K’ish Echad B’lev Echad: The Achdus That Made Kabbalas HaTorah Possible

Transcript

This Torah class is brought to you by TorahAnytime.com. Just finished the Yom Tov of Shavuos. So much in the Yom Tov, so much to take out of the Yom Tov. I'd like to discuss a little bit something that's important that we take from the Yom Tov and we live with. Vashteit zach, the Yom Tov of Shavuos is about Kabbalas HaTorah. The Yom Tov of Shavuos is about Matanah b'Nishma. The Yom Tov of Shavuos is about Torah and Ahavas HaTorah. And over Yom Tov, mistama, in any shul, wherever you are, you heard divrei yesoidus and chizuk on the inyonim of Torah. I'd like to single out a point, which is kedai, another lesson that needs to be taken from the Yom Tov, a hashpaah that we have to live with. And that's the inyan of achdus, the importance of achdus in Klal Yisrael for hatzlachah in Torah. We've always understood that achdus is an important part. Of Kabbalas HaTorah, the Aruch HaChaim already tells this to us. Says in the pasuk, Vayisu me'Refidim, Vayachnu bamidbar, Vayichan sham Yisrael neged hahar. So the pasuk gives us the hakdamah, the introduction to Kabbalas HaTorah, and that is, Vayisu me'Refidim, Vayachnu bamidbar, Vayichan sham Yisrael neged hahar. And the Aruch HaChaim explains that in this pasuk is included three yesodos necessary for Kabbalas HaTorah, and that is, Vayisu me'Refidim. Refidim is rafu yedeihem min haTorah, a certain atzlus, certain laziness. Refidim, rafu yedeihem. Vayisu — you have to travel away from that. Sometimes it takes, daf mechazik zayin, out of the atzlus. Vayisu, arise from the matzlus. Vayisu me'Refidim, not to get bogged down and stuck in atzlus. Vayisu, pick yourself up and move ahead. Vayisu me'Refidim. The second thing, says the Aruch HaChaim, Vayachnu bamidbar. Midbar, of course Chazal always tell us, is a symbol of anavah, humility, a midbar shehakol doshin bo. The midbar is a place that has no... No, gaivatz. Anyone who wants walks there. He comes, he goes. Etchet of the midbar, you step in the midbar, nothing happens. Step on the midbar, nothing will happen to it. And the third hachana, the third preparation is, Vayichan sham Yisrael neged hahar. It's a lashon yachid, vayichan. Vayichan, say vayachanu Yisrael. It says, Vayichan Yisrael, lashon yachid, k'ish echad, b'lev echad. And that's also part of the hachana for Kabbalas HaTorah. So this is a very famous Aruch HaChaim. It's been spoken about endlessly, year after year. But let's understand, and let's work on why, why is Vayichan Yisrael k'ish echad, b'lev echad, the hachana, the preparation for Kabbalas HaTorah? And when we have a deeper understanding of that, we'll understand how it's intricate in Torah and limud haTorah and hatzlacha in Torah.

To have Vayichan sham Yisrael k'ish echad b'lev echad. And this is important. Like this, we could walk away with all the lessons, with all the lessons that the Yontif is offering, is teaching, is requesting of us, and that we should have hatzlacha in Torah. Vayichan sham Yisrael k'ish echad b'lev echad. What's the translation of k'ish echad b'lev echad? What does it mean? One person with one heart. What does it mean to have a person, one, made out of two people, k'ish echad, like one person, b'lev echad? There's a beautiful Chida. The Chida says that Sivan was chosen to be the month where the Torah was given. Why was Sivan chosen? Why Sivan? We all know that everything's with a cheshbon. It's not just stam punkt because we left Mitzrayim in Nisan, and 49 days later is Sivan that we have the Torah in Sivan. There's got to be a reason why the Torah was given in Sivan. Says the Chida, because the month of Sivan, its mazal is Teumim. Twins. Teumim. We all know the mazalos. So the siman, the mazal is teumim, is twins, and that's the teach, and to Klal Yisroel to learn and to know that Yidden have to be like twin brothers, to be mekabel the Torah. Azoy zogt the Chida, meiredik, yeah, teumim, that they have to be, they have to be twins, teumim. So it's a meiredike chiddush. We all know Yidden are achim, they're brothers. Achim. Yidden, one brother to another. But the Chida is saying it's got to be more than brothers. It's got to be twin brothers. We know that twins have a unique techunah, that when one twin feels pain, the other twin could be somewhere else, anywhere in the world, that he feels it also. Azoy zogn chachmei hateva, the scientists claim that twins feel zeh b'sa. Yidden have this inyan that when another Yid has a problem, when another Yid has a tzarah, so they feel it. It becomes part of their pain. And this is the limud of Torah, you hear, a beis, the limud of Torah by Kabbalas haTorah, something unique happened, and that is that Yidden became not only misbridah. But we became teumim. We became twin brothers. Derech Chaim speaks many times that why was it so important that Yidden should be, by Yichan, they should come together as one by Kabbalas HaTorah? What's the reason for it? So he explains, arvus. What is arvus? That every Yid is responsible one for the other. So when a Yid does a mitzvah, so we all have that mitzvah. For example, could we keep tefillin mitzvahs? No, it's impossible. If you're not a kohen, you can't keep mitzvahs that are negea to a kohen. There are so many mitzvahs. A farmer has many mitzvahs that the person in beis medrash sitting, he doesn't have those mitzvahs, right? So how are we mekayem tefillin mitzvahs? And the teretz is, we become joint. We become a shutaf, partners in kiyum haTorah. And it has its responsibilities too. So if one brother does an aveirah, if one shutaf does something bad in the business, so to speak.

So they get to the other brother. So they get to the other shutaf. So that's arvus, and it was necessary in Kabbalas HaTorah that Yidden should be, Vayichan sham, as one unit, to come together. Vayaas Yisrael agudah achas, laasos retzoncha b'levav shalem. It had to be joint effort. It had to be. It's a gemuzayin joint effort. U'meileh, Vayichan sham Yisrael, k'ish echad b'lev echad. A beis hamedrash chayich fregen a kasha. So then you can have a shutafus; it has to be brothers. A gutte kasha. ... bothered me all my life, and I never understood this. Mizaptach, arvus, right? Responsibility, joint effort, laasos retzoncha b'levav shalem. I'll even tell you more, aveisai. What's the name of the Yom Tov Shavuos? It has many names, and I'm sure over Yom Tov you heard rabbanim darshening why all the different names for Shavuos. But one of the names Shavuos has is Atzeres. What does Atzeres mean? Atzeres, Shavuos is called Atzeres. So it's interesting, the Kedushas Levi, heilige Chiddushei Rebbe, the Kedushas Levi starts off his Shavuos Torah the following: Sho'al oisi echad miLita, someone from Lita asked him a question. That's how he starts off his shtickel Torah. Yeah, sure. People don't know history, that actually Kedushas Levi was a rav in Litta for many years. He was Pinsker Rav, same place where my zeide was the rav. The Kedushas Levi was Pinsker Rav. He was the first Pinsker Rav. The Misnagdim ran him out of town. It's already for a history lesson; one day we'll talk about it, okay? And the biggest chiddush is, as much as they ran him out of town, and wherever he went from town to town, they ran him out of town, yet he was able to be strong and have ahavas Yisroel and represent ahavas Yisroel and go down in history as the tremendous ohev Yisroel. A shmooze for a different time. But that's how he begins his shtickel on Shavuos: Sha'al lecha echad milito. And it's interesting, he gives a beautiful Litvishe teretz, mamish, it's pasht right out of the Brisk, out of Ponovezh, mamish a glatta teretz, yeah? What's his teretz? He says every Yontif has its mitzvah. Every Yontif has its mitzvah. Sukkos has a lulav, and then Pesach has a matzah. Can you tell me what the mitzvah of Shavuos is? And please don't say cheesecake, because that's not the answer. Hagah: mechlaisa mentions maines hamitzvah. Okay, it's a good mitzvah. If your wife made cheesecake and you say it's delicious, it's a good mitzvah. Mekayem a mitzvah with that. But that's zicher not the mitzvah of Shavuos. So what is the mitzvah of Shavuos? And the Torah says there's nothing more than issur melacha. That's all it is. You just don't do melacha. Atzeres mimelacha. Mimeila Shavuos, Chag Tzachan, Atzeres. No? Glatt, brisk, shein, mamish. Kedushas Levi, in the sefer on Yomi Shavuos, Atzeres. Let me read to you Rabbeisa, ya meiredige sippurne. The Siforno says, why is it called Atzeres? Zogt the Siforno, because what happened on the day of Matan Torah? Vayisnatzru Yisrael yachdav la'avodas HaKel yisbarach. Chof gimmel, pasuk lamed vav, lamed zayin, pasuk lamed zayin. Here's Siforno: Netzru. They bound together to do the ratzon Hashem. Netzru kol Yisrael yachdav. You hear? So the whole...

Cumulative takes on what? No? Is it the Kabbalas HaTorah? No. Vayichan sham Yisrael, that they came together. Here, rabosai, a sipur. If someone would ask you, what is the, in Yiddish, the shpitz, the symbol from the Yom Tov, you would say Matan Torah, ah? That's not. Shavuos is not. As a matter of fact, it's not even in the Torah derech chelek. No, ... you say chimerdik. How come in the Torah it doesn't say that it's Yom Matan Torah? It's called Atzeres, dos? Yeah. And the sipur explains netzchu, because they bound together. Vayaanu kol ha'am yachdav vayomru, kol asher diber Hashem... Oh! Ota dos is der Yom Tov, netzchu. Maybe because that's the hardest part of the whole thing, to agree on one thing. Could be dos is saying the historia, that's a historic event. Why is everyone smiling and laughing? Okay, but al kol panim, you hear, it's klar in the לשון, the sipur, that the shpitz, the ultimate, the symbol from Shavuos—no, you came, let me hear, what Shavuos? Atzeres. Vos Atzeres? Shenetzlu Yisrael yachad, they came together, Torah, the Eibishter, coming together. They all came together. And that's true. So let's hear a beis, a fregdige kasha. So why does it have to be that they're brothers and they're twins? What's wrong if they have a joint understanding? Hashukfim fateira. You see from the Chida that it's not enough. It needs to be achim, it needs to be machim, teumim. And now let's go one step further, yeah? When you have teumim, are they joined together? Are they Siamese twins? No, it doesn't say, it's teumim. So what's ki ish echad? Ki ish echad is twins, Siamese twins, no? Ki ish echad, huh? Now let's go one step further. When you have two brothers are born together, ki ish echad, you can have a big surgery from a professional surgeon, and he could separate them. But what happens when they're b'lev echad also? They share the same heart. What do you do? Medically speaking, only one could live. If they have one heart, whoever has a little more than the other lives, and the other one dies. It's yadua, Rosh Yeshiva Rameshes zatzal had to deal with this question once. It was actually a story in Eretz Yisrael, and they brought it to Rabbi Elyashiv, where there was a Siamese with one heart, and they had to separate, and they didn't know what are you supposed to do. Could you do the surgery, this one dies, and which one has the right to live? A gantze shaylah, a roydef. Rabbi Yashiv said he couldn't pasken the shaila, couldn't pasken the shaila. Rabbi Yashiv, b'ge'onuso, couldn't pasken the shaila. He sent it to Rav Moshe, zecher tzaddik livrachah. And from what I remember hearing then, I don't know, I wasn't there exactly to see the whole halachah, but officially, Rav Moshe locked himself in a room for 36 hours. Maybe it was 24, but I remember hearing it was 36 hours. He locked himself in a room for 36 hours, and he went through the sugya: how do you divide Siamese twins with one heart? Abei sai, vas meint ki ish echad b'lev echad? That's what it means. You can't even separate them. It's impossible to separate them. They live to the same beat, the same heartbeat. Una tadasis vos Chazal tell us, Vayichan sham Yisrael k'ish echad. Not stam twins; it's brothers, twins, brothers, twins. Not stam twins, but Siamese twins.

And that's damsayim, these twins. But balev echad, yeah? Un a todas like the sipuna is the taf tachlis, the nekudah fun der Yontif HaAtzeres, shenetzru. They bound together. Mizgavarin eins, so ton avodas Hashem. Nu, good? Okay, let me show you something interesting. Tziadua, un mistama shein al afilu der Litvishe oilem redt shein di red. There was a time where Chassidim had their mahadurah, their Torah, the Litvishe had their. Today, Baruch Hashem, maaseh l'chol hamachnis. Everybody knows the famous Zohar that Yisrael—what is Yisrael? It's Rashi teivos, no? What are the Rashi teivos? Yei Shishim, Ribui, Osiyos LaTorah. Yeah, shishim, Yisrael, yei shishim—everybody knows, no? Yeah, everybody knows, yei shishim. It's not true. There are no shishim ribui osiyos in the Torah. It's not true. It's not a true thing. You could take out your computer, and you count the osiyos in the Torah, and they're not. They're not. There's a lot less than shishim ribui osiyos in the Torah. So me, you can't say that I made it up. I would have no—there was no way for me to know a thing like this. But the Chasam Sofer speaks about it. He says it's not true. It's a nishtabes. The Tzadik HaKohen speaks about it. It's not true. So what's the teretz? They come up with a very nice teretz. Every ois is really a tziruf of many osiyos together. A ches is two vavs, right? Huh? Zayin. So if— okay, we all know that everybody knows the Aleph-Beis here, and we're all good to seifer, but you know what I'm saying, okay? What's the pshat? ... zayin, shishim ribui osiyos. So why does it have to be mitachibur for osiyos? No? On the teretz, das is the teretz habeisah. It's not just one ois next to another. The yesh shishim ribui, the shishim ribui Klal Yisrael, is a tziruf combined to make osiyos. If I may, on my way here, I had an observation in my head, okay? Something— first I had the observation that I need to be mekatzer in the shiur, and how am I going to do it? I have so much I want to say. So that was the first thing that went through my head. But the other thing that went through my head was, there is no word in the Torah, one word, one ois, one letter. Isn't it a geshmakte zach, huh? Find me— in English we have the word A, right? I, right? The I is always alone, huh? The I is always, andish mechubar to anything else. Yeah? The closest thing we have is, HaShem tigmolu zos. It's a one-word; it's a big raid. It's big raid. What's the pshat? בעלד, oisiyos haTorah is neshamos Yisrael. It has to be with a chibur. There's no such a thing as it stands by itself. There's no such thing that stands by itself. Okay. Now let's go back a minute, yeah? Which hachanah was the ikar hachanah? What was the most that was needed for Kabbalas HaTorah? Was it vayisu meRefidim? Was it vayachanu bamidbar? Was it vayichan sham Yisrael k'neged hahar? So we said that could be it's about arvus, that we have to come together because we have to mekabel Torah. So you could be a shutaf for that, but that's not the story. It's deeper than that. Kudsha Brich Hu v'Yisrael v'Oraisa chad, it's all one. The Torah, the Ribono Shel Olam, and Klal Yisrael is all one.

You know, the oisiyos haTorah are what? The Goyen tells us, the shemosav shel HaKadosh Baruch Hu. We say this in the brachos: Kulanu v'ni'anachnu v'tza'atzu'einu v'tza'atzamchei Beis Yisrael, kulanu yodei shmecha. What's yodei shmecha? Because the oisiyos of the Torah is the shemos of HaKadosh Baruch Hu. Now let's see more. V'ni'anachnu v'tza'atzu'einu v'tza'... kulanu. Why are we madgish the kulanu? Because Kudsha Brich Hu v'Oraisa v'Yisrael kula, kula. It's all chada. You can't separate it. A Sefer Torah that's missing one os, it's pasul. A Sefer Torah, Gedolei Yisrael always said that a tefillin felt ein yid by Klal Yisrael. A tefillin felt ein yid. It's not pasul, a Sefer Torah. It's not kulanu, kulanu, kulanu, kulanu yodei shmecha. By this point of the shiur, everyone's already fagremt. So I'll tell you, you have my matan Torah also. It geshloffen by matan Torah, nisht gefehrlach. Nisht nor my Torah. I'll tell you a story. You deserve a nice story. There was a rav in Queens, Rabbi Olbaum, told me a very nice story. Called me in, he said, I want to tell you a story about your grandfather happened with me. When I put out my first sefer, wasn't oiver lasocher. People, the first sefer usually doesn't, you know, it's probably a yeshivaishe sefer. I had thousands of sefarim. I felt bad. So I went to your grandfather, and I masked what I really went for. I really went for chizuk, because my sefer wasn't, didn't go, and I felt bad about it. But I came to him and I, you know, and I covered it over with a, Give me advice on how to be mefitz my sefer, you know. I came for advice. He says, He zeide chapped right away that that's not what I came for. He chapped that I was down, that my sefer didn't go. So he gave me a pesah, avati, he said, a chizuk. He says, Till today, mamash, he uplifted him. My zeide said, you know, there was another very big author who authored a sefer, and nobody wanted that sefer either. You know who it is? It's the Eibishter. And you know what sefer? The sefer Torah. He went al kol uma v'uma. He went to every nation. Nobody wanted it. Kein is nishgemacht. And you want to know something? They didn't even bother looking into what it says over there. The minute he said, Loy, sig na, not interested, not a go-away, go find some... He says he went from people to people, and nobody wanted it, till he finally found a peralta Yidelach that said, Wow, this, we love this sefer, and we want to give it to our children. And they danced and they were happy, and till today, this is their book that they mamash cherish. He says, Farvos zol zayn dayn sefer anders vi der Eibershter's sefer? Your sefer be any different? Tracht finen, you'll find someone that appreciates. So I don't feel bad if the oilam falls asleep. By my shiur, it's nisht gefelach. Why should my Torah be different than the Eibishter's Torah? They fell asleep by Matan Torah also; nit gefelach. But I have a question for you, my deisai. What's the pshat that they fell asleep taka by Matan Torah? How do you explain? What? How could it be? And it's also, the numbers don't make sense. There's got to have been someone that was up, no? Someone had to. There's got to be a baby that cried and the mother got up and gave a bottle and said, Yankel, shlufste. Shtay auf. What's wrong with you? Come on, let's go, the lazy bum, get up, let's go. And then he went to the guy next to him and said, Get up. It had to be. So the velt has a teretz, that al pi Zohar, it was a maaseh Satan, tardeima. He threw on them a shlaf, maaseh Satan. I always say a teretz based on something I heard from my grandfather. My grandfather told me that in Kelm, everything was seder. So davening, everyone had to be by davening. If one talmid didn't show up for davening,

The Alter said, okay, there's no davening today in yeshiva. Go t'reshtiblach daven. We're a yeshiva. Yeshiva means everyone. And if I don't have everyone, then we're not davening as a yeshiva. That's called yeshiva, everyone. We should try that today. We wouldn't know, no yeshiva would have a minyan ever. But al kol panim, you hear that? What's the pshat? It's very possible that most did wake up for Kabbalas HaTorah. What do you think? Nobody? Everybody slept and nobody got up for Kabbalas HaTorah? How could such a thing? When the Teretz is, right, did, aber nisht alem gekumen af Kabbalas HaTorah. It was no bo kulam. Even one is missing. It's like a Sefer Torah. If one os is missing, even if one, das is shein nisht kein Kabbalas HaTorah, yeah? Now let me tell you a meiradike thing. The Maharal has a meiradike kasha. The Maharal asks, how come the Eibishter didn't give the Torah in the beginning of the world? If the whole world was created for Torah, so the Eibishter should have created the world and gave the Torah. But why did He wait all the way till... I have a Teretz to this kasha, but first let me tell you what the Maharal says. The Maharal says that the ikar of Torah was for Klal Yisroel. And the way the briyah works, says the Maharal, that the ikar is always created later. For example, even in the seven days of creation, Adam was last. So Yisrael later has to evolve till the tachlis. Zeiz a mahalach kedarkoi, zayin oifen, that since Torah is for Klal Yisrael, and in the beginning there was no Klal Yisrael. I, there should have been: create a world and create a Klal Yisrael. Teretz is, like Adam, which is this last day, Klal Yisrael is later. Ayin sham mahalach. There's a meyredike derech eretz zuta, Yud Aleph. The Ribono Shel Olam was waiting to give the Torah. He couldn't find the opportune time to give the Torah. You know when He came and He said, Now it's the right time? Kesheraa sheYisrael nisachtim Yaakov. When He saw that Klal Yisrael became one and they stopped fighting, Oh, here's my opportunity. Let me give the Torah. Maybe He rushed to give the Torah, thinking, He's not going to get another chance; baal korcho. He waited for the moment that there should be achdus in Klal Yisrael. So what do you see from this? That the ikar, the ikar hachanah for Kabbalas HaTorah was the Vayichan sham Yisrael keneged hahar, and that's how we got the Torah. Vayichan sham — זה המפורש חזל, רבותי. The Maharal fragt doch, why didn't the Ribono Shel Olam create the world and give the Torah? Teretz is, the Ribono Shel Olam was waiting to see that Klal Yisrael, midaf duke in sinas Yosef bein ha'achim, Mitzrayim, and then all of a sudden, Oh, Vayichan sham Yisrael. Ooh, we reached that ultimate. We reach that high point, Vayichashom Yisrael neged hahar, ki ish echad b'lev echad. There's unbelievable. Now we're giving the Torah. You know, Rabbeisai, in Zmiras Shabbos, we talk about this. What do we say in Zmiras Shabbos? U'vo'u kulam bivrichas yachad, na'aseh v'nishma, amru k'echad, u'paschu v'anu, Hashem echad. Ale zingen dos. You want me to sing it for you? Is that what the Eibishter wants? No? Okay, right. You know, you'll be moichel me if I don't sing, if I just tell you pshat, okay? Yeah? All right. I have a kasha. What does this have to do with Shabbos? And the pashut teretz is, because all the things in Yomim Tov happened on Shabbos, right? Hayom nichbad, and the Gemara tells us, Shabbos nitnah Torah. My entire life, I love you. You have no idea. I come, 99% the reason why I come, I come for you. Shabbos, yeah? So I have a kasha. Why? Why Shabbos? It says, Moshe hosif yom...

Mecha midaitei. So, pashut, he had an extra day because they weren't ready yet. Yeah, they weren't ready. Zogt the emes, such a beautiful vort, so beautiful, such a classic vort. It wasn't the Yom Echad, it was the Shabbos. He stole till Shabbos because he knew that Shabbos has a ma'alah that Klal Yisroel is be'achtus on Shabbos. At echad, no? U'shimcha echad. Mi k'amcha — this I'll sing for you — mi k'amcha Yisrael goy echad ba'aretz. Tiferes gedulah. Shabbos has a koach — and this I don't have time to be ma'arich, everybody knows this — koach of achdus. Hoisif Yom Echad mida'ati, it was the Shabbos gar. Huh? Good, because Shabbos. So this is what this is doing here. But I have a kashya for you. Na'aseh v'nishma omru ke'echad, u'paschu v'anu Hashem echad. I looked — my Chumash doesn't say anything about them saying Hashem echad. Nu, yedalach, nu, you ever read what it says? They said Hashem echad. Where did they say Hashem echad? Vu, vos, ven, vu? Where did they say Hashem echad? What is this? No, no, no — a good kashya, no? The oilam wants to learn the siddur, okay, so we learn zemiros. Say Hashem echad, nu? Where did they say Hashem echad? So there's a beautiful vort from the Belzer Rebbe, Pesach Dov, mamash a classic, classic vort. Pesach Dayf said, mamash a classic. Says the Mechilta says that on every mitzvah, they answered yes on the asehs and nos on the lo saaseh. Lehavdil elef havdalos, you ever see in the Parliament of Britain, ... because, you know, yes, everybody ... you know, it's like a, it's part of the process. The Mechilta says, lehavdil elef havdalos, the same thing. When the Ribbono Shel Olam said, Don't do this, and everybody screamed, No! And when the Ribbono Shel Olam said, Do this, Yes, we're gonna do it. That's a Mechilta, rabosai, okay? Kumt der Belzer Rebbe zich tzadik livrachah, and er shraykt a meiredike, meiredike kashe: Anochi Hashem Elokecha, and lo yihyeh lecha, b'dibur echad ne'emru. It was said in the same sentence. B'dibur was said together as one. Got a problem. Anochi is a aseh, lo yihyeh lecha is a... So what are you supposed to say, like a schizophrenic? Yes, no, no, yes, yes, no, no, no, yes? What are you supposed to say? Nu? So they answered Hashem echad. Rabosai, they didn't know what to say. That's the pshat. They came and they said, Oh, what do we say? Hashem echad. Whatever you say, it's good. Hashem echad. Nu, is he saying it's good? Okay. But let me tell you a little bit in Midrash. Midrashim already have this. It's interesting, Hashem echad, when it comes from Kriyas Shema. There's a medrashic targum, and the Rambam actually alludes to it in Hilchos Kriyas Shema. Who was the first to say, Shema Yisrael, Hashem Elokeinu, Hashem Echad? And in what context was it said? Yaakov Avinu gathered the children around the bed, and he started to tell them, He'asfu, v'agidah lachem, mah yikra eschem b'achris hayamim. He never told them what happened b'achris hayamim. But there's a Medrash that said that the children started telling Yaakov Avinu, You're afraid that maybe yesh machlokes beineinu al Hashem? It's a lashon of a Medrash, machlokes, which means that we're not all together in yichud Hashem. We're not all together in having the Ribbono Shel Olam, the unification of Hashem's gedluchkeit. Shema yesh machlokes. Interesting word, right? Machlokes al Hashem. So they answered, Shema Yisrael is Yaakov. Shema Yisrael — Yaakov. Yaakov was called Yisrael. Shema Yisrael, listen, my father Yaakov. Hashem Elokeinu is Hashem Echad. It's all one.

And just like you, Hashem Echad, we're also Hashem Echad. And what does it mean, machloikes al Hashem? What does it mean, machloikes al Hashem? You know, really, the Rishonim say, He'asfu v'agidah lachem, come together. And that's Moshiach b'Acharis Hayamim. How is the acharis hayamim going to happen? And the answer is, He'asfu, join together. He was telling them that the trick and the formula of creating acharis hayamim, the Moshiach should come, is He'asfu. So how did they do that? Machloikes, and the Pele Yoetz explains, because when there's machloikes in Klal Yisrael, there can't be Hashem Echad. It's impossible. Says the Pele Yoetz, Hashem Echad, no, can only be when it's Shema Yisrael, that we're all together, b'achdus. So that's the pshat, Shema Yisrael, Hashem Elokeinu, Hashem Echad, the osiyos of the Torah, which is Shem HaKadosh Baruch Hu, only come together, no, when Klal Yisrael is together. That's what it says over here: Na'aseh v'nishma, amru k'echad, u'paschu v'amru Hashem Echad. They reached that moment. Where it's Taka Hashem Echad, because they reached a level of achdus which was so perfect, it was so complete, that they said, Hashem Echad. That's na'aseh v'nishma, kulam bivris yachad, na'aseh v'nishma amru k'echad. So pasuk anu, Hashem Echad. That's the pshat. Hashem Echad, Shema Yisrael, Yaakov Avinu. I will end. Yaakov deserves I should end, okay? Coming to an end. The Gemara says in Pesachim samach ches, Reb Yosi made a big seudah. He made a big seudah, right? Why did he make a big seudah? Because he said, Ilav hahu yoma on Shavuos, not for that day, kama Yosef ika b'shuka. How many Yosi would be in the shuk? What does it have to do with hahu yoma? All the mefarshim ask this kasha. It should have been, Ilav for Kabbalas HaTorah, im lav for Kabbalas HaTorah. Why hahu yoma? Why that day? That day. What's so special about that day? And why would he make a seudah? First of all, who would come to this seudah? And what does it mean, kama Yosef ika b'shuka? Has anyone ever tried strolling in Manhattan? You have people passing each other as if they don't exist. You have nobody. Like they don't exist. The guy next to you doesn't exist. If not for that day, the day of Kabbalas HaTorah at Sinai, that Yidden became one, כמה יוסי איקא בשוקא? How many Yidden would be in the shuk, walking the street, actually? Tell me, do you know how many Johns walk down the same street, and how many Franks walk down the same street in Manhattan? Such kishayches. It could be 500 Franks at the same time, and John and Jim and Klal Yisrael, ilav hu yoma. For that day, we're not talking about Kabbalas HaTorah. We're talking about Ma'amad Har Sinai created vayichan sham, a maila that Yidden were one. And with this I end. Ilu kirvanu lifnei Har Sinai, v'lo nosan lanu es haTorah, aleh meforashim u'mefregin. What would we have from kirvanu lifnei Har Sinai? He brought us close to Har Sinai and didn't give us the Torah. This year I thought of a pshat. I give this to you as a present. Kirvanu is not to Har Sinai, and kirvanu is not even to the Eibishter. Ilu kirvanu amongst ourselves. Thought of it.

This year, Rabosai, אמרי דיקע פשט. Ilu kervanu, that He made the Vayichan sham Yisrael. He brought us, kervanu, lifnei Har Sinai. V'lo hichnisanu es haTorah, the achdus that we achieved, that ultimate dayeinu would have been enough. The lessons of Kabbalas HaTorah, Rabosai: avad, Torah, more Torah, naaseh v'nishma, beautiful. But remember, kulam amru k'echad, kervanu lifnei Har Sinai. It's important for Torah that it should be k'ish echad b'lev echad. You've just experienced another Torah class, brought to you by TorahAnytime.com.