Shiras Chana: Hashem’s Plan Across Generations and the Future Song of Geulah

Transcript

This Torah class is brought to you by TorahAnytime.com. After we finish reading and learning the tefillah, shirah of Channah, we continue to learn about the continuation of the life of Shmuel, his early years. And there's something very interesting in the early part of Shmuel's life. What was Shmuel's younger years? What was it? Shmuel, seina younger years, what was it? Shmuel, perek beis, pasuk yud aleph. Vayelech Elkanah Ramasa al beiso. Elkanah returns home. He brought him to the yeshiva. He dropped him off, put him in the yeshiva. V'hanar hoyah meshareis es Hashem, es פני עלי הכהן. What is he going to do now? This is his young years that he's now in the Mishkan. He's meshareis es Hashem, es פני עלי הכהן. Rabosai, which one was it? Was he meshareis es Hashem, or was he meshareis Eli HaKohen? Let's put together. He's meshareis es Hashem, es פני עלי הכהן. So there's a pshat here, k'pshutei, a pashut pshat from the Metzudas, and another pshat from Rashi. Zogt der Metzudas, what does it mean he was meshares es Hashem as pnei Eli HaKohen? Ratzah leimar, lefanav, ki hayah melamdo eich yeshares es Hashem. So he was meshares the Ribono Shel Olam. That's the pshat in the pasuk. As pnei Eli HaKohen, because Eli was madrich him, the meiskilot. He taught him how to be meshares es Hashem. A rebbe, daf from a rebbe, rabosai. A mensch on a rebbe doesn't know vim mit daf, un vos mit daf, un ven mit daf, un ven mit daf nisht. Mimeila he needed pnei Eli HaKohen. So it's meshares es Hashem as pnei Eli HaKohen. But Rashi brings a Chazal, and Rashi says the pshat is, mikan, lemeshamesh pnei talmidei chachamim. Az miz meshamesh der rebbe, dos alein, this itself is meshares es Hashem. It's k'meshamesh pnei haShechinah. No, we say, ilu zocheh l'hakbil pnei aviv shebashamayim pa'am achas, eino al amanat, dayo. V'l, geven genug. Aveisa, you have an opportunity. Loit Rashi, loit Chazal. This opportunity is keseider, as mishmeshamesh the pnei talmid chacham, pnei Eliyah Kohen represents the talmid chacham. And notice, it doesn't even say zei rebbe. Rashi didn't say he was mishamesh his rebbe. Mishamesh talmidei chachamim. Mikan lemeshamesh pnei talmidei chachamim. And it doesn't have to be one. Haynt is that madda, mine rebbe and nobody else. Mine rebbe. Vas iz schlecht, az dos zogt talmid, there's many talmidei chachamim. The lashon for Rashi, mikan lemeshamesh, nisht pnei rabboi, oder pnei talmid chacham. Vos zogt Rashi? Pnei? Nu, talmidei chachamim. Unless maybe he means in general, akl panim farveltlt zi zicher gut, that pnei talmidei chachamim, dikduk doesn't have to mean literally all of them. It can mean in general all the people who are meshamesh a talmid chacham could mean pnei talmidei chachamim. All right, we'll learn dikduk later, shein, not a dikduk shiur. Akl panim, meken zogen, in Rashi is meitnisht.

Talmid chacham. Es meint alle talmidei chachamim. A Yid, vos iz mishamesh un mechabed talmidei chachamim, iz mekabel pnei haShechinah. Chaveisai, lomar ayngeyn in dem. Let's go a little deeper here. I want to give you a little history who Shmuel really was. Shmuel was actually Korach. Cool stuff. Maybe I'm משוגע, vos? Huh? That's the only expression I get? What's he talking about? In Kisvei Ari, vet gebracht klar: Tzadik katamar yifrach. Tzadik katamar yifrach. When? Where? Korach is, right? Tzadik kuf, katamar reish, yifrach ches, Korach. He'll spring up, azoi vi a tamar, azoi vi a palm, like a date tree. Mechudik, shtarke boim, vet er zayn. Tzadik katamar yifrach. What do you mean? He went into the ground and he got— It's true, they planted him in the ground. Dos iz emes. Korach hot gevaren ayngepflanzt in erd. Ober s'gevorn a boim fun dem? What tree turned from Tzadik katamar yifrach? Zogt der Kisvei Ari, iz geyt af Shmuel. Shmuel hot mesaken geven, vos Korach hot opgetan. Vos Korach did, Shmuel was mesaken. דעם איז נאך ביים, מבארך די רשי. ומה ראה כרח לשטות זה? רך של שלשלת יוחסין שיצא ממנו, yeah? What was this, what was this? Yishmael. Rashi, we learned it. Of course Rashi, everybody knows. He saw Shmuel. Hot er gemeint. He thought, okay, he's doing good because he saw Shmuel. Pshat? Because Shmuel took a fixt was Korach hot opgetan. Now I don't want to go into the whole shtickel from the Kisvei Ari that actually Korach is a gilgul from Kayin. It's way—the oilam's gonna think I'm gilgulim right now. But I think it's nogea to pshataver, chaversai. That's why I'm going to discuss a little Korach mit a bissel Shmuel, and you'll see how it's nogea l'maaseh. It's interesting that Chanah gebeten, Shmuel's only zayin came through greats a chacham, loi chacham v'loi tipesh. Ah? Why would a mother ask for such a request? I never saw a mother walk into PTA, one zalzogin, Tell me, is my son mediocre or not? Please don't tell me he's too smart, because then I won't be able to handle it. Vos iz shlecht as imetz iz klug? Vos? Bivrit oymer, ma nora. Gut, a bissel ivertechet, okay. Mishnah, the Yiddish, with the Ivris, with the English, everything good. Ma nora. Vos iz schlecht far dei zach? Azoy? Vos iz azoy gefehrlech, sheyn? What's so bad if you'll be very smart? Sagt the rebbe emes, she was very scared of too smart. Far vos? Al dezei, de Korach, Korach shepikeach haya. Look what it brought him. S'iz a fatrete kup. I see the oylam hot a little derveltlt. I'll tell you more. There's a beis Yisroel that says, Mah ra, Korach l'shtus zeh? Dos aleyn iz der shtus. It gemeint az azoi klug. Dos aleyn iz shtus. A mensh geit arum, he's smarter than everyone, he knows better than everyone. His mah ra, Korach l'shtus zeh? Vos iz der shtus? Vos er tracht, is mamish a greise pikeach, world's genius, okay? Hot zi gebeten, sagt the rebbe emes, hot zi gebeten, loy chochom, tut ma teive. That's the... Dos vil ich nisht. I don't want to hear from chochom. Shen gehat chochmes fun zayden. Genug chochmah. Af meisiv zayn, v'loy tipesh. Chavos hot zi... why did she want v'loy tipesh?

Kayrach shetikeach, haya mara le. Nu, endik der Rashi al beis, hay mara. Vos iz? Der pikeach is geven a sheiteh. Vil zi nit kenen pikeach, or nit... nothing to do with all of that. Normal. Good. You know, in Yiddish, there was an expression, an oiberchach. Tzu klug, toyg oych nisht. That's also expressions used in Yiddish. Amol tzu klug, ech nit gut. Oiberchach. Kayrach geven an oiberchach. Un mimeila, Chana didn't want this. Now I want to show you a little more, rabosai, something peladik. Hashem meimis u'mechayeh. Remember in shiras Chana that we spoke last week? Hashem meimis u'mechayeh, morid she'ol vaya'al. A rain in grave, a rainer tif tayer in Gehenim, she'ol. Vaya'al, and picks up. Who goes to Gehenim and picks up? Vos tut zich op dort? Everything of the interesting words, unless she'ol doesn't mean literally she'ol like we understand, she'ol, Gehenim, huh? She'ol means... and I'm not going to translate that in English. Speak to those that've been around from Europe, they'll explain to you vos meint tif tayer. They don't know what tif tayer means. I have to teach you guys Yiddish also. It's an expression, tif tayer in der erd, which means I have... Which means, I'm not goyrus you. I don't really care. You're irrelevant. You're on the side. Doesn't mean too much more than that. It's an expression, tif tayer, no? No? Stam a tzush. Hat a Yid, hat nisht azelche shvere shprach. He doesn't speak such, such shvere diburim. All right. It's an expression, Yiddish, rabosai, tif tayer. So it doesn't mean she'eil, literally she'eil. What it means, eh, in the group. He's in the pit, and Hashem picks him out of the pit. So we're going to see there's a lot in these words. You know, the Bnei Korach, where did they end up? But how did they get saved? Meirid she'ol vayo'al. They kept on going up, right? Gehenna mit ufgegangen. Korach arayn tif, and zei... That's why we jump Mei Shemes. Why do we jump Mei Shemes? You don't know why. ... Okay. Unbelievable. You don't know why we jump Mei Shemes. Simchas Torah? Who? Who? Bnei Korach. Medrash says clearly that when they were in the b'gur, they were jumping up, ... Mei Shemes v'seirasa emes. No? That's where it comes from. It's a Medrash. Okay, I can't discuss Simchas Torah now, because then they're going to say, ... Simchas Torah, mit Korach, mit Shmuel, mit Tisha B'Av, ... loz up Simchas Torah. Next. So vos hot men do? Meirid she'ol vayo'al. Mei misu mechayeh. That's gate of the Bnei Korach. If you think this is a tifadeh, you wait till you hear how the Meshech Chochmah learns up this pasuk. מתאנה היתה, בעלתו היתה, לא גוטע מעשה, והקב״ה... Isn't it interesting that the first event in Shmuel's life, when he comes to the Mishkan, is what? Nu? Meira halacha. Ooh, sounds from the zeides teiva. No, ps zeidet shein a psa zein gepatchket. No, wasn't that the zeides maises? Dos doch Korach. Korach קומט and says, Moshe Rabbeinu... he was cholek on Moshe Rabbeinu. The Meshech goes even further and says, ממילא was cholek al השכינה, and a kofer. Angefangen mit... It's famous Brisker Torah. Angefangen is angefangen mit a kovod problem, און זיך geendigt mit a kefirah. He was a meireh halacha, and er האט זיך געדארפט מסaken זיין. He had to fix it. Tell me, isn't it interesting what halacha was he meireh bifnei rabbo? Nu, זאג, ita lakshnusht, spring. ששחיטה כשרה ב... וואס דווקא כהנים? דווקא כהנים, דווקא...

We don't need kehuna. ... Shchitah k'sheirah b'zar. It's נגד הלכת. It's takke in the Torah, zeh. ... Shchitah k'sheirah b'zar. Moshe, vos machstu? The Yehuda, the Kohen, and the Levi, and the—vos? ... Kol eidah kulam, shechitah k'sheirah b'zar. But, Santa, you know that ein klach, they don't fall far from the zeides. That's the way it works. Zogt the Chibur, the zeidel, ... is the einikel, vos ... it goes one step further. ... Dos doch zol bizach ... k'sheirah b'zar. I want to tell you another thing, something very interesting. Korach shteit in Zohar was supposed to be a new position. Azeivi shehad position Kohen Gadol, he was supposed to be Levi HaGadol, azei shteit in Zohar, that there was supposed to be a unique position. Azeivi Eli—I'm sorry—Azeivi Moshe, Kohen Gadol, had k'dav zayn rosh haLeviim. He was supposed to be the head of all the Leviim. I'll read you the lashon: שרצה הקב״ה לעשות כירח גדול שמלווים, כמו אהרן גדול שבכהנים, אלא שדחק השעה. You didn't wait. Gedavart. Chabeisai, what is the tafkid of a Levi? ושֵׁרֵת את אחיו, to be meshares the Kohen. That's the tafkid of the Levi. Yeah? Dos iz doch the tafkid fun Levi. ושֵׁרֵת את אחיו הכהנים, and Korach hot gedarft zayn der rosh haLeviim. Nafas, he started to fight with Moshe Rabbeinu and Aharon HaKohen. So how did Shmuel be mesaken a chet of Korach? The Torah says there, pasuk: וַנַּרֹא יְמַשֵּׁרֵת אֶת ה׳. What was his משרת את ה׳? What was his avodas hakodesh? What was his tafkid? ... כהן גדול. Un dos meint, kisvei Ari, az er dos mesaken geven, der tikun. What was the job of a Levi? To be meshares the Kohen, the Kohen Gadol. So Shmuel came to this world to fix vos Korach hot opgenakht. U'meileh, what was his tafkid? הוי משרת את ה׳. What was his sheirus? Es pnei Eliyahu. ... וי, dem pasken, ... dem kohen gadol. ... hot Shmuel mesaken geven, vos korach hot opgepakt. Check. I'm sure you're sitting here, you're thinking, gilgulim, metemaisim, ... You think I could say a shiur like this in yeshiva? ... What are you laughing? I said such a shiur like this in yeshiva. I have experience. I have a history behind it. So let me tell you what happened. ... yeshiva, ... Right? ... There's nothing wrong. Brisk is beautiful, best yeshiva in the world. ... Not for him. Gilgulim, Torah, ma'asim — ... Not for him. So I call him over afterwards, and I tell him, Vos badetiv?

He says to me, Why can't you just give a regular Chumish shiur? Chumish mit Ramban, mit Meshech Chochma. Iveistich bin de chatluge, nish ken idiot. I kept quiet. I said, You know, you're 100% right. Next Chumish shiur will be Chumish with Ramban, with Meshech Chochma. B'seder. Nimme v'gamru. Consider it done. Okay, so let me tell you how I begin the next Chumish shiur. Okay, mit daf lehrnen gedenks, yeah? Vos? Chumish mit Ramban, mit Meshech Chochma. All right. Shteit in pasuk in V'zos Habracha, Yechi Reuven v'al yamos. Reuven is a lebed. Un er zol mit shtarben. Zogt mir, az im iz a lebed shtarben, ich farshteyt zach, az im iz a lebed shtarben nisht. In kindergarten darf men nisht bechazern toyzn mol dos ale bezach. Ober di Torah darf men zogn, Yechi Reuven v'al yamos. Yechi Reuven iz meileh v'al yamos, nein? And I turn to the guy and I say to him, Is a gute kashe. S'iz pshatove genug far dir der shayle. Gut. Lein achan unkelos haTargum: Yechi Reuven l'chayei alma, u'musa tinyana lo yamus. A second, you know, you ever see sefarim, there's madurah kama u'madurah tinyana. What's madurah tinyana? Yechi Reuven l'chayei ha'olam, he should go to Olam Haba, u'zeh only ... ketzas ... I turned to the guy and I asked him, Dos iz yecha gute kashe far dir? Du host ye pshat in dem Targum Onkelos? He says, No, s'iz a gute kashe. Vos meint dos yechi Reuven l'olam? Vos meint? What does he mean? ... Weifen ... kemen ... Weis ich, Rabbeinu b'chaya. Mi kan raya l'yesod hagilgul. From here you have a raya, because that's what it means. Az ol geyen in Olam Haba, nisht darfen tzerik kumen, he doesn't have to come back down to this world. Yeah, nu, Rabbeisai, dach machn mit di fingers, okay, nu, nu, nu. Un mineile l'olam hatinyana, says Rabbeinu b'chaya. Chumash, now you want Ramban, okay, no problem. Ramban. Ramban in the drashos of Koheles, siman yud-daled, zogt der heilige Ramban: V'yesh l'raboseinu b'pasuk hazeh she'elo shehikshu. On what pasuk is he talking about? Darcheich v'darbah. So he states the pasuk. The dark goes and the dark comes. Dor holeich v'dor ba. פרעגן די ראשונים, ויש להאבותינו בפסוק הזה שאלה. And the truth is, it's not even the Rishonim; it's a Tanna that asked this kasha. I'll show you where it is. Sheyomer dafkein dor ba v'dor holeich. What do you mean? First the dor comes and then it goes. It leaves and then it comes. I'll tell you a good maaseh. You built a maaseh? A maaseh, good. ... אני לא ... אני לא ... I'm not going to mention, I know who the parties were, but the story is good, ... And he got up to scream about a certain topic, and he got so worked up that this other talmid chacham gadol held like this, and he's wrong, and he's wrong, and ... And he starts to scream. So someone whispered in his ear, Aber דער וואס דו רעדסט, the one you're talking about, he's not here.

What shaychus b'daf marois vafin. So he gives a ... is, Brengt a ... vaft a marois. Bring him in and throw him out. Why am I telling you this? Because I want you to laugh a little, a minute. I want you to listen, because really I'm trying to get you to the pasuk, Dar heilich v'dar bo. If he didn't come, how can he leave? Something's wrong in the pasuk. Dar heilich, first you leave and then you come. Nu, zogt der kashya. Zogt der Ramban, veshivu bazeh ... גדול מן הסודות הנכללות בסוד העיבור. This is the mekor, zogt der Ramban, for gilgulim. Zogt der Ramban, and where's the mekor? It's a gemefureshes Tanna a braisa, hu midrasho shel R' Nechunya ben HaKanah, Sefer HaBahir, siman kuf chaf alef. Sefer HaBahir was written by R' Nechunya ben HaKanah. Sefer HaBahir, it's braisos. Un dortin zogt er gilgulim mit der pasuk, mit di ershte gesheft. Un der Ramban is a little bit magrich, b'kitzur dvarim, zayne loshones, ba'avur yoser hadoiros, misgalgelim ... dar heilich, and takeh dar bo. The zelbe dor that left is coming back. So I had so far Chumash, yeah? Mit Ramban, Ramban. Jetzt lomir redn a bissl mehr shechachma, ... The oseh me'ach, in the end of Hilchos Teshuva. Has a very interesting shtikel Torah, I don't know what you call it. Hakol tzafui v'hareshus nesunah. Everything is open and the permission is given. It's very long; it's pages and pages. And towards the end he says, Az mered vegelgulim, ... divrei hamekubalim, not everybody's comfortable with it. Sod ha'ibur. Now what is the word ibur? Just bekitzur, ibur means when one, like iburin, the one neshama goes into another person's guf. Ibur, sod ha'ibur. That's what the Ramban means, gilgul, sod ha'ibur. Zogt der Meshech Chochmah ... You heard? V'harbei, v'zeh nikra sod ha'ibur, v'harbei meme'orei Chazal mesaye'in oso. There's rayas from many Chazal into this. U'kemo Moshe shapik, ka'amrat. Moshe's neshama is still around. Moshe ... every talmid chacham ... ... Moshe Shapira ... ... V'chein amarin l'chador she'ein bo ikaravrom, ulam. It's true, he says, it's drush no'im, ve'emunah amitis, ve'emunas hagilgul amudim nechonim, leva'er al piha kamah devarim kashim. V'yeish deyukim mehapasuk, and where is one of the rayas, says the Or Sameach, it comes from? The pasuk that I read to you. Ki laShem mitzukei eretz. Remember the pasuk, Ki laShem mitzukei eretz. Zogt der Meshech Chochma, what does it mean, Ki laShem mitzukei eretz? Vayashes aleihem tevel, pasuk ches. Ki laShem — peirush, sheheim laShem. These are the tzaddikim that are for the Eibishter. Hainu shekvar bachru b'tov. They're good tzaddikim, they're laShem. And where are they? They are eretz, in this world. B'hiyosam b'atzmusam ba'aretz, v'achar kach — but still, afterwards, there's another life. Vayashes aleihem tevel. Hainu nitzutzim v'nishmaseizu b'said ha'ibur, v'chulu v'chulu. Now, the Steipler, Maran Rabbeinu haSteipler, discusses the gilgulim a bit. When he says, many Rishonim taka want to stay away from it, but many Rishonim said that it is something to look into and to work on and to understand. Steipler, Chayei Olam, perek yud-beis. Then he brings from the Gaon, and that's why I'm getting back to what we're saying. He brings from the Gaon that the Gaon says, with this we understand what does it mean, Tzadik v'ra lo, rasha v'tov lo.

As zogt the Gaon, the Gaon in Even Shleimah, Meish Rabbeinu pondered this question. Tzadik v'lo lo, rasha v'tov lo. Zogt der Gaon, it's beyond us. There's a peldige Pele Yoetz. The Pele Yoetz writes that l'maaseh, the Eibishter concealed from us gilgulim rishonim, what every person's a gilgul from. He says it would complicate things. But by chalitzah and yibum, zei zogt der Pele Yoetz, that it's clear ashe yivneh es beis achiv, that he's taka rebuilding the brother, which means he's coming b'makom the brother to be meyabem, to build the home. Zogt the Pele Yoetz, therefore we have to tell him what the uncle was like. The child that's born has to know what the uncle was like, because he needs to be mesaken the things of his original father who was niftar. Azoi zogt Pele Yoetz ha'beis achiv. Pele Yoetz erech gilgul, pli ployim, that the yivneh beis achiv, dafnem zogen, you have to tell him ver der fater is geven. Peledik, no? Because since he has to come to be mesaken, this is the bayis, this is ki'ilu dos is ein tatte, so this is how he's rebuilding achiv al shem achiv hameis. That's how he's... dafnem. Azoi zogt the Pele Yoetz. Okay. Vos vil ich fun dem, fun der gantze gesheft. I could bring you the ... a gantze shtikel Torah vegn begulah, but that's not what I want. That's not what I want in the shiur. I want to explain to you what it means, mitzukei eretz. You know, I told you last week, what it Chana see? What was me'orer her? What was it that moved her to say the tefillah, Shiras Chana? And I told you that what she understood was how the Ribono Shel Olam weaves life. Hashem me'orer, shum mashir, mashpil ge'im. It's the gadlus of the Ribono Shel Olam. Ki laShem mitzukei eretz, says the Metzudas, what does it mean, laShem mitzukei eretz? He says these are the yesodos, the yesodos of the world. Me'orer u'mashir, mashpil. This is all yesodos. She didn't see this in her life as something that was her. It's the bigger picture. It's the Ribono Shel Olam's velt, the yesodos habriyah. I'd like to read you a Malbim and then a Medrash. The Malbim says, Ki hashgachas Hashem — that's how he pataitches laShem mitzukei eretz — ki hashgachas Hashem hi yesod ha'olam. VaYoshes aleihem teivah, and this is the foundation, shem yisalek l'rega, shechasah yoshav, v'olam l'tohu vavohu. Do you remember the loshon by the asarah harugei malchus, that the malachim said, We don't understand. Zu Torah v'zu scharah. What was the Rabbeinu Shleim's response? Shtei, kademai, keep quiet, keep quiet, don't talk. If I hear one more word, אעשה עולם לתוהו ובוהו. Zogt the Grayin, that's an answer? Him it's a freg, a gute kashe, zu Torah v'zu scharah. When the teretz is, zogt der Grayin, it wasn't shteik, it wasn't just don't ask, freg nisht. By mir in shiur, kem ich shrayen freg nisht, because the time is late and I don't have time to answer you. Aber by the Rabbeinu Shleim itaz azach. So vos hot der Rabbeinu Shleim geentfert? Lom ibergein fun der ashchalah. Machin the velt iber, we'll make over the world and we'll go step by step, and we'll try to—

I want to give you to understand how I wove together this maskana. Mitzukei Eretz. She's starting to see now that it's deeper. Whatever happened to her, mitchaneh, mitpnina, sachtifera, beifrai. It's nisht af yetzt, of today, of der minut. This גייט through doros mit doros, things from past weave together. And that's why I talk about Gilgulim. Chana understood, Shmuel, tzadikon, mikorach, mitkayem. And she comes to this realization. Un zi zogt shir of them. Her eyes were opened up. Life, the world, der Rabbeinu Shleilam, of der minut, tzenisht of der minut. Hashem meirech u'machayeh, u'meimis u'mechayeh, tachtifra, beifrai. It's unbelievable. And I want to read you a Medrash in Parshas Vayeitzei. Matronisa she'alah es Rabbi Yosi ben Chalafta. A queen asks Rabbi Yosi ben Chalafta. Amrah lei, she tells him, l'kamah yamim bara HaKadosh Baruch Hu olamo? How many days did it take for the Rabbeinu Shleilam to create the world? Oh, six days. Amar lah, sheishes yom. Six days. K'dichsiv, like it says. Amrah lo, so she says to him, ma hu oseh me'oseh sha'ah ad achshav? What is the Eibishter do from sheishes yemei bereishis till now? Chazar, sach tzait. Vos tut er mit der tzait? Meint zu beishl patert zeit, vi me patert zeit? Vos tut der Ribono Shel Olam a gantsn tog? Hert a maise, a meredike, gezogt, a meredike medrash. You want to know what the Eibishter is doing? You know, today they write away every moment what the ... in the stock market, because he had the minut. ... kukt arayn a medrash. אמר רבי ברכיה, כל לשון הזה ישיבה. הקדוש ברוך הוא יושב ועושה סולמות. The Eibishter makes ladders. משפיל לזה ומרים לזה, מוריד לזה ומעלה לזה. Hert a maise. There was a game when we were kids called shoots and ladders. ... You're all the way on top and you fall down. ... The Ribono Shel Olam ... I'm doing lichvodcha, not lichvodi. I'm saying it like this so you could hear it. The Ribono Shel Olam plays shoots and ladders. ... medrash. ... chas v'shalom ... zogt moichel, I'm doing it lichvodcha. The Ribono Shel Olam plays shoots and ladders. And zi tuts farshteyn. She started to understand. ... כי לה' מצוקי ארץ. The Ribono Shel Olam, these yesodos are developed, un az mezet es un mefarshteyt es, your eyes open up, shira comes forth. Song comes forth because you realize how big it is, how great it is, how enormous it is. Rabbeinu Shlolam, Yidalach, listen to me carefully. We're moving into the zman of Tisha B'Av, after Shiva Asar Tammuz, Tisha B'Av. Tisha B'Av is eternal. It begins from the beginning of time to the end of time, with all the happenings in the middle. We're going to have to talk about this. We're going to have to see the shivas, the three weeks, the nine days, the Tisha B'Av. It's Klal Yisrael, it's destiny. It's big. It's the whole world. I will end with the following vort, rabosai, and this will lead us into the next part of the, so to speak, of the shiur next week, talk about the three weeks. So, maydeh b'Medrash. The Medrash says, ... Tashuri meirosh Amanah. Tashuri, zingen, shiir, meirosh, from on top of Amanah. What is that? What does it mean?

Let's say Shir HaShirim before Shabbos. Pasuk is familiar to them. Tashuri meirosh Amanah, meirosh Senir v'Chermon. What is Tashuri meirosh Amanah? Says the Medrash Shir HaShirim, and it's also in Shemos Rabbah, Amar Rav Yusta: Har u'shmo Amanah. There's a mountain; its name is Amanah. Ad oisoi hahar Eretz Yisrael. It's on the border. Mimenu ulahalan, from there further, is chutz la'aretz. So what does it mean, Tashuri meirosh Amanah? The grenitz? Vos is der grenitz fun Eretz Yisrael, vos me shokt shira? What does it mean? Amar Reb Elazar b'Reb Yosi: K'sheyagiah ha'golus l'sham. When we come back, and we're going to reach that point, we're going to stand on that mountain, and we're going to look back at the golus, we're going to say shira. What does it mean? What does it mean, my friends? We're going to talk a lot about this, but I want you to think, k'pshutei. When we're in golus, we don't understand the pain and the suffering and all the tzchagedies and all the hishtalshelus hadvarim. It's way beyond anyone's understanding. But when we stand on that mountain, the day will come, we'll stand on that mountain and we'll look back at the golus, Tashuri, and we'll say shira meirosh Amanah with emunah. We'll understand, we'll comprehend how we came to this moment, that we're going into Eretz Yisrael, lost loved ones. Tashuri meirosh Amanah. Chana's shira was Tashuri meirosh Amanah. All of a sudden she looks back and she starts to see all her suffering, see altz far Shmuel, see altz far der menut, az zi hot a Shmuel, and then zogt zi shira. Mir tzashem, as like I said, think about it. Think about it. We one day will say shira on all the suffering that we had in golus, bimheirah b'yameinu, amen. You've just experienced another Torah class brought to you by TorahAnytime.com.