Hanosen LaSechvi Vinah: Seeing Hashem’s Chesed and Distinguishing Light from Darkness

Transcript

This Torah class is brought to you by TorahAnytime.com. Hashem, Hashem, Hashem. Oh, Hashem, oh, Hashem. Let's get to work. Different, different, different. Move, move. Okay. So we'll try to do both, because Mr. Chazal, vai liid, we'll try to do both. I don't mind anything. Don't mind anything. Believe me, I've never minded about anything in my life. It's all good. It's all good. It's all good. Yeah, beisim. Yidleh mit the parsha, beisim, beisim, beisim. Okay. Vasech, Baruch Hashem. All right. Today we can discuss a bracha, the first of the birchas ha-shachar: Hanosein lasechvi vinah lehavchin bein yom... Uvein laila. Pshat. What's the bracha? Hanosein lasechvi. What is sechvi? Binah, gives him knowledge, lehavchin, to be able to know the difference between yom valayla, day and night. The Mishnah Berurah puts together from different mefarshim one pshat. He puts it all together as one pshat to explain what is the bracha of hanosein lasechvi vinah. Zogt the heilige Mishnah Berurah, siman mem-vav, os beis, sif katan beis. Zogt the Mishnah Berurah—I'm sorry, daled, daled—lasechvi, what's lasechvi? Halev nikra sechvi, the heart, the heart of the person. So sechvi is not the way everyone thinks the translation, a rooster. It doesn't necessarily mean a rooster. Kipshutei, the pashut pshat, it means lev, the heart, because the heart of a person is called sechvi. Halev nikra sechvi, בלשון המקרא דכתיב, או מי נתן לשכוי בינה, והלב. And that heart is meivin. So that's why it's nosein lasechvi vinah. V'al yedei habinah, because of this binah, he's mavchin bein yom uvein laila, able to know the difference between day and night. Umipnei sheatah nigeil mei—oh, but l'maaseh sechvi everybody knows has to do with a rooster as well. A mind says, ... it's lavush, but the tanna gel also knows. And since the tanna gel also mayvi, v'gam yesh bishmias l'adam hana'ah. L'maaseh, when the rooster crows, we have hana'ah from it. Shedeia sheukav layom, because now we know it's like an alarm clock that the day is coming. Korin l'tarnagol sechvi, and in Arabic — Arvi, in Arabic, all right? Sechvi, Aravi in Arabic. It's tarnagol sechvi. V'hachi tiknu bracha zu b'shmias kol ha-tarnagol. Habeisai, an alarm clock also knows the difference between day and night. The heart, the heart, the heart is the sechvi, and he's meivin, he understands. Make it sound like it's something very deep and profound. The heart is meivin, he understands the difference, chiluk, the difference between yom v'layla, yeah? Agavucha, the sechvi, the chicken also knows that. I think you're very much minimizing it.

Epes, epes, epes, ... versteibt. ... That's a good kashe. The heart is moving, it understands, you understand. You understand. ... The chicken also does. And the chicken is the one telling you. It's also interesting. ... No, but the chicken happens to be the one that's calling it out, the rooster. And in Arabic, a rooster is a ... Every day we make a bracha. Haneisen... what do we say? ... So, let me share with you a mahalach, pshat that I was thinking about. It's been a few weeks in the making, thinking about it, thinking about it. The kasha to me is very simple. An alarm clock also, for five dollars, you can go out. I mean, maybe I'm a little off with the time, but you can get it for five dollars. Okay, good. I got scared, you tell me I'm from a different generation. ... Good. For five dollars you can get an alarm clock that knows the dimtinei a.m. and p.m. What are we making a ganze tumult? Something which caught my eye. You want to hear something which caught my eye? Yeah, you want to hear? In perek shirah, the rooster has most of... Most of the lines in Perek Shirah is him. He gets the most. You know, sometimes you have a choir. The one that has the nicest voice, or the one that screams the loudest, gets the most parts in the... Maybe the rooster, shaif mevyala, he screams so much. Maybe that's why he gets many parts. I don't know if you're aware of it. You're gonna look it up after the shiur, look it up. I don't have time to go through it. But this one and that... here: Kol rishon, kol sheini, kol shlishi, kol revi'i. It doesn't stop here. Kol chamishi... Each one is a different shevach and a different message that the Tanagel has. You ever try to get the Tanagel to stop in the morning? It doesn't stop. You grow up in Eretz Yisrael around the places where they have chickens next door. It kemashuga ver. It doesn't stop, right? It doesn't—it's nonstop. In Perek Shirah, it seems like he has a lot to say in Perek Shirah. But what caught my eye, because again, I don't have time to go through every shevach and every message that he has, but what caught my eye is the beginning, how it starts. How does his shirah start? Zoyer parshas Vayakhel: B'shaah sheba HaKadosh Baruch Hu etzel tzaddikim b'Gan Eden, v'eishta comes to the tzaddikim in Gan Eden, zoilfin kalilanei Gan Eden samim. It starts to pour smells of sweet psamim, scents of sweet scents. And the tzaddikim... Medranin u'meshabchim, the tzaddikim, they praise HaKadosh Baruch Hu. They praise HaKadosh Baruch Hu. V'oz, gam hu mis'orer u'meshabeach. So when the chicken, the rooster, he also begins to be meshabeach. Rabbeisai, vos tut zich op da? Rabbeisai, can you give me a little bit of storyline here? Rabbeinu Shalom comes in Gan Eden, there's good smells, they thank the Eibishter, and all of a sudden the tarnegolim also, they're also meshabeach. They're mis'orer, mis'orer. They're awakened, to be meshabeach. Nu, yedalach, got a pshat, pshat, what? Kumt the Gan Eden, psalmim, tzaddikim, all of a sudden the chickens are ... the roosters, they're also being meshabeach. Let me laugh. Ready? I saw a gevaldige pshat in this week's parsha.

Rabbi Yerucham, Rabbi Yerucham. You know, Gan Eden has good smells, good, good smells. I mean, that's what we're just reading here, the psalmim. You walk into a store that's full of flowers and good scents. It's unbelievable, right? Botanical garden. Gan Eden eich azoi. It's in this week's parsha. When Yankiv comes in to get the brachos, Yitzchak exclaims, Vayar reiach begadav. That's right, you're all finishing the Rashi, Baruch Hashem. Olam Ves told us, good. Reiach, Rabbi, reiach sod Hashem beircheh Hashem. Good smell. Where's the good smell coming from? Gan Eden. Reiach hasadeh, state tapuchim, the apple orchards. Good. See the meforshim, state tapuchim. ... state tapuchim, yeah, good. So, Rabbi Yerucham, I need to ... yeah. קוק, Yitzchak picked up on it. Not everybody picks up on this good smell. Nisht... nisht... We only have five senses. We know there are five senses, right? Tzadikim have a sixth sense. They can pick up ruchniyusdike zachen. Gan Eden, reiach Gan Eden. Others don't pick up on it, says Rabbi Yerucham. A tzaddik... When he sees something which is pure, something which is mitzvis teireh, smells good, eino farkert. When it's something which is not, it's bad, doesn't pick up on it. My zeide once told me a maiseh. Eidel not leave maises. It's krigen maises. Eidel וויל maises, he willt doch maises. Yeah, okay, you get a maiseh. My zeide, he wants teireh. He can never make everyone happy. Oh, it's also teireh. Okay. It's zogt teireh, zogt maises. It zogt maises, zogt teireh. It zogt teireh mit maises. They say maises and then teireh, and then if I say teireh, then maises, then first the maiseh, then the teireh. It's also part of the teireh. It's all teireh. It's all part of limud haTorah. This is what Yidden want. They want to know. They want to hear. All right, Yidalach, you ready? Zeide told the maiseh. The altere Slabodka. Every morning there was a bachur in yeshiva that was in charge of bringing him his breakfast. What was the breakfast? It's not like today, mit a bagel, mit a cream cheese, mit a ganse, mit a coffee, mit a ganse, mit a Danish, right? Full-course breakfast meal. Porridge. Yeder tog the same porridge, farina. What was farina? Farina mit a bisl milk, mit a bisl putter, mit a bisl sugar, mit a bisl salt. Farina. That was Yiddish. You got that? You know, you make farina, that's how it was. Simple, basic farina. Shein. Al kol panim, the guy who made the farina had to leave for a few weeks. He had a chasunah, a chveisvas, he had to leave. So they got a different bachur. In his place, to take care of it, to take care of the farina, fader mashgiach, fader alter. No, the bachur made the farina the first day, brings it to the alter. The alter takes a bite from it. Hunef, oy, don shrei, and kvitching, screaming, Tarfus! Chazer! Treif! Oylam start running. Yeah, look, look, yeah, oylam, oylam could come alive. Vos? Vos? Treif? What? What? Farina? What? So he ran to the bachur who made the farina, and he asked him, What'd you put in here? He said, I don't know, the same ingredients I was told to put. I went into the kitchen of the yeshiva. This is the farina, this is the butter, this is the milk, this is the sugar, here it is, that bad... Who's the talfus? I couldn't figure it out. So he asked him, Did you do exactly the recipe that you were told, the exact...? He said, No way. I added a little more butter. I added a little more sugar. I added a little more milk. Vos? The alter saw in that that he was trying to outshow his friend that I can better. I made it better. Made it better, farina.

The Alter tasted it in the food. Schlechte middos, chazer treif. Ze ba'emgiven treif. Ya, the maise? Chazer treif. The Alter doesn't like the maise? It's a mechedike maise. Heint chazer treif meint, Iveys, a shash, sofek, Iveys, an hashgacha mit a shrita. It's also. Yesh bimachmir on that also. A schlechte middos, schlechte middos. Machtech treif, chabeisai. Yeah. And the Alter was able to pick it up. He was able to pick it up in the bite of ha'ina that he took. He had a chush, he had a sense. Gut mit schlecht. He was able to smell it. This is what Reb Yerucham is saying, yeah? And then he says so beautiful, so eloquent, yeah, rabosai. He says, What are the fruits of this Gan Eden? What are the herbs, the smells? There's a beautiful fruit that smells good. It's called chesed. And there's a beautiful fruit that has a beautiful aroma, like we say, peachy smell. Tzedakah, middas tevus, emunah. Yeah, dos is the reiach fun Gan Eden. These are the herbs and the sweet, the blossoms of Gan Eden. You hear? Un in der velt, when someone is keen to it, when he's sensitive to it, when his nose isn't clogged with sinus infection, so to speak, chfaruchniyusdike zachen, he picks up on it. Ooh, yeah? Yetzer hara, come, ... the whole store of delicious gan Eden, chesed, with middos, with tzidkus, with ... And then Rabbi Yerucham ends, and he ends with the following. He says, people spend so much money on flowers in their house. They try to get good aroma in the house. He says, if they were smarter, ... chesed, with middos, with Torah. Ah, does that geshmak. Good. This is, it smells great in here. This is a beautiful house. You ever see a person walk into a house and, Ooh, ... wow, it's a mechayeh to take in the air here. No. You ever see anybody do that? Rabbi Yerucham, ... This is mamish Rabbi Yerucham's ... okay? Reiach bni k'reiach hasadeh asher beracho Hashem. What did I take from this, rabosai? When a person is pure, then the middos is good, the yiras Shamayim is good. He picks up, he picks up around him all the good, all the beautiful things around him which are Torahdik, which are emunah, which is chesed. But then you become desensitized, desensitized. All the ruchniyus around us, you become desensitized from all the ruchniyus. That's around you. A person can't go weiter till you hear the vort. You say, גיין weiter, or נישט גיין weiter, nu? Huh? So, yeah, גיין weiter? Okay. But you hear the vort, or you just tell me to go weiter. It's a mechadike vort. A person could live in a world where everything around, wow, look, ha, look at the chesed, look at the middos, look at the mitzvahs. You know, there are two types of people in the world. There are people who talk about how beautiful the world is, and there are people who complain about everything. This is no, that's no good. Optimist. Veiz mir vos optimist, shmoptimist. What are you talking? It's optimistic with them. It's not about optimism. It's not about pessimism. You know what it's about? Arein a mensch zet a velt vos is shein vi gold. It's beautiful. So many beautiful things in this beautiful world that he could take in. A person that's full of kinah, mit sinah, he sees an ugly world. He doesn't see the reiach hasadeh, all the beautiful fruits that this world has to offer. Not physical fruits; ruchniyusdike fruits. The Rambam tells us.

Listen, Hilchos De'os. How does a person come to Ahavas Hashem? Zogt the Rambam, Ahavas Hashem is a feeling, either you have it or you don't have it, right? Either you love or you don't love. Zogt the Rambam, no, you can get Ahavas Hashem. How do you get Ahavas Hashem? B'shaa sheyisbonein ha'adam, perek beis, you say the Ateres. B'shaa sheyisbonein ha'adam b'ma'asav, u'vru'ah hanifla'im, hagedolim, v'yir'em chochmaso, she'ein la erech v'lo keitz miyad ro'eh. You look around the world, and you see a world, and you understand. You're sensitive to the beauty of it and the greatness of it. Then you see the Ribono Shel Olam. Wherever you turn and whatever you do, it's the Ribono Shel Olam. You help. I once asked—actually, the truth is it's not once. I've been asking this question many a time to many Gedolei Yisrael: why don't we make a seder in the yeshiva, nature walking? The Rambam tells me that that's how you get to Ahavas Hashem, no? So every day, instead of letting the bochurim go out to this store to buy chveizvas, bagels, or nachtem, or latkes, chveizvas, ... take the bochurim in a bus to—there's plenty of forest around—mach nature walks mitzei. People think I'm crazy. It's a Rambam says it. What do you want from me? I made it up? The Rambam says it. If I have to reflect on this time in Europe, if I have to reflect on this time, this is what they used to do. Yeah, this is something else. This is cheshbon hanefesh, but this is more nature walking. Rabbi Yerbelsky used to take us nature walking, nature walking. The answer I got was, not all will pick up much by nature walking. We became desensitized to the briyah. You saw the nice tree, okay. We don't pick up. We're not nargish. We don't walk out and say, Wow, מרבו מעשיך ה', מאד עמקו מחשבותיך. איש בער לא ידע, וכסיל לא יבין את זאת. An idiot doesn't understand. An idiot sees a tree as a tree. A kluge mentch, a smart person, a person that thinks, a person that's sensitive, a person that has feelings, his feelings are deep. He looks at a tree and he sees the Ribono Shel Olam. We don't have it today. That was the answer that Gedolei Yisroel have given me over the years. Wouldn't work. Today, daf lernen mussar. Mussar. If you want, you daf. Today, you got to sit and learn Mesillas Yesharim. Nu? Yerach Beis, so when are we going for the nature walk? We're going? Huh? 3:40. I mean 3:30. I promised you 3:30. Okay, 3:30, yeah? Good. What do you think? Deine chalomes vet zayn three-thirty. Okay, whatever, I'll call upon him, yeah. I want to tell you over a maasehlach. Maasehlach negei chayibezogin, I can tell you over? Good. It was a Yidden baru pak, talmid chacham, a mirer talmid, Rebanshel Vainois. Mit dertzehlt, he told me over that he was standing as someone approached Reb Yerucham the Mir and asked him the following question. It is known, it is told, that Reb Yisroel Salanter, when he woke up in the morning, saw the sun, he was so moved and so nis'orer and so nisragesh that he began to dance. And while he was dancing, he would say, Haneisei lasechvi vinah, lehavchin bein yom uvein laylah. Unzer chaver? Okay. How come Reb Yerucham, who just lived—he wasn't, I'm sorry, Reb Yisroel Salanter just lived, not hundreds of years before—today, ... kam kam vos mizaktes. You have a guy saying, Haneisei vinah. He's looking already that he has to be at work.

Shain gendik, right? And if he's an elchi, the ken oyse, lasech v'vino, lavchi miyemi. Okay, good. But the tansen, where do we find? What changed? What was the difference between then and now? So I thought Rabbi Yerucham would say, Ah, chassidishe maaseh. Rabbi Yerucham would get danced by ... lavchi, I don't believe it. So I thought he would say. Sounds very nice, get danced by... That's not what Rabbi Yerucham— Rabbi Yerucham obviously knew that it's a true story. And he said very simple. He said, the reason why we don't dance when we see the sun is because the sun doesn't only shine for me. It shines for everybody. ... big deal, so the sun. You ever see a person has a fancy car and he's the only guy in the block that has that car? Ooh, he drives back and forth. I've seen it. I've been around neighborhoods that has that. The guy honks the horn to make sure everyone sees, Zayin, zayin, ... big deal, so he bought it, so what? ... Yeah, but it's you. Somehow, eretz hachaim, that this shows how great and good he is. Okay. But let's say everybody on the block has the same car. ... big deal, everybody. Because the sun shines for everybody, so you know, big deal. You're not ... from it. Azoy hot Rabbi Yerucham geentfert. That's what he answered on the spot. Then Rabbi Yerucham said, And that's gufa. Rabbi Yisrael Salanter danced because it wasn't only for him, it was for everybody. When he saw the sun, he was moved by it. Rabbeinu Shlelem, look what you've done for the world. Me, you, the hana'ah—if it's my hana'ah and no one else has it, I have hana'ah from it. Rabbi Yerucham was pogea. The hana'ah was, the enjoyment was that everyone has from it. Told you over, I once saw a letter from my grandfather, zicher tzaddik livracha, where he writes, someone offered him a certain position, a certain issue, a good thing, and he writes, I don't want it. Shekashah li lehenos. It's difficult for me to have hana'ah, badavar shekol hano'ah hi rak sheli, that it's only for me. I can't enjoy it. Ata naiseh, ata naiseh. You know what the lesson of this story is? What's the lesson of this story? Two people can see the sun come up. One person sees it from the eyes of ruchniyus, of chesed. The Eibishter is so kind. He gives warmth to everyone, and therefore he's moved by the beauty of that chesed, the beauty of it. While the other person looks at it through his eyes of kinah, and he sees, nu, nu, okay, it's ... Everyone has it. It's the same sun, rabosai. It's the same sun, yeah? It's the same. One understands what lays behind what a sun is. The cheser yeibishter. And the other one sees it. What do I have from it? What does this guy have from? We all have from. Yeah, ... yeah? Yeah? Gut a maiseh, nu, rabbeisai. You don't like the maiseh. You like it? You like the maiseh? I want to tell you, at my parents' house, I see they have down modia. I didn't even know they have such a beautiful thing, a modia. Every week they have a write-up about tzaddikim, beautiful things. I picked it up, I see. First, I didn't even know there was such a tzaddik, one of the gedolei poskim in Yerushalayim. His name was Rav Nata Zaynvert, died 35 years ago. I pick up and I read, mamish a masmid, a gaon, a posek. One story caught my eye, so I took it with me. I asked my parents, I asked reshus. I didn't take someone else's paper without reshus. I asked reshus. I said, Can I take it? My father said, You can take it. I took it, yeah. And he brings a peledige maiseh. He's walking in the street a day after, a day after the funeral, the levaya of a...

His own daughter, young girl that was niftar from a very tragic accident. Her head got stuck between the banister and between the bars. And he's walking in the street, fully in thought, and people thought that he was thinking about his loss. So someone asked him, Nu, what are you thinking about? Chizuk himself. So he says, I'll tell you the truth. Let me tell you what I was thinking about. He says, This is what I was thinking. I'm going to say the bracha of Yotzer Or, v'vorei choshech. I'm going to say that bracha now. I'm on my way to Shacharis. Could you imagine if we lived in a world where it was completely dark, and the only form of light was candles? We had to live with candles. And then there would be a piece of news that there's a star coming. You know, they have these stars that they tell us every now and then is going to come and hit the world, you know, from Mars, a meteor. A meteor is going to come and bring light to the world. Yeah? We would be unbelievably moved. It would be in the news 24 hours a day, yeah? The meteor is coming for light. Oh yeah, I got some mazel, yeah. He says, We would go out dancing, happy. It would be a whole celebration. He says, The Eibishter does that to us every day. Every day it's dark, and the Ribono Shel Olam sends us light. It's unbelievable. What's the—what is the maise? You know what the maise is? We take for granted. We forget. We don't remember. We're not keen, paying attention to all the chesed around us. It's when we lose it that we start to realize what we lost, what the Eibishter gives us. I understood that he was saying that this is his thoughts after he lost a child. It's a connection. There's a story here. This is what he was thinking about. After, Rabbeinu Shloilem runs a world where we don't have and then we have, the Eibishter gives us, that we start to realize, wow, look what we had all the time. Sometimes when we don't have it, we realize what we have, or what we had, or what we're getting. But when we get it on a constant basis, then we don't remember. Rabboisai, I want to tell you a story, nacha maiseh. I was moved very much in my younger years to this story. Remeisha Feinstein, yeshiva Zatzal, had a son-in-law, Remeisha Shiskal. Good. You were by the levaya. Remeisha's famous hesped, Devos meinte, farshteit iz der chakeifer. That one, it's a different levaya. Okay. So there's a Yid, Rav Daniel. His son is my best friend, and he told me that he was once talking and learning with Remeisha Shiskal. Here's what's talking and learning in the catskills. They were walking, and as they were talking, they stood by a bush, and this Rav Daniel took a twig and cracked it. You know, people when they fiddle with things, right? He took a twig, he was playing, he cracked it. Reb Moshe Shisko stopped him and said, Rav Daniel, vos bistu getan? What are you doing? What am I doing? What? He says, Tachalebi di gezach. It's alive. It's a twig. It's alive. It took a minute or two to figure out what the person was talking about, bichlal. Life. When you become desensitized, nothing is anything. But when a person is keen to life, to hergeshim, to feelings, to the beauty of the chesed of the Eibishter around him, everything has meaning, everything has life. It's alive. It's a lebedige zach. I ask you, rabosai, if this is how you treat a twig, could you imagine how you treat a person? Eh? Eh? If someone is so sensitive, a lebedige zach, lebedig, could you imagine when you see a person? Tacha lebedige zach. It's all in the chinuch, rabosai.

I want to tell you something interesting. When we were learning in the kollel, the Mir kollel in Borough Park, it was—the Mir tried to start a yeshiva here, so they opened up a kollel in Borough Park. Night kollel, and they figured from there it would turn into a yeshiva. I was part of that night kollel. Reb Nosson Tzvi, the Rosh Yeshiva zatzal, he came to say a shiur. Now we were yungerlait. We were chosen yungerlait, not stam yungerlait. We were chosen, good chashuve bnei Torah, nu, lomdis, learning, yeah? I want to tell you over the shmooze that he gave us. It's something you would think that was given for first grade, for first grade classroom. Instead of a shmooze, I sat there, I'm looking at him, what's he talking about? Can I tell you over what he said? He said, Bnei Torah, I want to tell you a story. A maiseh. What's the maiseh? Reb Chaim Shmulevitz, yeshiva zatzal, Reb Chaim. He used to walk after Shacharis, before Mincha, whatever, and he would pass by a shoe store, a shoe store that was near the yeshiva. You know the maiseh yet? And he would stare through the window and look. What was the shoe store? It was for children. And he would stare how the— anyone ever, you know the noise and the tumult, and you get a headache from watching a shoe store, right? Okay. The talmidim asked, Rebbe, do you want shoes? I will help you. I mean, maybe we could buy the shoes for you. Reb Chaim said, I don't need shoes. You know what I want? What am I doing? I pass by and I look in the window, and when I see mothers taking care of their children. Listening? The devotion, the love, the ibergegebנקeit, the mesirus from a mother to a child. One human being to another human being. This you only see in this world. In Yenevelt, that mit dos nisht zayn. In the next world we won't see. I'm taking it all in. It's something ruchniyus. I want to see it. I want to take it in. And this was more or less one, maybe menachavot, that was the shmooze. I left, and I was driving home, and I was thinking, What? Whoa. What? This is the Rosh Yeshiva's shmooze? The Rosh Yeshiva coming from Eretz Yisrael? Yeah? And this is what he's telling kollel bnei Torah that are going to build our yeshiva? A maiseh. And you know what I realized? It's not just a maiseh. He was teaching us how Reb Chaim saw the world. And how Reb Chaim saw the world, every experience, everything around you, there's so much toiv. And a ben Torah has to be sensitive to it, and that makes a real ehrliche ben Torah. That makes a ben Torah. I will end with the following, my beisai, because we have to go back to answer Haneisen lasech vinah. You ready? Let me just tell you one more maise. Michmeg nachei maise, bet mimilaz nachei maise. Good. You know what I think, and I've mentioned it through the shiur. Why don't we feel this? What happened? You know, on your phone, okay, do you realize the amount of wasted information, empty information, at best? And of course, if you really want to be honest, it's not just wasted, it's bad information, to the point that we don't even know it's bad. Hillary it gezagt azeh, un men hot gezagt daher. Tochalts middos mushchasos, tochalts chashchasos. It's such anyone that has any sensitivity of bein adam l'chaveiro, anyone that has any sensitivity to zayn a bisl shtikl a mensch, mius, toch mius tuzacht, mius, mius. The way everyone backstabs and disgusts these most disgusting things, most disgusting. And we're flooded with it, and we're flooded with it, and we're flooded with it, to the point that we become desensitized that we don't even think it's bad.

First, a normal mensch רעדט, a normal mensch רעדט אזעלכע שלעכטע זאַכן about everything and everyone around him. It's בילי פלאָיין. We become, ah, it's normal. It's business. It's life. It's politics. Here, the new teretz: it's politics. But meileh is mutar. I looked in Shulchan Aruch. I didn't find that one of the heterim for loshon hara and rechilus and motzi shem ra is politics. I didn't find it anywhere. I went looking, ich gezוכט. I went to look. Chיפשתי, exactly. Asi politics vet es besser? I don't know. It's crazy talk. It's crazy. A ben Torah, a Yid, it's bizarre talk. It's bizarre. And that's the good talk. That's the politics which is officially, you know, it's... and they're flooding it. And in case, chas v'shalom, for a few minutes you're mashiach דעת from them, so the buzzer on the phone rings, beep, beep, another shtickel, you forgot. You missed another shtickel motzi shem ra, loshon hara. You missed it. We become the same machlokes. It's unbelievable how... I want to tell you a maiseh, and then we'll get back to our... Lasech v'vina, lehavchin bein yom uvein layla. You ready? Yeah, good, rabosai, good. I always say, fasten your seatbelts. We're coming in for landing. Yeah, good. Rav Yehuda Levenberg, my entire rebbi-friendship—I don't know how to call it—my rebbi, my friend, I don't know. Very close. I went to visit his father over here in the old age home over here, huh? One from the way. He told me a maise about his zeide with the Chofetz Chaim, they were sitting together, and there was a sefer on the table. His zeide was a chashuve rav, he takes the sefer, he looks at it, the guy wrote Narishkeit. Every third pshat was a stupid thing. Narishkeit, sefer, Narishkeit. You know what happens? It's gevald. You know, it's funny, people don't realize that Pri Megadim writes that if only in three places it's not good, then kedai to ganz a sefer. Pri Megadim writes, the Pri Megadim writes this. You know that, right? You didn't know this? So that's kedai to come just for this. That if a person, he writes that if in three places he's mechaven, shein gut. Okay. Because this person wrote a sefer, I have to tell you another story. That ... even to get kumen, and I verified the story is a true story. He came to Rav Gifter, zecher tzaddik livracha, and he tells Rav Gifter that he wrote a sefer to answer all Reb Akiva Eiger's kashes, besides for three. So the first thing Rav Gifter tells him, Give me my mother's name. Give me your mother's name. Tavdaven far di. Du bist a chachamke mensch. A menschkeit. So what is your name and your father's and mother's name? I'll daven for you. And then he tells him, You know, feel good. At least you understood three of Reb Akiva Eiger's kashes. But umiyashev all besides three, you couldn't figure three you didn't have an answer for? At least you understood three of them. That's good. Sometimes you say good, sometimes not. B'kitzur, this rav tells the Chafetz Chaim. Chafetz Chaim קוקט, and kukt fars dem mensch. A mensch shreibt a narishkeit. He pulls it next to the Chafetz Chaim. The Chafetz Chaim is avekgeshtupt. Ich vil nit zen. I don't want to see it. It's a beautiful story. I don't want to see it. It's a beautiful story. I don't want to see it. He says, Aber Rebbe's nisht kein lashon hara. He wrote it in a sefer. It's out there. He wants you to—he's asking you to read it. I can't be lashon hara. You know, the Chafetz Chaim said, Biskerecht, aber vos darf ich dos? What do I— I have to know he wrote a narishkeit. What do I need it? Vos hob ich fun dem? Rabosai, if you're pure, you listen to every—what do you need it for? Vos darf men dos? Vos darf men hern ale narishkeit fun der velt? Vos darf—what do you have from it? Now let's go to the teretz to the kasha. Hanoisein lasechvi vinah.

Tell me, it takes such big bina, lehavchin bein yom uvein layla. You gotta be a rocket scientist, bina. You know, bina's, bina's a psachochma, psachochma, the greatest. I think everybody knows the difference between night and day, any guy. Imagine you pull over a guy, he's a genius. I mean, what's what? He knows the equation of ... No, he knows yom velayla, he knows. And by the way, the chicken knows the same thing. ... Yeah. Lehavchin bein yom uvein layla. It's not to know day and night. It's to know the difference between day and night. There's a bina. When you see it was night, and now it's day, the Ribono Shel Olam's chesed from dark to light, that's a bina, to pick up. Women have bina yeseira. They're sensitive, they pick up things, bina. Hanosein lasechvi bina, lehavchin, to know the difference. It's not that he knows night and day; he knows the difference between night and day. And what's the chiddush? That the sechvi, the sechvi, he doesn't have what, rabosai, negius. He doesn't have the issues that we're saying when a ... So he, when he sees the sun, what does he do? He calls out and he says, Ribono Shel Olam, give a kuk, yom velayla, the beauty of day and night. The sechvi, and that's what we're trying to say, that the Ribono Shel Olam instilled in the briah that a person should be able to know the difference between dark, light, and day, dark and light, hanosein lasechvi. And even the sechvi. Why? Because the sechvi doesn't have kinah. It's not about kinah. It's like רבי יוסי סלנט געטאנצט, hanosein lasechvi, that even a sechvi is able to pick up, lehavchin the difference between day and night. Where did I get this from? Sfas Emes, Parshas Re'eh, Shnas Taf-Reish-Lamed-Alef. Re'eh anochi nosein lifneichem hayom brachah, and you should be able to differentiate. French way between brachah and klalah is the brachah of hanosein lasechvi vinah, lehavchin bein yom uvein laylah. It's deeper. What is night, what is day? To be able to see the difference between good and bad, dark and light. And a person wakes up in the morning, and with this I end, I saw, the Gemara brings down—I saw a very nice pshat from the Alter of Kelm, and I saw I'm going to end right this minute—the Gemara brings down that רבי יהושע בן לוי wanted to know when Hashem gets angry, כל זועם בכל יום. Who identifies? So the Gemara says they took a rooster, and the rooster was able to tell. So I saw, he says that's the pshat, lehavchin bein yom midas harachamim, uvein laylah midas hadin. The sechvi has that koach to see it. That's the pshat. It's a deep bina, and the sechvi has it. And that's what the Mishnah Berurah means, the lev. The lev adam is also called sechvi, lehavchin bein yom uvein layla. So, obi zei, rabosai, look around you. Take in the good, the positive. I see the time. I'm gonna stop. I owe you a maiseh from the kloizenberger rebbe, from the concentration camps. I guess I'll do it next week. It's something beautiful. Yeah? ... They're telling me they're closing the... As I'm talking, they're closing the camera. We're gonna end, yeah? No, no, you're right. You're doing right, he's wrong. No, not wrong. You know, let me backtrack. I'm in trouble for that one. You're right that he's also right, but you're more right. Did I do it right? That's called a nosei sechvinah lehavchin bein yom uvein layla. We'll continue with the kloiz... You've just experienced another Torah class, brought to you by TorahAnytime.com.