Korach and the Roots of Machlokes: Kinah, Emunah, and Appreciating Our Portion

Transcript

This Torah class is brought to you by TorahAnytime.com. Parshas Korach. It's a big parsha. It's a parsha, Parshas Korach, machlokes. It's a parsha, and it's a parsha that we're all exposed to, and we all have to deal with on a constant basis. It takes many forms and many different situations, but this parsha is nogea halacha l'maaseh. So it's important to take the parsha of Korach and learn it, learn it properly. The lav of machlokes is not the lav, don't make machlokes. It's l'siya k'Korach u'kaadaso. So it requires to learn up Korach v'adaso. Normally when you have a lav, so the lav is short, concrete. This is the lav. You write, and the Rishonim and Acharonim, they can handle what exactly is the hagdarah of the lav and what exactly is the different nafkaminas l'halacha, yeah. But here the Torah wants us to not even define the lav, but to look at the parsha of Korach. Lechora, to santna lav. It's an interesting lav. It should have said in the Torah, lo sa'aseh machlokes, don't make machlokes. Lo siyeh k'Korach u'kadaso. What's the pshat? Lechora, k'min zagin, and I think it's true, which is a good hakdamah, haschalah to the shiur. No one ever thinks he does make machlokes. If the Torah would say, don't make machlokes, yeder mensch will, it's not negea to him. He's making machlokes. Ich mach? Vos machlo... First of all, it's the other guy that's doing it. And besides that, it's the other guy; it's the right cause. V'cheina v'cheina, rabosai. So the Torah doesn't want to say, don't make machlokes. The Torah says, learn the parshah of Korach: lo siyeh k'Korach u'kadaso. Rashi brings down, Parshas U'Yafan nidreshes b'medrash Tanchuma. It's famous, the kasha; the Taz already asks it in his peirush on Chumash. What's U'Yafan nidreshes? Yeder parshah is yafan nidreshes. What do you mean? Beautiful. Torah is beautiful. Every parshah has midrashim and Chazal in. And more than that, are we able to pick and choose and say this parshah is nice and this parshah is... Shvacher. Tchaltz meiredik. It's all... you can't choose and pick and say this is more geshmak, or sheneh, or another shtikel, or a different part of the Torah. So there's a lot of tirutzim to the Taz's kasha. I saw a Beis Yisrael, says a beautiful vort, a glatta vort. Yafo nidreshes. It's a recommendation. He's recommending to you. It's good to look at the Midrashim. In this parsha, there's a lot of beautiful Chazalim which fill in the explanation to the machlokes here, and it's kedai to look at it. You know, in English I would have called it, It's a good read. You ever tell a guy, Take this book, it's a good read. You're recommending to him. Choyre, does mean the Beis Yisrael, of course he's not going to use the mashal of a good read, but this is what he means. Yafo nidreshes. It's kedai to look at the Midrashim, because we have to learn from Korach, and we have to learn from Adosai, and we have to learn the dynamics of the machlokes Korach va'Adosai against Moshe Rabbeinu. Let me point out to you a Chazal which is perplexing, pellucid. Vayeipol Moshe al panav. When he hears the machlokes that's forthcoming, it's oncoming, a storm, Moshe falls.

States face. It states in the Gemara, Sanhedrin daf kuf yud, melamed shekol echad v'echad kinah l'Moshe l'ishto. Moshe found out something very disturbing, and that is that every husband told his wife, Don't be b'seiser. Don't be—don't make yourself a sotah with Moshe Rabbeinu. Gotta watch out for him. Stay away from him, yeah? Melamed, and the lashon of the Chazal is shekol echad v'echad—every person said this. I have a kasha, rabosai. How is even—where is Moshe Rabbeinu? You want to tell me where Moshe—where did Moshe Rabbeinu stay already? Moshe Rabbeinu went around the machaneh. Moshe Rabbeinu was in his house, and he was an ohel moed, and that was it. How did all the women in Klal Yisrael have contact with him even? The whole thing doesn't even—it's not even possible. Forget about ... It's davar d'efshar. It's פשוט not possible, the whole thing. It never could have happened. You ever see a guy tells another guy, I want to tell you a maiseh shelo hayah. Nisht a maiseh shelo shayach lihyos. Would you listen to such a thing? I don't know. Let me tell you a story that could have never happened. Could never, can't be. But you want to hear it? Avada. Avada. ... I see the oilam wants a vitz. ... All right, you want a joke. My job is to be— I had an uncle that used to say a gevaldige vort. He said that there was a certain guy— He won the million-dollar lottery. It's not true. Pas sach gelt, sacha sach gelt. It's not a true story, but it's a lot of money. Who would listen to this? Who would even talk about something? Melamed shekolecha ve'echa kinu l'maisha. So I saw mefarshim that say it was a guzma. I'll tell you the end. There's a very famous Chazon Ish in Maaseh Ish. The Chazon Ish used to learn with somebody, and that person, when he came to learning with the Chazon Ish, he got it to Gemara, etzel ois gedrוקט. Ah, it's a guzma. It's a guzma. Now the truth is, the Gemara in Talmud, Chazal speak, dibru chachamim בלשון הבאי, but the Gemara enumerates the places where it's an issue. Gemara in Talmud, Maseches Talmud, where it's possible, dibru chachamim בלשון הבאי, and this was not one of them. So there's no guzma. And the guy, etzel ois gedrוקט, he spat the words, Ah, it's a guzma. That Friday, like every Friday before that, he brought the Chazon Ish wine that he used to make in his own house. It was a pashut zach; he made your own wine, and he would bring it to the Chazon Ish for Kiddush. The Chazon Ish didn't accept it. Why? What happened? He said, When we were learning, came to this Gemara, you said it was a guzma. Someone who speaks like this about Chazal is an apikores, a kofer, and your yayin is yayin nesach. He refused to accept it. So l'choira, I have a very hard time. B'eimah b'yirah to fataytsh this Chazal. What do you do with this? It's a guzma. It's an exaggeration. Now, the truth is it's not so bad, because we're not saying Chazal exaggerated. The people exaggerated. Chazal are repeating over that the people did all this, that the people. Chazal are exaggerating, meaning not they are exaggerating; the people exaggerated. They spoke guzma. So what's the pshat? It's the Chamadner. So I'll tell you what I think, rabosai, is emes la'amito. When it comes to machlokes, exaggeration takes the floor. This is the way it is. Exaggeration. And the more wild it is, and the more accusing, and the more that it is demeaning, the oilam listens to that. That's what they listen. It's not about rational. Machlokes is never, ever about the rational. I want to tell you something interesting. When you look at this Chazal, was mitgarehtegen Moshe Rabbeinu, Shekolecha v'echa kinah l'Moshe. But that wasn't the issue that they were fighting over. What were they fighting over? They were fighting over who took the kehuna and who became the manhig.

How did this come into the picture? Vos a shayches hot dos mit dem machloikes? And what's the teretz? There's an expression in Yiddish. You see, after my shiurim, you walk out learning a lot of Yiddish. Yiddish is an expression, mizucht zich shtamlois fun unter dem tish. You don't know what it means? Okay. Mizucht zich means we search for things from under the table to throw at the other guy. Is it true? I'm not gemina. Throw it. Varf. Mizucht zich, you search for things. Here too, this was takke not about the issue. And when machloikes is real, then it's always about the issue. When machloikes is about bad middos, bad middos, you'll notice that it's never about the issue itself. It's always about past things and future things and things. You bring it up and it becomes part of the machloikes, even though it has no shayches to the nekudah. That's the way you identify machloikes in which are real. Sometimes the machloikes is necessary. Hipard na mi alai. Avraham Avinu, the Chazal used to say, Avraham is given the greatest of all chesed, yet he tells Lot, Hipard na mi alai. That's chesed. That's middas tovos. Sometimes, sometimes there's an hipard na mi alai. But what is the issue? The issue was gezeilah. That was it. It wasn't more than that, it wasn't less than that. And I think we could say that that's tzachus pshat in the Rashi. Parshasu yafo nidreshes. What does nidreshes mean? Midarshin. Darshin, like drisha v'chakira, you start bringing up, searching for things. Parshasu yafo nidreshes. When you look at it, vas, vas is geven the nidn. Moshe took this and he... Yafo nidreshes means that if you look at what was really and what was thrown, you see that that's where machlokes parts from truth to fiction to machlokes. Moshe Rabbeinu was nafal al panav. Shailah is why. Farshtand: why is it that Moshe always fatediks Klal Yisrael, he protects them, he davens for them, and here Moshe Rabbeinu vayipol al panav? So you look at the Rishonim, Sforno, maybe it's the fourth time already that they did. It's already vifel kein, vifel kein, how much can you go to bat, so to speak, to protect? But I think there's a tefirah there also. When the issue is real, then you have what to talk about. Then you can deal with the issue. But when it's about things which are sheker, there's not much you can do. Vayipol Moshe al panav. This you can't deal with. This is not about... This is not about what they're coming with. A mensch kumt, hishavu, taiva, they want something, all right, so you can deal with it. When something is hashchasa, which means it takes on the emblem of yiras Shamayim, you know, what did Korach want? Let's lomer ed. Korach started off with a taina that he wanted something kadosh. People don't realize, what did vasat Korach gevalt. And people think Korach was stam a rasha. We know tzaddik katamar yifrach. Korach is tzaddik katamar yifrach, it's the oisiyos Korach, tzaddik katamar yifrach, sofei oisiyos Korach, losted lavoi, Korach will blossom. Why is Korach blossoming, losted lavoi? It's a gute kasha, no? Vos pshat tzaddik katamar yifrach, losted lavoi, Korach? Why losted lavoi? What does it mean? Many Chassidishe rebbes were einiklach of Korach, you know that. Korach was a Levi, and the Leviim felt, a lot of rebbes were Leviim, they felt that they were grandchildren of Korach. I used to say, the heilige zeide Korach, heilige zeide.

The Korach, huh? The point was, it's possible he come from Korach. The point is, they were saying, now the truth is whether or not they knew they came from Korach, I don't know. Now you ask me a good shaila, you know. Yismach Moshe used to say over that he, Grada, was a gilgul of the neshama of someone that was there by the mais of Korach. Yismach Moshe. First of all, let me tell you a little history about the Yismach Moshe. Yismach Moshe later became a chassidishe rebbe. Originally he was a Litvish darshan. He went from city to city, a Litvish darshan. Yes, the Yismach Moshe became the grandfather—he's the grandfather of the Satmar Rebbe. But he started off as a poshete darshan, as a Litvish doylish. You know, he became mushpa from chassidus. So he comes and says, azoi zach, yeah, that he was a gilgul of the neshama of one of the people that was there at the machlokes of Korach. So someone asked him, whose side were you on? So there's two sichos, and both of them can be found in the Divrei Yoel, who brought it in two different places a little differently. In one place, the Yismach Moshe—it's brought that the Yismach Moshe answered that if you would have been there, you know, let's do the first nusach first. The first nusach he answered was, I stood on the side and I wasn't decided. Didn't know. People think Korach was such an obvious evil that he came against Moshe Rabbeinu. It wasn't so obvious, Rabosai. He took a lot of people with him, Gedolei Yisroel, great people with him. It wasn't clear. I don't think machloikes means that you have a clarity in what it is. He said that if he was there and he was on the sidelines, he wasn't the side. Another nusach, he said, let me tell you, if you were there, you'd zocheh to be on Korach's side. If you were there, you would have been on Korach's side. You know, there's an interesting medrash. The medrash says, Marach, Korach, lachlek al Moshe. What was it that moved Korach to fight against Moshe? So you would say, wait a minute, it says in the pasuk what it was. It says that he wanted the leadership, he wanted the sheteles, right? They're fighting over sheteles. The medrash says not like that. The medrash, pliya, he saw the parsha of Parah Adumah. What does Parah Adumah have to do? How did Parah Adumah come into the parsha of Korach? When the teretz is, it's got the interesting, the takke chukas, which is Parah Adumah, is takke the next parsha. It's not mamash interesting, huh? The connection. So what did he see? The teretz is, gargishmak. So there's a pilpul that the Velt says, a beautiful pilpul. Moshe Rabbeinu fateided Klal Yisroel. What does that mean? He protected, and he spoke that Klal Yisroel is innocent in the maiseh of the eigel. Why? Anochi Hashem Elokecha was said only to me. It's a medrash. Moshe v'Yehoshua v'einu spoke. Bnei Yisrael, you didn't tell Klal Yisroel. It says, Anochi — doesn't say lachem. I heard, Anochi Hashem Elokecha. Good, I gave it over to them, but... here, Bnei Yisroel, it says, Anochi Hashem Elokecha. But v'ibald Korach sees that there's a parsha of parah adumah. What was parah adumah? Parah adumah means they needed a kaparah on the chet ha'egel. Oh, so they were choteh by the egel, which means the Ribbono Shel Olam wasn't mekabel the ta'ina of Anochi Hashem Elokecha, that it was said davka to Moshe. Oh, ki chol ha'eidah kulam kedoshim. No, we all heard Anochi Hashem. That's what Chazal say: kulanu shamanu, we all heard. And that's why we need a kaparah. So meileh, that's the pshat. Korach, he saw that the Anochi was not said to Moshe; it was said to Klal Yisroel. Nu, you have a pilpul, you maskim to the pilpul. All right, it's a famous pilpul. You know, Korach wanted big things.

It started off with a tremendous tshuka to do avodas Hashem. But the problem is, you don't do Yenem's avodas Hashem. You don't take what the Ribono Shel Olam gave you, Yenim. Ribono Shel Olam gave you Levius, Rav lachem bnei Levi. What is rav lachem? In your avodah itself, you could be great. Yeda mench. In the what the Ribono Shel Olam set out for him, his path. Why do you need to look at what's not yours? Ha, what did he see? Parah adumah. Now, chalakim in Torah that only Moshe got. Lecha ani megaleh, to you I'm megaleh. So, oh, wait a minute, that means Moshe got more than anybody else, and I can't reach that. Now I have a problem. There was a kinah which began from a kinah ruchni. It started with kinah ruchni. Rabosai, the whole shtickel that I'm trying to bring out, I want you to understand: kinah. And soon we're going to get to kinah, and soon we're going to apply it lemaaseh, because yada mench ken trachten. I have shaychus to Korach, Korach, Korach. Gadol. I have no connection to Korach. We're going to learn a little bit, l'hasir kekorach kadaso. Every person, every day of his life, and in every situation, could be like Korach. When I'm fighting with Moshe Rabbeinu, I'm fighting with the gadol hador? I'm not fighting with the gadol hador. I fight with my neighbor. That's like— You know, Rabosai, I'll throw you the kasha. Tell me, nu, yidalach, nu. V'loy siyek k'koirech v'adasai. Nishmaich, my shachen is Moshe, u'nishich bin Koirach, what's willstu fun mir? What are you, what, what, what? V'loy siyek k'koirech v'adasai, talking about all machlokes, like in Shabbos and Deyos. And the teretz is, that's on the surface. The mitzvah is to learn the parsha, to get to the kernel, to the core of what was fueling this machlokes. What was fueling this machlokes? Because it applies to everybody. And the teretz is, Rabosai, you look at Korach and you see that he had tremendous retzonos, that he wanted big things. And he was convinced, tzaddik katamar yifrach, tzidkus and avodas Hashem, and he was mekaneh, like I said, the parsha Parah Adumah. But what was in the underlying nekudah? What was the underlying nekudah? So, Rabosai, I see I have very few minutes left, so let's, bezras Hashem, get to the teretz. Here, Rabosai, the teretz. There's an interesting Ramban. The Ramban says, Yibadlu mitoch ha'eidah, v'al tig'u b'chol asher lahem, m'mono. Their money was off limits, was muchram. Korach's money was not to be touched. Muchram. Why? Why was it din cherem? On the money of Korach. So I always say a vort: asidah gelt, machloikes continues. Gelt fuels every machloikes. I don't know if you know that. The minute the money dries up, the machloikes dries up with it. Vados is doch gelt for machloikes. So m'meila, the Torah was telling us, follow the trail of money, and you'll get where the machloikes. All right, it's brought down, the Medrash that Korach was a tremendous oisher, and that was part of the kinah and part of the sugya. Okay. But I think there's a deeper teirah, rabosai. ... Korach, he lost his children, banav meisu. Chazal already point out, Rashi brings it: why are banim, which are taft, children, why do they die in the maiseh Korach? ... Children, shelo higi'u l'onesh. What happened? So he says that's machloikes. Machloikes kills even the children. Why? Rashi doesn't say. So pashut you learn, machloikes is so evil, it's b'vas, he's not a baal onesh. No? That's not ... Why should it be that way?

So many mefarshim have different terutzim. I always thought of a simple teretz: machloikes, for some reason, runs in families. I don't know why. It's like, it's a peldike thing. A mensch טוט אַן עבירה, and his kid's looking at him, okay, what's hatos mit mir? It's my father's life, you know, my mother's life, my grandmother. What's hatos mit me? For some reason, when it comes to machloikes, the lines, the lines, the boundaries, ... You're on that side, I'm on this side, ... your side, my side, and you got to be on my side, and the children and the wife and everyone's got to get involved in it, ... So machloikesin, ... Unfortunately, machloikes is not between individuals; it's between mishpachos. I always thought that maybe that's the taich banav, the children die. But I want to tell you over a meidiker Kli Yakar. The Kli Yakar says, why do the children die? Because the Gemara brings down two man d'amrim. One is ba'avon mezuzah. If someone is careless in mezuzah, his children die. The other man d'amar says, ba'avon tzitzis. Because of tzitzis, the children die. And he says, if you look at Korach, Chazal tell us they went against both things. Pesach aleihem, they made chazakah of mezuzah, and tzitzis, we all know, talis shekulah techeles, bayis shekulo sefarim, they made chazakah of, nu, mezuzah and tzitzis. And since it's banav meisim, that's why they die. Azei zogt the Kli Yakar. But then he has a hard time explaining, I don't understand the words even. I had a hard time understanding Kli Yakar. What's the connection? Why is it that way? Why a born of meisim because of mezuzah? So he says that the mitzvahs are the toladot of the Eibishter, and the person's toldes. So therefore, since you made chazak of the mitzvah, I'm not sure I understand it properly. Says that tzitzis is the anaf, but I don't know how he explains mezuzah. I'm not sure. Ayin sham. Needs a shiur for itself. But, Rabbeisei, lo mizagin pshat. Lo mizagin pshat, okay? And this is a lesson for life, Rabbeisei, hear good, hear good. Every machloikes is rooted in one bad midah: kinah. Get down, unwrap all the layers of all the tainus and all the mekanah. That's where it comes from. Yena hot, yena, I'm a kaneh, and I fight, and I fight to get. The Ribono Shel Olam gives, and yena wants, so he'll fight for it. Farshim say, Vayikach Korach. Korach took, didn't want to wait for the Eibishter to give. The underlying chisaron that brings about kinah, we know the Seforno says, is a lack of emunah, a lack of belief that the Eibishter runs the world. Because if you believe that the Eibishter runs the world, no, yeda lach, if the Eibishter runs the world, what are you mekaneh? What are you mekaneh? The Eibishter gave it to him and not to you. The Eibishter gave it to him and not to you, azoy zogt Seforno. The psychology behind the middah of kinah, so important to understand. It's a life changer. If you chap where the root of all kinah and so many people suffer from kinah, it's a silent killer. It kills every person, the greatest and biggest people. What is the kinah? It's a chisaron of emunah. The Eibishter gave it to him. And this is vayikach Korach. He's mekaneh. He's jealous. He wants from Moshe Rabbeinu. What is mezuzah? What is tzitzis? Rabbeinu Yonah in Brachos says a mezuzah is to tell a person that your house, your nechasim, your mamon, it's the Ribono Shel Olam. That's the point of mezuzah. We put up a mezuzah at our door as a lesson, as a reminder. Mind shtub, the Ribono Shel Olam is what is migaben. My talis, my clothing, the Ribono Shel Olam is what is migaben. I take the Eibishter with me. U'mantiska, you remember the Ribono Shel Olam. Techeles is domeh l'shamayim; it's a reminder. It's al tzfun der Ribono Shel Olam. So this is—

The root of Korach's not accepting that the Eibishter gave it to Moshe, not to him. Now let's see the Gemara. The Gemara says there are three things which is b'yadei shel HaKadosh Baruch Hu, and that the Ribono Shel Olam doesn't give it over b'yad shliach. Nu, Gemara, enumerate, rabosai, nu. Bani, chayim u'mezonei, right? The children, the parnassah, and life. Korach, bani, chayim u'mezonei. He lost all three. That's the point. The point was that Korach, the Ribono Shel Olam gave him. Ribono Shel Olam gave you. You're jealous of what He gave Moshe Rabbeinu? What did the Ribono Shel Olam give you? So underline, when he was cholek on the mitzvah of mezuzah, when he was cholek on the mitzvah of tzitzis, deep down he wasn't focusing on the Ribono Shel Olam. Harbei, Moshe Rabbeinu was screaming to him, Look how much Ribono Shel Olam gave you. Chaleivi, look what you got. Why don't you look at what you don't have? Look at what you do have. You keep on talking, rabosai. We could speak week after week that the shoresh of all problems is the focus on all the good that one has or that one obtains. Middas ra'yos and problems begin when we stop understanding all this. I'm going to end with the following medrash. It's a zoyer. What was Kairach chaylik on? Okay, I'm going to tell you an interesting thing. I see the oilam needs to be woken up, right? It's my job. It's my... You know, the people listen on the, out there in the whole whatever the world out there, they're listening to this. They don't realize that I have here people, talmidim, that my job is to make them jump up and say, Ah, it's a gevaldige shiur. Okay. You know, there's an expression in Yiddish, Reich vi Kairach. They talk about Korach, and they say, This guy is as rich as Korach. Tell me, what's the expression, reich vi Kairach? What are they trying to say? Now, Korach was very rich. I told you, he was extremely rich. So the Velt has a vort that Korach was the first person to figure out how to take his money with him. Zei zogt der velt a vort. Huh? Nu? Yeah? Korach was the first person... reich vi Kairach. Okay. The real reason why it's reich vi Kairach, habayisai, it's a mussar. A person can have all the money in the world and yet have nothing. That's pshat, reich vi Kairach. Reich, the expression reich vi Kairach, vos hast fun dem? Look what it led you to. A person can have so much, and it brings him into kinah. This takes away the focus, and makes a person want more. It's very important, and I want to tell you this, and this will end. The Zohar says that Korach was cholek on Shabbos. It's interesting. We know mezuzah, we know tzitzis, we know a lot. But here we have a Zohar that says that he was cholek on Shabbos. What does Shabbos have to do with Korach? So in the Chassidishe Torah, we know that Moshe Rabbeinu is bechinas Shabbos. Talmid chachamim are bechinas Shabbos. Now, if you want to know why, it's probably not for now. I'll give you a whole Chassidishe maamar, vafas, talmid chachamim bechinas Shabbos. Another pshat we could say why he was cholek on Shabbos: Shabbos is zman achdus. It's time of achdus. Atah echad, vShimcha echad, umi k'amcha Yisrael goy echad. But, rabosai, let's go one step weiter, and this is really emes. Shabbos is a zman achdus because it starts with Atah echad. Emunah in the Ribono Shel Olam. Emunah. Shabbos is about emunah. During the week I do, sheishes yamim taaseh melachtecha. Shabbos, the Eibishter is teaching the person.

That you do, it's I give. I give, I give, I give, I give. I give. Shabbos, you're not doing melacha. Mon fell on Shabbos. What's the taich of mon fell on Shabbos? Right? Double portion of mon, and we make the zecher for the mon on Shabbos. HaKadosh Baruch Hu is saying, Az du machst nisht, ich gib dir. I'm going to give you. Shabbos, and that's ... memeila simcha echad, umi k'amcha Yisrael. The achdus comes when you start realizing, asi from the Ribono Shel Olam. It's all from the Ribono Shel Olam. I'm going to end here. I think we said enough Torah, but I think it's a very important yesod in life. Listen carefully. We convince ourselves that the fighting that we fight and the issues that we take on, it's just, and it's right. And we think to ourselves that if we fight the fight, we'll gain something, we'll get somewhere. You don't go and you don't gain anything. As the Eibishter vil, as the Ribono Shel Olam vil, vet azoi. How many times I listen to people in business, they have all these type of shailas, how they can get ahead in business, and if they do this, and if they... I don't know, but I never saw it work. I've never in my life ever saw anyone, anyone for works, works for a short time. Im Hashem lo yivneh bayis, shav amlu bonav bo. It doesn't work. It does not work. It works maybe short term. The Ribono Shel Olam, git, a yid can't take anything on your own. You cannot. It's not gonna work. Leisiya k'kairach kadasoi. He fought, yet he had so much, yet he lost everything. Never has one risen to so much and yet lost, lost so much. It's a pelah. It's davar shel pelah. Huh? I'm just saying, it's a pelah how a person could have. But this is in every machlokes. Think twice, rabosai. Think twice. Why? And what am I gaining from it? You think the kavod, you think you're probably, the Eibishter, if He wants you to have it, you'll have it anyway. You can't fight to get what you need. It doesn't work that way. Leisiya k'kairach kadasoi. Take the lessons, rabosai. Take the lessons. ... Baruchah, bani, chaye. You've just experienced another Torah class, brought to you by TorahAnytime.com.