Miriam’s Drums at the Sea: Bitachon, Yishuv Hadaas, and Staying Calm in Crisis

Transcript

This Torah class is brought to you by TorahAnytime.com. This week's parasha, Parashas Beshalach, we have the shira that Klal Yisrael sang, and accompanying Klal Yisrael's shira, the Torah tells us that the women, headed by Miriam, also sang shira. In perek tezvav, pasuk chaf, Vatikach Miriam haneviah, achos Aharon, es hatof b'yadah. She takes a symbol, type of an instrument, and she takes it in her hand to play this symbol, to play this instrument. Vatetzena kol hanashim achareha b'tupim uvimcholos, and the rest of the women followed, and they also, with instrument, they went and they sang the shira. There seems to be a tremendous emphasis, a specificity, to specify that they sang the shira with a tof, with an instrument. The meforshim ask, why was this so significant that it needed so much emphasis, that the Torah is madgish that the shira was done with tof and tupim uvimcholos? Maizeh, the Gaon Reb Shmuel David Walkin used to say a pshat—it's already brought in his name in the Oznaim LaTorah—that there was an issue of kol isha. The men were saying shira. And if the women were accompanying the shira, it's an issue of kol isha, the women's singing. So Miriam, b'chachmasa, took a tof. She was a medakdekes in halacha, she was medakdekes in halacha, and she took a tof in order to drown out the kol isha; it shouldn't be heard by the men. No, this is already a big shaila l'halacha. If you have men singing and women singing, is that a problem of kol isha? So let's take on that it still is a problem of kol isha. But the zeide has a different question. Gemara, halacha, paskens that by levaya, in front of meis, there is no issur, there's no taruves, there's no issue of men and women, because the yetzer hara isn't me'oirer a person in these times. He said the Mitzriim, when meis al hayabasha, they saw them. Chazal say that the water spit them out onto the shore so that the Bnei Yisrael should see. So is it true, asks the zeide, that there's still an issue of ervah? There's still an issue of hirhur? Is there still an issue of kol b'isha ervah? It's very possible that hirhurim is one issue, kol b'isha ervah is a different issue, and af al pi kein there's a problem even if there's no hirhur of kol b'isha ervah. But fundamentally, this pshat also is in relevance to what was the shira. It's not even clear in the Torah that the shira was sung, that there was singing, that there was some music to it. Maybe shira is words. Famous line from the Zmiros, Zmiros yemeiru, u'shvachos yashmi'u. You can see that we see that it's possible to have zmiros without song. Zmiros yemeiru, poem, words, the words themselves are the song. So we need to take on that the Bnei Yisrael sang it, and that the nashim were singing their shira, and to drown out their shira, they needed to have a seif and supa memechailos. So this is a halachic answer to the question of the significance of the seif, kol isha. And the details of this sugya of kol isha are very complex. It's not necessarily for the Chumash shiur, but this is an interesting venue to venture out into, is the kol isha a problem in the shira that the women sang? Baalei Mussar say a different pshat. Baalei Mussar say that the reason why the Torah emphasizes and goes out of its way to mention the seif, the...

Because it was an extra. It was something more, more than just the plain shirah. The Alter from Kelem says that when a person does even a little more, something more, puts a little more effort, a little more kavana, a little more heart, a little more feelings into something, it's an entirely different thing. Two people could say shirah. If one adds a little bit more, a little more kavana, it's a completely different shirah. So the Torah was trying to bring out that women had a shirah different than the men, because they took a seif, they took supim u'mecholos. You know, a person could daven, says the words, and then there's another person that davens that puts a little more feeling, a little more kavana. It's not that it's the same tefillah, but with— no, it's a completely different tefillah. It's a completely different tefillah, and that, says the Alter from Kelem, is the lesson that the Torah is teaching us in emphasizing the supim u'mecholos. Yet Baalei Mussar say actually a third pshat, which I'd like to dwell on tonight. The Baalei Mussar speak that the supim u'mecholos that Miriam took shows, it projects, a very unique quality, a tremendous ma'alah. Where did they get these supim u'mecholos? Rashi says that these supim u'mecholos they took with them, the women, the tzidkaniyos sheb'dor, they took these supim u'mecholos on their way out of Mitzrayim as they were leaving. Because muftachos hoyu tzidkaniyos shebedor, sheHaKadosh Baruch Hu ois lahem nisim, hotzi'u supim miMitzrayim. So we could say that it was the emunah. You know, you leave lechtech acharai bamidbar. It takes tremendous emunah in HaKadosh Baruch Hu to be secure in a nes, that it's going to be. What was in front of them was a big question mark. They didn't see the light at the end of the tunnel. They were going. Deibishter gezogn, geyn geit men. And they had the bitachon. Muftachos sheHaKadosh Baruch Hu ois lahem nes, so the supim u'mechilos were not symbols. They were symbols of emunah. They were symbols of bitachon. It wasn't just an instrument. It was a cheftza of bitachon that projected their bitachon. But baalei mussar say we could go a little bit further and say that the maila that it shows, that the nashim tzidkaniyos had the frame of mind and the yishuv hadaas to think of this as they were leaving. You know, people don't realize what it was like when they left Mitzrayim. Ein bayis asher ein sham meis. We've spoken in the past, there was a civil war between the bechorim and Paroi. The amount of noise and the amount of chaos and confusion and uncertainty. A person could lose his— So to speak, yeshiva das, to be calculated. I'm going out, and I have to take with me this, this instrument. You have to realize that the night of Pesach, they ate the Korban Pesach b'chipazon, in haste, quickly, ready to leave, and at a moment's notice. Na'aleichem b'ragleichem, they had to be at the door with their shoes. Yet they had to behave in a way, yishuv hadaas, to be in full control, to be focused. You know how many mitzvahs, rabosai, how many mitzvahs, Korban Pesach. There's so many mitzvahs, fifteen, sixteen mitzvahs the Chinuch enumerates them. Why for Korban Pesach did you have sixteen mitzvahs? Why were there so many mitzvahs given together with the Korban Pesach? The answer is yes. In a situation where your mind is not focused on sitting and eating a Korban Pesach b'heseibah.

Saying, HaGadol, your mind is already all over the place, racing. You're on your way out, and then you're leaving, and you're running, and you... No. You have to eat b'heseba. You have to eat. You can't break any bones. So many mitzvahs, because it needed in the chipazon. איש של הדעת to do the mitzvahs, and with the dikduk of those mitzvahs. It's a meiridige zach. The Rambam begins the Haggadah with the words, B'behilu, b'behilu yatzanu miMitzrayim. He's translating the word chipazon as behilu. Behilu doesn't just mean quickly; it means with a bahala, with a confusion. It was haste that was quickly. Who could gather his thoughts? Who could be calculated at that moment? Yet that's what the Yid needed. Korban Pesach had to be eaten in such a way that it brought out dikduk, mitzvah. HaKadosh Baruch Hu said, a Yid. And that could be part of the bitachon. Part of the bitachon and the emunah was to, in this situation, to be calm, to be focused, to have the frame of mind, HaKadosh Baruch Hu, You're going to do a nes. I go b'menucha. I go focused. I eat the Korban Pesach, na'aleichem ragleichem. Yet what beis seiva. With all the mitzvahs, and the nashim tzidkaniyos had the frame of mind, say ba'limuser, to take with them supim u'mecholos. And that's why the Torah looks at these supim u'mecholos and sees in the supim, it sees in these drums more than just an instrument. It projects emunah. But what emunah? Emunah that the Jew is calm, and the Jew doesn't lose himself. That the Yid is able to be calculated, that there will be a yeshuas Hashem. And that's why the Torah puts so much emphasis and is madgish and speaks of the supim u'mecholos. I want to tell you a meiredike pshat, rabosai, a meiredike, unbelievable pshat. The mashgiach, Rav Nosson Wachtfogel, zecher tzaddik livrachah, in his sefer Leket Rishimos HaTefillah, he says that the ma'amad of Kriyas Yam Suf was lessons in emunah. But what kind of lessons, and for what situation? Where you're under distress. V'Mitzrayim are noisim achareihem, and they have no idea where the yeshuah is going to come from. To them, the road ahead is bleak, without any sign of— Salvation of any mahalach of Yeshua. Says the pasuk, perek yud-daled, pasuk yud-gimmel, Vayomer Moshe el ha'am, al tira'u. Don't be afraid. Hisyatzvu, stand, u're'u es yeshuas Hashem asher ya'aseh lachem hayom. Mashgia said that the Sfas Emes would say that this is the formula of how to go through difficulties and times of turmoil, times of difficulties, of nisyonos, and especially those through galus. And that is that there's three things that you need, and the first thing is al tira'u. Don't be afraid. Al tira'u. Don't be afraid. ... Don't be afraid. Al tira'u. Don't be afraid. We live in a situation of galus where everything in our lives, we're terrified. We need security. It's psychologically addressing an inner chisaron that we have when we look for insurance and guarantees because we're afraid.

Says the Sfas Emes that the first thing is al tira. When confronting around us tzar, difficult situations, al tira. Don't be afraid. The second thing that you need is hisyatzvu. What does the word hisyatzvu mean? Stand strong. Stay strong. Don't lose yourself. Don't lose your mind. That's why the Torah stresses not just al tirau ruas Yeshua Hashem, no, but hisyatzvu. It's even metaphorically hisyatzvu. It doesn't mean literally standing. It means hisyatzvu metaphorically. You need to stand tall, strong. Don't lose yourself. The Raivid, Mashgiach used to quote the Raivid in the Baalei HaNefesh. It says that a person always has to be in control of his emotions, not his emotions in control of him. This is every difficult situation. We are tested in this area. Are our feelings, our fears, our lack of bitachon, will it get the better of us, or we will stand strong and have it, the fear, in our control? Third thing is ruuas Yeshua Hashem, bitachon that the yeshuah will come. A person has bitachon that the Ribono Shel Olam will bring the yeshuah he will see, u're'u, you will see yeshuas Hashem. Said the mashgiach, the name of the sefas emes, this is the formula. The Torah is teaching, the Ribono Shel Olam is giving a message to Klal Yisrael. When things around you are bleak, they're scary, you don't know what the road ahead is, this is the way to go through it as an ehrliche Yid. Al tiru, hisyatzvu u're'u es yeshuas Hashem. Menuchas hanefesh, to be calm and focused under every circumstance. The Birchas Yaakov. Yaakov tells his children, Mussar, brachos, to Reuven he gives mussar, and that is, pachaz kamayim al toisar, because you were quick, you were hasty, like water, like flowing, rushing water. Al toisar, because of that you will not get extra over your brothers, even though you're the bechor. What's the rebuke about? Chazal tell us, al shebilbel yetzu'ei aviv. It's because he mixed up the beds. He took out the bed from Leah. It was supposed to go into Leah's shifchah after Leah passed away, and he put it into his mother's room. Bilbel, he mixed up the beds of his father, and that was such a terrible thing. Pachaz kamayim al toisar. Fragt the Beis Halevi, wait a minute. Was it so bad what he did? He did it in the honor of his mother. Now, I'm not going to get into the halachic shaila, the honor of your father, the honor of your mother. The honor of your father actually overrides the honor of your mother. But the Beis Halevi says, whatever it is, it wasn't a terrible chet. He did it for his mother. He did it for the honor of his mother. Also, says the Beis Halevi, he spent his entire life doing teshuva. He was sitting b'sakoi v'tanisoi, vayoshev Reuven al habor. Reuven comes back to the pit, and Yosef is not there. Where was he? Chazal say he was sitting in taanis, in teshuva, that he mixed up the beds. So why does Yaakov feel, after so many years, to give him mussar al shebilbel yetzuei aviv, that he mixed up the beds? Says the Beis Halevi, read the pasuk. The pasuk never says that he's giving him mussar for the aveira. He's giving him mussar for the way he did it. Pachas kamayim al toisar. It's not about the actual act, but it's the haste in what he did it.

He jumped. He acted without yishuv hadaas. He acted without consultation, deliberation. Too quick, and therefore al taisar. It's not the aveirah. The aveirah was—aveirah could be explained away: kibud av. The aveirah, he did teshuvah for all his life. How much could a person be shuldig? How long could we come and point the finger at someone for an aveirah that he did, that he did teshuvah for? And the answer is, it's not what he's getting the rebuke, the mussar for. He's getting the mussar for pachaz kamayim. Pachaz kamayim. You acted without yishuv hadaas. Further in Birchas Yaakov, he tells Yissachar. Yaakov tells Yissachar, Vayar menuchah ki tov, v'es ha'aretz ki na'eimah, vayet shichmo lisbol. He sees menuchah that's good, and therefore he's savel. He's willing to withstand all the difficulty because menuchah is good. What menuchah are we referring to? The Chasam Sofer explains that it's referring to menuchah in the next world. In this world, tzaddikim don't have menuchah. In this world—so what menuchah are we referring to? Menuchah l'chayei olamim, Olam Haba, says the Chasam Sofer. So what's the pshat in the pasuk? He sees menuchah in Olam Haba, vayet shichmo lisbol, all the difficulty in this world. And what's the difficulty in this world? Says the Chasam Sofer two pshatim. Pshat number one. You know, you can't come and say that you can ignore this world too. You can't just live in Olam Haba. So you need that balance. V'es ha'aretz kinah eima. This world is also a little sweet. But af dechamid derevel teichit. Zeide used to say over that Reb Mendel Zaks, I think the zeide was there by my zeide, Reb Shmuel Dovid was there when he heard it directly. Reb Mendel Zaks tells the Chofetz Chaim shvere ta'ireh, but af dechmoyde zayn az der velt oich a velt. You know, baalei mussar make it sound, the next world is the ikker. This world is just a hallway to get to the next world, which means it doesn't count. It's nothing. You can't say it's nothing. A whole world, a gantze velt, it's all nothing. Zogt the Chofetz Chaim answered him, Eidim ta'ireh, der velt nit oich a velt. Der velt nor a velt, nor der velt. It's only this world. This world you could learn and you could daven, af yene velt afilu kapitel Tehillim kemen tzogen. It's in this world. This is where it is. This is where you can learn and daven and shteig and grow. So this world also needs to be dealt with properly, which is what the Chasam Sofer is saying. Chasam Sofer is saying, v'es ha'aretz kinah eima. Der velt eyga bisl something. This world nothing? Vayar menuchah ki tov. Yes, oretz, kinayei. This world is all sepes. So what do I do with the balance? Vayeit shichmo lisbol, says the Chasam Sofer. To be sovel the balance, it's a challenge. It's not easy to make this world and the next world, to fit them in, that they should go together. He's ready to be sovel that difficult challenge, that difficult challenge. And the Chasam Sofer adds, v'davar gadol, like this is something very special. It's a very special idea, to be able to have harmony between your olam hazeh and your olam haba needs, that they should be able to be olam hazeh for olam haba. Then the Chasam Sofer, in another place, is different pshat: vayeit shichmo lisbol from the yetzer hara, because the yetzer hara knows that you have to have this world a little bit also. A person has to eat, sleep, and drink, so he bothers you on that. He chaps you: you need to eat, you need to eat more, you need to sleep, you need to sleep more. Zeide told me, I spent מוסיף for my bubby many a time, that in Radin, food wasn't called food. It was called koach.

Now, you have to understand, in Radin, everything was potatoes. This that they talk about in Europe, potatoes, because that's all they had was potatoes. That was the entree, that was the main course and the dessert. You have to figure out potato and potato and potato starch. You know, you have to figure it out, how to make everything out of potatoes, and even make schnapps out of potatoes, because that's what they had, kartoshkes. So when they wanted more potato, they would call it a bisl mehr koyach of Learned. Chofetz Chaim used to say that. R' Moshe Landinsky used to say that. So I heard from my bubby, my zeide, growing up in their homes. To be able to look at this world through the prism of, I got to get to the next world. It's all here to get me to the next world. Not easy. And the yetzer hara plays with that. Ah, you need this world. Come on, let's go. Vayei shichmo lizbol, pitoi hayetzer. That's how the Chofetz Sofer explains vayei shichmo lizbol. My zeide, zatzal, used to say over from Reb Hirsch Lichtenstein, the son-in-law of the Chofetz Chaim, that the pshat in the pasuk is not vayar menuchah ki tov in Olam Haba, vayar menuchah ki tov in this world. The maalah of menuchah in this world is so important. Yishuv hadaas is so important that vayei shichmo lizbol, all the difficulties and all the problems that a person goes through in life, I'm ready to be sovel it. I'm ready to go through it easily. Why? Not to lose my menuchas hanefesh, because I'm soif is learning vayar menuchah. Where is the menuchah? In the... Next world, the Chofetz Chaim's son-in-law says that the pshat—he's quoting even the Chofetz Chaim—no, menucha in this world is so important. Yishuv hadaas. He would say that this is the mekor. This pasuk is the mekor for yeshivos taking off bein hazmanim, going to places to relax, to exercise the bones, a break. What right does a person have? Where does it say in the Torah that you gotta just take off for a few weeks for bein hazmanim? This, Vayar menucha ki tov. He used to say this is the mekor. Reb Yerucham in Daas Chochmah UMussar speaks many, many a place on the importance of menucha, menucha, yishuv hadaas. Reb Yerucham says it's klil hamailos. It's the ultimate of all mailos, and a person must spend all his efforts to reach and achieve the maila of menuchas hanefesh. Many a place he writes, and I saw this also by the Alter of Slabodka: Shabbos, bo Shabbos bo menucha. The world was created, Shabbos b'reishis, bishvil haTorah shnikreis Shabbos, because it's tachlis habriah. Menucha is tachlis habriah. Menucha is tachlis habriah. Unbelievable. Menucha is tachlis habriah. That's the point, the reason for creation. Unbelievable. Reb Yerucham in Daas Torah says a me'orerdige thing: on Shabbos, when we talk about menucha... HaShmoneh Esrei of Mincha, what do we say? Menuchas ahavah v'nedavah, menuchas emes ve'emunah, menuchah shalom v'shalvah. Menuchah, emes ve'emunah, shalom. Menuchah is the root of all good traits, of all good middos: emes, emunah, shalom, shalvah. It begins with menuchah. It's rooted in menuchah. So important is menuchah. I saw a chiddush nifla in the shmuzen of the Alter of Slabodka. Shabbos is menuchah. Oneg Shabbos is to get us to menuchah Shabbos, and there he says because menuchah Shabbos is tachlis kol habriyah. He says the Gemara in Shabbos kuf yud tes says that Reb Zeira saw talmidei chachamim sitting in groups, and they were learning erev Shabbos. Reb Zeira tells them, Go home and prepare oneg Shabbos. In order you shouldn't be mechalel the oneg of Shabbos. Fragt the Alter of Slabodka, oneg Shabbos, which is menuchah Shabbos, is more important than sitting and learning? They were learning. They were sitting b'chavrusa, b'chaburah. They were sitting b'chavrusa, b'chaburah, learning erev Shabbos.

He's sending them home. He's being mevatel their Torah for oinig slash menucha Shabbos? So dalted from here is a proof that menucha Shabbos is more important than Talmud Torah. Chiddush nifla. Menucha Shabbos, so important is menucha. The Torah was given on Shabbos. It's a Gemara, hakol modim d'beShabbos was the Torah was given. The Maharal in Nesiv HaTorah discusses the significance and the relevance of why the Torah was given on Shabbos. Says the Maharal, many mefarshim say the same nekudah, is because menucha is essential for limud haTorah. Talmud Torah needs menucha. Without menucha, there's no Talmud Torah. Interesting, Shabbos is a day destined, a day that's set aside for learning. Shabbos is—why? Because menucha and Shabbos go together. The day of menucha is the day of learning. And that's symbolized, and that's being taught in the reason why the Torah was given on Shabbos. The Chasam Sofer explains that this is because on Shabbos we don't work. So the physical menucha, the menucha from work, lends itself for Talmud Torah. If you're not working, then you can learn, right? If you're preoccupied with work, both physically and— Mentally. How can a person learn, right? So therefore, Shabbos, menucha, Talmud Torah. There's an interesting Avnei Nezer. Avnei Nezer says that this is actually the lesson of Shabbos, that Torah needs menucha from work, complete, let's use American terms, sabbatical from work. You got to take a sabbatical from your work. Says the Avnei Nezer, yeah, but then right after Shabbos, you go back to work. But I thought you need to stop working for Torah. Says the Avnei Nezer, a chiddush, tremendous chiddush, a lomdishe vort, a lomdishe chap. When Shabbos comes, melachah is asur l'olam. Work becomes forbidden forever, even for the following week. L'maaseh, you have to work, so when havdalah, you make havdalah, it's chazar v'hutar to go work. But in essence, Shabbos means no work, period, and there you can learn, because work and learn is a rough, it's a rough package to put together, which is what the Chasam Sofer is saying, vayeit shichmo lisbol. It's not an easy, it's not an easy thing to put them and harmonize between them. Many learn that this menucha, that Shabbos is not the physical menucha from the physical menucha. From work, it's the menuchas hanefesh. Shabbos is menuchas hanefesh, and Torah needs menuchas hanefesh. Rav Saadiah is learning its menuchah physical, and maybe somewhat mental menuchah from work. Baalei mussar and baalei machshavah learn it's deeper than just the actual melachah. It's the menuchas hanefesh that happens on Shabbos that's needed, and that facilitates Talmud Torah. Torah needs menuchas hanefesh. I always tell over a story about Rabbi Yerucham. Rabbi Yerucham, when he was a bachur learning in Kelm, he was oisek in shidduchim. A bachur comes to yeshiva, right away there's shidduchim parsha, right? He got a letter in the mail, and no doubt it was about the shidduch. In Kelm, when you got a letter, you didn't open it that day. You waited for the following day, for the next day to open it, menuchas hanefesh and yishuv hadaas. Control yourself. Don't be pachas kamayim. You got a letter? Okay. Learn yishuv hadaas. It was an exercise in yishuv hadaas.

His friend tells him, But it's about your shidduch. Open it. It's urgent. It's exciting news. Come on, how could you not open it? And he was pressing him to open it. Reb Yeruchim had a hard dilemma in front of him. On one hand, Kelam wanted we should have patience. They wanted, everyone should have patience, not open up a letter, right? On the other hand, his friend is pushing him. He has to deal with his friend patiently also. The goyim brings down from Chazal that when you come to Shamayim, they're going to ask every person. We all know you're going to ask, Kavata itim laTorah? Nasata v'natata be'emunah? They're going to ask him, Lachta es chavercha b'diburecha b'nachas? Did you treat your friend royally, with patience, with respect and patience? Every person is going to be asked, did you treat your friend like a... like, you know, when a king talks, you sit and you're patient, you listen to every word. Today, everybody, I would be quiet. Get out of here. What are you talking about? Patience, patience, relax, listen. So he didn't know what to do. On one hand, Kelam tells him that he has to be patient and not open the letter. His friend is pushing him to open the letter. He has to be patient with him and maybe listen to his friend's request. So he came up with a solution. He told his friend, Since to you it's so urgent and you can't wait, so you open my letter. You read it and tomorrow tell me what it says. I'll be patient to get the information tomorrow. You can't wait to open it, you open it. Today, we live in a world where we have no patience whatsoever. And because we don't have patience, we don't have yishuv hadaas. As we're in a shiur, as we're davening, the phone is clicking in and texting in and calling in and emailing, and we jump from one text to another to the next text, and before we even finish reading this one, we're ready. I'm not telling you to wait to read a text that comes in today to read it tomorrow. I'm not. But you don't have to, while you're reading one text, already answering somebody else's text, already sending out a different email. Slow down. Yishuv hadaas. That's why maybe we're not trained in menuchas hanefesh. We don't even know how to wrap our hands around it, because our daily life is pushing us in the other direction, which is really galus. Galus is bebehilu. It's behalah. It's confusion. We don't have the frame of mind to focus, to focus. And the lesson is, hisyatzvu. Don't lose your mind. Stand, stand. Patience. Think. Calculate. The noshim tzidkaniyos were teaching us this lesson with the super mevuchailos, with the drums that they took out of Mitzrayim, to be focused, to be calculated. That to have the frame of mind and the yishuv hadaas, Ribbono Shel Olam is going to do us a nes. It's going to be good. And I'm calm. And I have the bitachon. And I don't lose myself. I don't lose myself. I don't lose myself. By Yetzias Mitzrayim, by the Yam Suf, Klal Yisrael started to lose themselves. Haloi zeh hadavar shedibarnu eilecha b'Mitzrayim leimor, chadal mimenu v'naavdah es Mitzrayim. Did they really believe that? Did they believe that it's better to go back to Mitzrayim and work in Mitzrayim? So it could be they figured it's either certain death and difficult, and not certain death, better to go back to Mitzrayim. Maybe they really believed what they were saying. Or maybe they were confused. They were in a state of panic. Panic. This sounds like panic. Haloi zeh hadavar. But you really believe you should go back to Mitzrayim? The answer is they panicked. Panicked. Al tiru. Don't be afraid. Don't panic. Ribbono Shel Olam wants a Yid to know, Ki asher re'isem es...

Mitzrayim. Lo sisivun Hashem yilachem lachem, v'atem tacharishun. You know what the word tacharishun means? Sometimes there's shtika, and then sometimes there's charishah. Shtika is an external act. Shtika is external. I'm quiet, I keep my mouth closed. Cheresh is I'm quiet from the inside. I'm serene. Atem tacharishun. Frame the mind. Focus. Hisyatzvu. Don't lose yourself. Your bitachon over your emotions and not your emotions over your bitachon. And this is all the beauty of the shirah. This is the shirah of bitachon. ... the shirah of bitachon. They're singing. What are they singing? Hashem, I relied on You. Ribono Shel Olam, I believe in You. Hashem yimloch l'olam va'ed. I trust in You. That shirah bitachon expresses itself with the supim u'mecholos. They were calm, calculated, with yishuv hadaas, to take these tupim that there will be... You've just experienced another Torah class brought to you by TorahAnytime.com.