later. I think that I’m actually right. You understand? Which neighbor did they call? Once they called the neighbors? Which rebbe called not any… I go ask… ah… once a year.

End of the Shiur

Okay, we can speak a bit quieter. We can go inside. We can go inside. We can go inside. We can eat there too, because it’s exempt from the sukkah. We don’t leave over. We’ve already heard a chiddush l’halacha (novel Torah insight regarding Jewish law), right? We can eat there, we can’t. He can’t sleep because he hears that we have some Torah, we review a sevara (logical reasoning), we comfort the Zion, we review a sevara, we comfort the girls. I come with a car service. Ah, what? Rabbeinu Yitzchak.

Hakarat HaTov (Gratitude)

Thank you to the hands that should come. Thank you to the hands that should turn. And all the shiurim (Torah lectures). With HaGaon Rabbi Yoel Osher. Thank you Rabbi Yoel to you. Without you I wouldn’t have had this shiur. No, you wouldn’t have had anyway. I don’t know if I would have still continued. Perhaps I don’t know if I would have still continued. Baruch Hashem (thank God). He puts pressure that one must learn every day is a tremendous thing. Live to. Amen.

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Question: How do you protest Shemoneh Esrei (the Amidah prayer) in mystery until the beit midrash (study hall)?

Answer: One day I’m open, just Shemoneh Esrei.