Shemos: Moshe’s Nosei B’Ol Im Chaveiro—Feeling Another’s Pain and Helping Again Tomorrow

Transcript

This Torah class is brought to you by TorahAnytime.com. Shalom Aleichem, bruchim haba'im. This week's parasha, we read, Moshe Rabbeinu is in the castle of Paro. Vayeitzei el echav. He leaves the castle to go out to his brothers. Vayar b'sivlosam. The pasuk says he sees their affliction, their suffering. Rashi explains, what does it mean, vayar, vayar, vayar b'sivlosam? So Rashi, nosan einav v'libo lihyos meitzar aleihem. He gave his eyes and his heart to suffer together with Klal Yisrael. What is the pshat in nosan? What is the taich? What does it mean, nosan einav v'libo? Nosan, he gives. Nosan einav v'libo. Vayar. Vayar means to see. You see the pain, the suffering. What is nosan? And what's the double loshon of einav v'libo? There's a pshat from the Alter from Kelm. Nosan einav means he made a picture. He visualized it. That's nosan einav. He made a visual, and he put himself into that picture as if this was happening to him, and that's called vayar b'sivlosam, to be nosei b'ol im chaveiro. Says the Alter from Kelm, when we hear tzaros of others. It doesn't really affect us deeply. It doesn't really penetrate our whole heart and mind. It's something that we hear. In order for it to really affect us, and for us to be a nois b'ol im chaveiro, we need nosan einav to make a visual picture in front of us of the tzarah and put ourselves into that picture to see it. That's nosan einav v'libo. I think with this we could explain and understand pshat in the Medrash. The Medrash says that Moshe Rabbeinu, when he went out, Vayar b'sivlosam, it's not just vayar. The Torah just tells us that he saw, but it actually says, the Medrash, he carried a brick on his shoulder and he was working with them, and he was telling them, Mi yitein mosi aleichem. I wish I could be in your place. I wish I would take your place and die in your place instead of you. And the choirah, the kashya is, what is the great thing that Moshe Rabbeinu is helping them? You think if he takes a brick on his back, it's going to make their load any less? You think it's going to lessen the shibud? You think it's going to make such a big difference if Moshe Rabbeinu carries a brick? And the pshat, with the understanding that we just said over from the Alter from Kelm, is meirdik, and that is that Moshe wanted to put himself into that situation. Moshe Rabbeinu wanted to feel what it feels like. Vayar doesn't just mean to see something from far, but vayar means to actually see it, firsthand, up close, personal. Vayar b'sivlosam, and that's why he takes the brick, and he actually, even better than a visual, he actually puts himself into the picture, and he makes himself part of the problem and part of the matziv, and that's called nosei b'ol im chaveiro. Moshe Rabbeinu is here expressing empathy. Nosei b'ol im chaveiro. How do you do it? Nasaneinu. Made a visual, and he actually played it out, and he was part of the tzarah of Klal Yisroel. Rabosai, if you pay attention to the loshon, nosei b'ol im chaveiro, that's the nusach of the Rishonim, based on the Gemaras, nosei b'ol im chaveiro. It doesn't say nosei b'ol chaveiro. If you are carrying the other person's load, and if you are being mishtatef in his load, then it should have said nosei b'ol chaveiro. Chazal's words are meduyak. Chazal use the words nosei b'ol im chaveiro. It's your ol. It's not only that you're—

Friend has an oil, and you are being mishtatef, and you are trying to alleviate and help and be part of helping his oil. No, it's b'oil, because it's your oil, because you got to make yourself part of it. You got to make yourself involved as if it's your oil as well as his, so it's noise b'oil im, im, chaveiro. There's a beautiful medrash, rabboisai, I'd love to share with you. The medrash, it's a Yalkut on the pasuk in Yirmiyah, perek gimmel, pasuk yud-zayin: Seh pezurah Yisrael. Klal Yisrael is a sheep, a shepsel. Pezurah, spread out all over the world. The shepsel spread out. This is Klal Yisrael. What is the mashal of the seh pezurah and the nimshal to Klal Yisrael? Says the Yalkut, Nimshal Yisrael l'seh. Klal Yisrael is like this shepsaleh, shek'shechoyev loi eiver echad, koyev loi kol eivarav. When one of its limbs hurt, all its limbs hurt. And Klal Yisrael is like this seh, meaning when one Yid has a tzarah, when one Yid is hurting, all Yidden are hurting. And pezurah, even though they are pozer, they are spread out, it could be a tzarah in Eretz Yisrael, it has an effect on a Yid in America. Chazal understood that this is the greatness of Klal Yisrael, that they're seh, shepsalach, tzon kedoshim. What is the seh? Why are we tzon? Because we have this mailah of when one eiver hurts, all our eivarim hurt. I saw in Sefer Bad Kodesh, Reb Berel Plavarsky shlita, yeshiva ponovezh, he asks a question: when someone is not feeling well, someone has a headache, of course his whole body aches. When someone is in pain, his whole body is in pain. What's the groiseh se? Pezura, a special, unique thing about the se, that when one of his eivarim hurt—yeah, when someone is in pain, then his body... Where are you hurting? So you don't say, My foot hurts. You tell him, In my foot it hurts, but I'm hurting, right? Says the Bad Kodesh, says Reb Berel Plavarsky, avadeh you're in pain when one of your eivarim—you have a headache, your whole body's aching, that's true, but it's not aching equally. When the head hurts, you're right, you feel it in all your body. The chiddush of the se is that it feels it equally in all its eivarim. When another Yid has a tzarah, and you're mishtatef in the tzarah, the maila of Klal Yisrael is not that you feel his pain; you feel equally his pain, as if it's your pain, as if it's your eiver. It's as if you yourself are hurting as well as he is hurting, and that's the mashal and the nimshal of se pezurah Yisrael. Notsan einav, a visual. What's the einav, the libo? So einav, we said, is the visual, so what's the libo? I'll share with you a Mechtam Eliyahu. Mechtam Eliyahu says, Noisei b'ol im chaveiroi means that it's not only b'einav, but it's b'libo; it has to penetrate deep into your heart. As in the pnimiyus ha'adam, tief in hartsen, he has to feel the pain. You know, there's something called this tudveib is tudvei in hearts. Breaks my heart. It's deep. That's the nosan einav v'libo. Moshe Rabbeinu is teaching Klal Yisroel what it means to be nosei b'ol im chaveiro. How much and how far does one have to go to be a nosei b'ol? It's got to be visual that he's part of it to the point, libo. It's tudvei in hearts. It goes into his pnimiyus, as the Michtav MeEliyahu says. I wanted to say, and years ago we mentioned this, there's another taich that we could say in nosan einav v'libo. Einav v'libo. Sometimes people have very good bein adam l'chaveiro. They feel other people's pain, but they just don't know about it. They live their lives. They're involved in their lives. They don't see what's going on around them. Then there are others that are everywhere. They know of everything that's going on, but they can't shtel tzu to deeply feel the other person's tzara and to take it personal, and it should affect them. You need both. You need nosan einav. You need to see. You need to look. You need to search out, to pay attention. Your eyes.

A Yid's got to pick up when another guy is in tzara. We could be in a shul, we could be in a yeshiva, in a group of people. We don't even know that the other guy is hurting. Why? Because we're so focused on ourselves, on our daily lives and our problems, that our eyes don't see what's around us. Others are suffering. Nosa einov. You need to be able to look and see. And then you need the maila, and you need the point of libo. Then you got to have it that it should affect you. You could see and it doesn't affect you. Many see and it doesn't have an effect on them. Many would have effect on them, but they just don't see it. There's a very nice maise from the heilige Kapishnitzer Rebbe, zich tzaddik livracha, the Friediker Kapishnitzer Rebbe. He knew of a person that was in a difficult situation, and financially he needed help. The brother of this person was very rich, but the brother never helped his sibling that needed help. Kapishnitzer Rebbe made an appointment to speak to the brother about his brother's financial situation. So he made an appointment to speak to him. He comes down to his office, and he begins giving him a whole story about a Yid that's in trouble and that he can't sleep at night because he can't pay his bills and it's affecting his family, and he builds up the whole tzara for what it really was. The Yid, like every other Yid, gets moved. It touched his heart. It's a terrible story. The lev was there. He was a good Yid. He had a lot of... Caring for others. Rebbe, who should I make the check out to? And the kapitznitzer Rebbe picks his eyes up and looks at him, Make it out to your brother. This Yid was a giver. This Yid cared. He just didn't see what was around him. He just didn't realize, in his own daled amos, in his own circle, that his own brother was falling and faltering and couldn't make it. So you need both, nosan einav. You need to keep your eyes open to see, and once you see, you need the libo. There's a beautiful medrash. The medrash says that when HaKadosh Baruch Hu—I'm sorry—when Moshe Rabbeinu complains to the Eibishter, Ribono Shel Olam, Klal Yisroel, look at what they're suffering in Mitzrayim. Lamah ra'osah la'am hazeh? Why are you doing such bad to the people? Lamah zeh shilachtani? U'me'az diber bishmecha, heira la'am hazeh. He complains to the Eibishter on the plight of the Yiddishe kinderlach in Mitzrayim. Chazal tell us, b'oisah sha'ah bikshah midas hadin lifgoa bo. The midas hadin wanted to strike Moshe. How you talk? You talk like this? Chutzpah tzereddah zois, says the Ribono Shel Olam. HaKadosh Baruch Hu says, Hanichu li. Leave him alone, bishvil kavod Yisrael diber. He speaks for the kavod of Klal Yisrael, and since he's talking for the kavod of Klal Yisrael... Let him. We always explain pshat in previous shmuzen and shiurim. If you're doing it for kavod Yisrael, megamred nazoi. You can be a little forceful when you're being a sanegurya for Klal Yisrael. When you're talking on behalf of Klal Yisrael, you could be a little more forceful, and especially if you're the manig, that's your job, that's your tafkid. So that's the Hanach, leave him alone. Middas hadin, don't be pogea in Moshe. He's mochel, he's forgiven for what he has said. Once heard a meorerdik pshat, a different deher, a different explanation of why Moshe was forgiven for speaking lamayreios olam hazeh. It wasn't Moshe talking; it was the tzaros that were talking. Iyov also spoke against the Ribono Shel Olam. The pasuk says, Iyov sheloi b'daas medaber. Iyov speaks; he doesn't know what he's saying. He can't be taken at his word. He has a patur ones. He's an ones. What's the ones? His tzaros are talking and not him. It's not really him. He's talking from a point of his tzaros. This nisht er redt; the tzaros redn. This was the pshat by Moshe too. It was Moshe talking from a point...

of the tzaris and the meila, he wasn't held responsible for what he said. Reb Tzion Shechter, zatzal, in my shiur, he added to explain: Moshe Rabbeinu was not talking because of himself, because he wasn't in the tzara. So he was only talking because he felt the pain of Klal Yisroel. So that what was talking was the pain of Klal Yisroel, not Moshe. Moshe wasn't talking because he was in pain. Moshe Rabbeinu was talking because Klal Yisroel was in pain. So it's not Moshe talking; it's the pain and the yissurim itself of Klal Yisroel that are screaming out, through the throat and words of Moshe Rabbeinu. This is what it means to be nosei b'ol im chaveiro, and to consider as if that the tzara is actually your tzara. What does that mean? You mamash feel yenem's tzara to the point that you don't even exist, and you could scream out, Lama rei'osa lama zeh. I would like to add another pshat in why Moshe Rabbeinu was not held responsible. Why Moshe Rabbeinu was not held responsible for saying, Lama rei'osa lama zeh. Could be we could say a pshat, because I saw the Alter from Kelm says, HaGavurchi, he throws in, that when Moshe spoke the tzaros of Klal Yisroel, it wasn't the tzaros of Klal Yisroel; it was tzarah d'Shechinah. It was the tzarah Shechinah that was bothering him. Knowing that the Ribono Shel Olam has tzar, the Klal Yisroel has tzar, as the Alter from Kelm. So maybe that's why, lama re'osa, lama, that was overlooked because he was mourning the kavod of the Eibishter, the tzaar haShechinah. So Ribono Shel Olam is saying, You don't mean you, you mean Me. Machul, I accept. But one thing we see for sure, that Moshe Rabbeinu sees the tzaar of Klal Yisroel, and right away in his mind he internalizes the tzaar to such a point that he himself gives a scream, Lama re'osa. He can't be sovel it. And ultimately it leads him to start thinking of the tzaar haShechinah. How does the Ribono Shel Olam feel when Klal Yisroel is b'tzaar? The Alter from Kelm and his talmid, Reb Yerucham, speak at great length how we don't know much history of Moshe Rabbeinu. Who is Moshe Rabbeinu? Why was he chosen? So maybe he was chosen even before he was even born. He was born noled mol, by his moli orah. He was a hecher neshama, something we could discuss. But l'choira freg in ale baalei mussar, could you give us a little history of the person that was chosen to this great position of being Moshe Rabbeinu? What is in Moshe's resume that makes him roi to be Moshe Rabbeinu, to be chosen to be manhig shel Yisroel? Says the Alter from Kelm and Reb Yerucham, you see in the Torah what it is. If the Torah tells us these stories about Moshe Rabbeinu. That it's Vayeitzei el echav vayar b'sivlosam, and that he goes and he kills the Mitzri, and then the next day he goes and he starts defending the Yid that hits the other Yid, and then he goes to Bnos Yisroel and he protects them. Noise b'ol must be the gadlus of Moshe Rabbeinu that earned him his position of being Moshiach shel Yisroel. L'choira, the Torah is trying to tell us, was Moshe degressed to tzaddik? Probably, but that's not what we find in the Torah. He was degressed to noise b'ol. That's what we find. His empathy was so stark, was so much, that he was moser nefesh for it. Yeah, okay, right here is what makes Moshe Rabbeinu and what gives Moshe Rabbeinu the koach to be the Moshiach shel Yisroel. But you know, rabosai, we have to me'ayein a little bit. Moshe Rabbeinu was not only picked to be the manhig, he's also picked to be Rabban shel kol Yisroel, the rebbe, the Moser haTorah, the rebbe of all Klal Yisroel. He was also a navi. He was also a melech, koin briskarov; he had a din melech. So he was a lot more than just the manhig. Why Moshe Rabbeinu?

Noiseh b'ol. Okay, that's a quality that every manhig has to have. He has to care about the tzibbur. But why is noseh b'ol the reason that he became Moshe Rabbeinu, the moshiach Torah Rabban shel kol Yisrael? You look at the Mishnah in Avos, Mem Ches Kinyanei HaTorah. One of them is noseh b'ol, but it's not the first one. It's not the starting one. It's one of them. So how are we to understand noseh b'ol? Yes, the manhig, but noseh b'ol, Rabban shel kol Yisrael? Why is he being chosen as Rabban shel kol Yisrael? I think we could say a pshat, rabosai, based on another shtikel from the Alter from Kelm. The Alter from Kelm says that actually Moshe Rabbeinu's empathy is not only a bein adam l'chaveiro, but it actually is rooted deeper in v'halachta bidrachav. Moshe Rabbeinu, he excelled in v'halachta bidrachav. And just like the Ribono Shel Olam is, Ki yadati es machovav, the Ribono Shel Olam is nosa v'nosein v'libo tzaros of Klal Yisrael, he goes in the ways of the Ribono Shel Olam. He was mekayem v'halachta bidrachav. As a matter of fact, the Alter from Kelm points out that that's actually why that's the first mareh that he sees, the sneh. What is the sneh? The sneh is, Imo anochi. I'm in the sneh. I'm with Klal Yisrael, Ki yadati es machovav. I'm suffering together with Klal Yisrael in their pain. This is the first vision that he gets, says the Alter from Kelm, because the Ribono Shel Olam is trying to tell him, You excelled in v'halachta bidrachav. What you've been doing all these years, having empathy and being nosei b'ol, that's Me. Lech, lo yeshia es Yisrael. Go now and be the Moshiach Klal Yisrael. You go now, be the Moshiach Klal Yisrael, because you're mekayem a v'halachta bidrachav. Now we know that part of being Moser haTorah, Moshe Rabbeinu had to be peh el peh, daber boi, Shechinah medaberes mitoch gronoi. He had to be mamash dovuk to the Ribono Shel Olam, ki'ilu he turns into the throat of the Ribono Shel Olam, Shechinah medaberes mitoch gronoi. So how does Moshe attach so much to the Eibishter? How is l'dovkah boi? How does one attach? V'halachta bidrachav. And the Ribono Shel Olam is saying, in this nekudah, you excel to the point that you're mamash like I, exactly. Mosan einav v'libo is the same lashon Rashi brings by the Ribono Shel Olam. When the Ribono Shel Olam feels machoiv, it's also einav, libo. The Ribono Shel Olam also is nosei b'oil of Klal Yisrael. Reb Yerucham explains, in Daas Chochmah UMussar, we think nosei b'oil is a bein adam l'chaveiro. He said actually it's a very deep and important bein adam laMakom of v'halachta bidrachav. Mahu af atah. Says Alter from Kelm, this is the herd, this is the sneh. The sneh is saying, U'leidia. I quote the words, it's such a beautiful pshat. Leidia shemin ha'urav kvar hisragel l'kayem v'halachta bidrachav. The Ribono Shel Olam is telling Moshe Rabbeinu, you understood Me. You were toifes what I am, who I am, My essence. We find later in Parshas Mishpatim, by Matan Torah, when the Shamayim opens up, Vayar'u es Elokei Yisrael, the pasuk says. They see the Ribono Shel Olam. V'atzilei Bnei Yisrael see the Ribono. What do they see? V'sachas raglav k'ma'aseh livnas hasapir. Under the Ribono Shel Olam's throne is a brick. Says Rashi, the brick is there to remind the Ribono Shel Olam of the tzaros of Klal Yisrael Mitzrayim. That's Elokei Yisrael. That's Hashem's essence. By Torah, Matan Torah, in order to have Kabbalas HaTorah, in order to internalize Torah, you need to—

Understand the essence of the Rabbeinu Shleilam. In order, because Torah is the darkei Hashem, yeniv v'lachta bidrachav. So the Rabbeinu Shleim is saying, Who am I? It's a famous question, everybody: Who am I? The Rabbeinu Shleim says, I'll let you know who I am. You know who I am? Sachas raglav kema'aseh livnas hasappir. That's who I am. What is the yedias Hashem, to know, to know Hashem? What does it mean to know Hashem? The Rabbeinu Shleim tells us, I'll tell you, you want to know who I am? I'll tell you who I am. Ayar lihei Yisrael. You want to see who I am? I am the sachas ragli kema'aseh livnas hasappir. I'm a nosei b'ol with the tzaros of Klal Yisrael. That's who I am. There is nobody who emulated me more than you. You understood me. You understood what the essence of the Rabbeinu Shleim is, and that is needed in Torah, because Torah is darkei Hashem. Torah is the understanding of haderech shel Hashem, the way of Hashem. And mimeila Moshe Rabbeinu not only becomes the manhig because he's nosei b'ol. Yes, nosei b'ol. You have to be the manhig, you have to care, you have to have empathy. But it's more. He becomes the rabban shel kol Bnei HaGolah, the rabban of Klal Yisrael. He becomes the mouthpiece of the Eibishter, the Shechinah medaberes mitoch gronoi. Because he and the Ribono Shel Olam become as one. He's mekayim l'davka boi, to be dovuk in the Eibishter, literally attach himself to the Ribono Shel Olam. So we have a moiridike deher, a moiridike deher. The maila of nosei b'ol is a bein adam l'chaveiro for sure, and it's even more because the person becomes one, connected to the Eibishter. And now we're going to learn, actually, there's a third inyan in nosei b'ol im chaveiro. I saw a beautiful, beautiful pshat from the Alter from Kelm, very interesting. He has so much Torah on this topic. You see from the amount of Torah that the Alter and Reb Yerucham speak about the nosei b'ol, how important it is and how essential it is in Yiddish and what it means to be a ben Torah. There's a very interesting medrash. The medrash says that Moshe Rabbeinu is very much like a different shofet that we had, a different leader that we had, and that he is Gideon. Gideon, the malach comes to him, and Gideon right away is on the attack. Wait a minute, Ribono Shel Olam, You made miracles in Mitzrayim, we read about Yetzias Mitzrayim. How come Yidden are suffering? Ooh, HaKadosh Baruch Hu says, Wow, I like Sanegoria, people who speak in defense of Klal Yisrael. Leipikechachazu become the leader, the shofet. Moshe is the same as Gideon, says the medrash. Zogt the Alter from Kelm, by being noisei b'ol im chaveiroi, that was Sanigorya al Yisrael. So the noisei b'ol, that he was caring and showed empathy, is the same as speaking defense of Klal Yisrael. How is that connected? Maybe later when he said, Lo amari oiso, lo am hazeh, that's speaking in defense of Klal Yisrael, but that happened later. It's from meirdike pshat. I can't tell you how much I enjoy the beauty of this pshat. It's a meirdike pshat, rebbe, hafla v'fela. Sanigorya al Yisrael? He wasn't speaking sanigoria; he just had empathy. Later he spoke sanigorya al Yisrael, but he was already chosen before when he was noisei b'ol. Says the Alter from Kelm, hachidush nifla. The actual act of being noisei b'ol is sanigoria in defense of Klal Yisrael, because when in this world you're noisei b'ol and you show that there's a problem and you're concerned and you want to solve that problem, it becomes his'orerusa d'letata. It becomes an his'orerus from here, which makes an his'orerusa d'le'eila on top, and now the Ribono Shel Olam gets involved and says, Okay, I have to also pay attention and resolve the tzaros of Klal Yisrael. Hafla v'fela. The koach of noisei b'ol im chaveiroi...

Going up on the ladder. First we're learning noisei b'ol is empathy. It's a menchlech, it's a heart, it's a bein adam l'chaveiro. Then we learn, no, it's actually a chelek zach v'halachta bidrachav. You're mamash being like the Ribono Shel Olam. Now we're learning from the Alter from Kelm, by being noisei b'ol, that itself is me'oir that the Ribono Shel Olam should bring the yeshuah. Yishu'asa d'l'sata is yishu'asa d'le'eila. By you caring, mimeila the Eibishter has to go into action and care and resolve the tzar of Klal Yisrael, haflu vafela. So by Moshe Rabbeinu being noisei b'ol, he was actually being sanigoria shel Yisrael. You see, rabosai, that even the Eibishter, the Baal HaRachamim, and the Ribono Shel Olam never forgets, still needs his'oirus. He needs an his'oirus d'l'sata. I thought about this Alter from Kelm so many times. What does it mean that the Ribono Shel Olam has to be awakened, mis'orer to the tzar of Klal Yisrael? What's the taich? The Ribono Shel Olam cares about Klal Yisrael. He needs to have an his'oirus to be an awakening to the tzar of Klal Yisrael to help them. I'll tell you a ma'aseh d'Rabbi Yerucham. Rabbi Yerucham says the Ribono Shel Olam actually puts a brick under His throne to remind Him. Why does the Ribono Shel Olam need to remember? The Ribono Shel Olam can't remember? The Baal HaRachamim, Ribono Shel Olam is the Baal Chesed. He remembers everything. Ein shikcha lefanecha. Ribono Shel Olam forget? Why a stone to remind him? Says Reb Yerucham, Ribono Shel Olam is telling us, what does it mean to be a noisei b'ol? You need to constantly do remembering. You need to constantly awaken to be mis'orer, to help and to get involved, because nature is that one day you hear it, and then the next day it becomes old news. It's not that the Eibishter needs a reminder. Ribono Shel Olam is teaching what it means to be a noisei b'ol: to constantly remind yourself, yadan daf hilch, that the other person needs help. It's hatzalas nefashos. I think the his'orerus is from here. It's not that pshat Ribono Shel Olam needs to be reminded. Ribono Shel Olam is saying, what does it mean to be noisei b'ol? It means to his'orerus. It means to rekindle the importance. It's to be reawakened. It's to be mechazek day after day, and to be reminded, yadan daf hilch. The other person needs our attention. The other person needs that we should get involved. It's the essence of noisei b'ol, and not that the Eibishter needs a reminder. Noisei b'ol needs a zichron to constantly remind. It needs an his'orerus l'lasata. And this is all the lomdus, the oymek of Moshe Rabbeinu's nosan einav v'libo, to constantly give, to remind. We're going to learn later in the shiur, Vayeitzei b'yom hasheni. He goes out on the second day. Why b'yom hasheni? It's second day. Says Reb Simcha Zissel Broide, zecher tzaddik livrachah, he said a meiredige vort: People are noisei b'ol. They help a guy, okay, but the next day, all right, they already did it. They already helped. To go back again the next day, vayeitzer b'yom ha'sheni, to constantly, to constantly go back. Not to be happy with what you've done, but to keep on going further. Maybe the guy needs more help, and maybe this guy needs help. Vayeitzer b'yom ha'sheni. Noisei b'ol is not a one-time giving. Nosei b'ol, constantly giving. In order to be nosei b'ol, you have to constantly be on call. To be nosei b'ol, you have to be constantly on call. People are nosei b'ol. There's no day and there's no night. You're able to do it throughout the day, throughout the night. Think of an on-call. On-call is a way of being nosei b'ol. There's no time, and it just keeps on giving. The next call and the next call, that's called nosei b'ol. I once heard from my rebbe, Rav Pam, zecher tzaddik...

What is a gadol? Rav Pam said, a gadol is measured by how much he lives for others and not for himself. A gadol means how much does that person selflessly live for others. I believe that in this pasuk, Vayigdal Moshe, Vayetzei el echav, vayar b'sivlosam, we could learn this lesson. We could see this yesod. Vayigdal Moshe. Moshe gets big, Vayigdal. Vayetzei el echav, and he goes out to his brothers. Alter from Kelm explains the Vayigdal. He was actually either 20, 40—you have to see all the different midrashim. He wasn't a little child, just became a bar mitzvah. According to some pshatim, he was. He became 13, he became a bar mitzvah. That's Vayigdal, pashut pshat. But according to most midrashim, he was way past 13. He was possibly 20, possibly 40. So what's Vayigdal? The Alter from Kelm learns Vayigdal b'veis Paro. He became a big minister in the house of Paro. And af al pi kein, and nevertheless, he went out, Vayetzei el... he gave it all up. So the Torah is trying to tell us the greatness of Moshe, that he gives up his position, his ministry, his status of sar for the sake of Klal Yisrael. Some sefer learns a different pshat, rabosai. Some sefer says Vayigdal. He became a big person. He became a gadol because Vayeitzei el echav. He went out to his brothers, Vayar b'sivlosam. This is this taitra, boisai. What is gadlus? What is greatness? A great person is a person who is able to be busy selflessly, not with himself but with others. That's gadlus. I saw a meirdike pshat, l'sheim the Imrei Emes. Vayar b'sivlosam, says Imrei Emes, that's all he saw. Vayar, that's all. All his things that he saw was b'sivlosam, morning, night, that's all that was in front of him. Vayar b'sivlosam. This was all that he was able to see. You talk to him about this, that, no, he couldn't focus on vayar. All his focus, everything he saw was b'sivlosam, the tzaros of Klal Yisrael. This brought him l'kuti Yehuda, the name of the Imrei Emes. How does one achieve this noisei b'ol, this great madrigah of noisei b'ol im chaveiro? I saw the Alter from Kelm in the shmuzen about noisei b'ol says, we have it inherently anyway, because ichud hanefashos. We all chipped from the same nefesh. We're all one big nefesh. We're all one united nefesh. What separates us is the gufim, the body, the chomer. The more chomer, says the Alter from Kelm, the more we're separated from the other person. Noisei b'ol chaveiro means that I'm chip away at me, my gashmiyus. And I start looking at us. Automatically, there's an hichon nefashos. I once wanted to say a pshat. People always ask, how did Moshe Rabbeinu know he was a Yid? How do you know it was his brothers? How does he know? We don't find anywhere in the Medrash anyone told him that he was a Yid. So pashut, you have to say basya. She was a Yid. She was Jewish. She was bringing up Moshe Rabbeinu, מסתמא. She was teaching him Torah tzivah lanu Moshe, מסתמא, right? מסתמא. She was telling him, you know, in Europe they used to sing, Lidalach, these lullabies: You should become a talmid chacham and a yarei shamayim, my dear kin. Right? They used to rock the baby that way. מסתמא she rocked Moshe to sleep every night, and davened when she lit the candles Friday night. That's my Moshel zal zayne a Yid. And Moshe knew he was a Yid. Rabosai, I always said a different pshat: maybe, maybe, maybe he didn't have to be told. He felt it. Hichon nefashos, the attraction came from within. Vayigdal, he became a bigger person. He cut away all the chumriyus.

He started looking for the truth. U'meileh vayetzei el echav. He was drawn to go out, one Yid like a magnet to another Yid. What stops the magnet is when you have a thick wall, so the current can't catch through a thick wall. Chomer, the gashmiyus. So what do you really need? And this is another Chasam Sofer: Vayetzei el echav. Vayetzei, says Chasam Sofer, you have to go out of yourself. We're so wrapped up. We're so deep within us, me, myself, that we don't have him, the other person. Vayetzei, you got to go out of zich a little bit. You got to go out of the wall that you're behind, of me, my life, my problems. And meileh, you'll go el echav automatically, possibly. The Chasam Sofer doesn't speak it out this clearly, but that's probably maybe what he means. El echav, automatically it's el echav. Vayetzei, if you go out of yourself, then you'll go el echav like a magnet; you'll get attached. U'Moshe Rabbeinu vayigdal. Meileh, vayetzei, and meileh el echav. Pasuk says, Vayar bisvlosam. Notice it doesn't say, Vayar sivlosam. It says, Vayar bisvlosam. What does it mean, bi? Bi-sivlosam. It should say, Vayar. He saw their pain, their affliction. Medakdek the pshat, rabosai, is he didn't see their sivla; he saw bi-sivlosam. He looked deep into it. He concentrated. He put thought into their sevel. Why? Because he wanted to see how he could help them. When a person is a nosei b'ol im chaveiro, he hears the story and he goes, Oy. That's not yet fully. Nosei b'ol im chaveiro. Nosei b'ol im chaveiro means he concentrates, he puts his mind to it, to fully understand the sevel so he could see how he could help. He put himself b', byar. He saw b' deeper into, tzarah gedolah in the sivla, to see what he could do to help. I know that many learn the pshat. What does it mean, Vayar b'sivlosam, nasan einav? What is nasan einav? Einav. We said in the beginning of the shiur a few pshatim. There's another pshat that the mefarshim say. Nasan einav means that he put his eyes to see what he could help. He got to see what you could do. That's nasan einav. It's not enough to listen, but you got to see what you could do. Nasan einav, to jump into action, to do. You know, a lot of times people tell a person his woes. The other guy has empathy, and, I feel bad for you. That's very nice, beautiful. At least you have the time to give him. You know, time is also money. Time is also kost epes. Zech gut. But you have to do more. You got to jump into action. Nasan einav, to see what you could do. We find in the Medrash, the Medrash says that as soon as Moshe Rabbeinu saw their pain and suffering, he quickly went into action. He went to Basya. To go to Paro to convince them to let them have off Shabbos by explaining they need a day of rest, otherwise they can't work. So you see right away, l'maaseh, it's nishnar noisa b'ohel, mitakreches, but noisa b'ohel, l'maaseh, to see what you could do. I think we could say a meyridike, meyridike beautiful drush pshat, rabosai. The way we explain noisa b'ohel, it's actually both. You need to have the feelings and feel for the other person, but you also have to do for the other person. We find when Moshe Rabbeinu was put into the yar, he was put into the Nile, Vatisatzev achoso meirachok l'daas mah ye'aseh lo. Miriam stands, bat dai, stands nearby, meirachok, from far, but standing there to see what's going to end up with Moshe Rabbeinu. Interesting, Miriam, she's there. The Baal HaTurim actually says that Aharon HaKohen was there. It says in the pasuk that Basya sees, v'hinei naar bocheh. The question we'll ask: naar, Moshe Rabbeinu was a toddler.

Wasn't a naar. Naar is much older. Rashi says, Koloi k'naar. There's a lot of drush and pshat in that, because l'choira naar means that it's a mum. If a toddler has a voice that's that of a naar, something wrong, right? Baal HaTurim says, V'hinei naar bocheh is actually not Moshe. V'hinei naar bocheh is Aharon HaKohen. V'hinei naar bocheh is Aharon HaKohen. He's the naar. Says the Baal HaTurim, Hinei naar bocheh is gematria Aharon. So it's actually Aharon who is standing there and crying. It's actually Aharon HaKohen who's standing there and crying. Vatachmol alav. Vatachmol alav, Basya, because rachmanus, because she sees how a brother like Aharon, a young boy, how he's able to cry for his brother and the brother's tzarah. Vatachmol, and she said, Miyaldei haIvrim zeh. The drashim say that actually the Mitzriim also had to throw their babies into the ocean, to drown their babies. So how did she know miyaldei haIvrim? And the answer is because Aharon, gevein far zayn bruder is muz zayn, that this child that's in the ocean is from a Yiddishe shtub. Vei tifateha rabboisai. So we have Miriam is standing meirachok ladas mah yei'aseh loi. Aaron is standing next to her and crying. Could be that the chiluk Miriam and Aaron is as follows: Miriam is older and she could do something. So she stands lodas mah yei'aseh loi. And we could also say, in the words yei'aseh loi means what she could do for him, even though it's not pashut pshat, but whatever it is, she was there to guard and to get involved in how to help Moshe. Aaron couldn't do that. Aaron was much younger, so he showed lev. Aaron, he cried. Miriam was nosan einav. Miriam sees what she could do. She's standing to watch to see what she could do. Aaron is giving lev, and this is together, united, nosan einav v'libo, what the mishpacha, the family is all about. I saw a very nice pshat in a sefer called Pri Chaim from the Komarna Rebbe. Nistamu eineihem v'libam shel Yisrael. When Yankev dies, there was a stimas einayim and a stimas halev. Zogt the Komarna pshat: they lost the person of empathy to listen to their tzaros. Now they're getting it back in Moshe Rabbeinu. The galus was there was no person that was able to give einayim valev for them. The geulah begins with now Moshe is bringing back someone who was nosan einayim valevam for them. I think we can say a very interesting deher for shoivavim. I saw in the Haggadah Sheiris Menachem, it's one of the visions of Rebbes. He says an interesting pshat: Nistamu einayim valevam shel Yisrael b'Yaakov. We think it means that they lost hope. He says it means more than that. Their eyes became blocked and their heart became blocked with tumah when Yaakov passed away. The galus begins, and the tumah of the galus sets in. The eyes become not pure. The heart becomes not pure. The machshavos become not pure. So how you mesaken that? How do you fix that? You take the einayim valev and you bring it back to helping Klal Yisrael, to be noisei b'ol im chaveiro, and that's the tikkun on how to purify the eyes and the heart. So me'orer the mussar for shovavim. Shovavim is a zman of tikkun for the einayim, for the lev, and yemei kedushah. One of the things we could do to do teshuvah, to do—

Tikun is take the einayim for positive, to help another Yid; to take the lev and feel empathy for another Yid; v’dem, that mekasher and you kosher, you purify, you sanctify, you fix all the tumas einayim and the tumas halev. Moshe Rabbeinu, with the nosan einav v’libo, corrected. He fixed the nistamu eineihem v’libam shel Yisrael. Rabosai, I would like to give you a meyudik pshat from the Ivitz, from the Yaaros Dvash, a meyudik pshat. Yonason Eibshitz says that, meyudik, he says that we find that Levi didn’t work. Levi didn’t work in Mitzrayim. Why does Levi not work in Mitzrayim? Pari wasn’t mechayev them. Again, az a tzaddik Pari. Pari is such a kind soul that he’s mevater on shevet Levi. So the pashut pshat is that Levi didn’t give in. Levi never started. They weren’t lured into the avodah, so he couldn’t do anything to them. It’s hard to understand that, because lemaaseh they lived in his country, and mistama he had a police force with an army, and if he wanted to force them to work, lichoira, in pshataveh, he would have been able to make them work. So why did he not want them to work? Why was he not mechayev them to work, says the Yaaros Dvash? Because he saw mitztagnin, he saw in the stargazers that the Moshiach shel Yisrael will come from shevet Levi. And he understood, rightfully so, that if the Moshiach shel Yisroel will not have the maila of noisei b'ol im chaveiro, he cannot be the Moshiach shel Yisroel. And if he doesn't work, so he wouldn't feel the pain, and therefore he couldn't be a noisei b'ol; he could never be Moshiach. So what he did, he was trying to eradicate, to uproot, to do away with the Moshiach shel Yisroel by not letting the entire shevet Levi work. And Moshiach shel Yisroel, even Paroh understood, needed noisei b'ol. And he figured if the person isn't working, he could never be a noisei b'ol. What was his big mistake? Not he understood Moshe Rabbeinu. Heישט פארשטאנען וואס Moshe Rabbeinu is, nor did he understand what a Yid is, that a Yid is capable to be a noisei b'ol even if he's not in the tzar, even if it's only the other person's tzar, to the extent of a Moshe Rabbeinu should be a noisei b'ol on something that's not his tzarah, and to be in the palace of the king and to give it all up, he couldn't imagine. A goyishe kop, this Nishfashtanen, a goyishe kop could never fathom such a thing. This is what it means to be noisei b'ol. It's a Yiddishe midah, sephurah. It's unique to the attributes and the DNA of a Klal Yisroel. There's a pasuk, Lev yodea maras nafsho, u'v'simchaso lo yismach zar. It's a pasuk in Mishlei, Yud-Beis. Someone who is a zar, he's a stranger, cannot be part of the simcha of Kabbalas HaTorah, says the Medrash. Lev yodea maras nafsho, b'simchaso lo yismach zar. The outsider cannot be part of the simcha of Torah, of Kabbalas HaTorah, u'Yisrael. Yisrael is a big person, yet since he wasn't in the shibud of Mitzrayim, says the Yalkut Shimoni, Yud Ches, pasuk chaf-zayin in Mishlei, since he wasn't part of the shibud, he could not be part of Kabbalas HaTorah. Noisei b'ol. He didn't have this maila of noisei b'ol chaveiro. So you call the zar, you call an outsider. You're not sad pezurah. Remember we spoke that how did Moshe Rabbeinu become the Moser HaTorah, the rabban shel Yisrael? It's because he was a noisei b'ol. Someone who's not noisei b'ol lacks a very important kinyan that excludes him from being part of Kabbalas HaTorah. U'b'simchaso lo yismach zar. Pari understood that if a person's not a noisei b'ol, he can't be part of the geulah, the Moshi'ach of Yisrael. He understood that. The Velt has a kasha.

So if Yisroel couldn't come to Matan Torah, he couldn't be part of the mekabeli haTorah because he lacked the noisah b'ol, the fact that he was working in Mitzrayim. So how did Levi? Levi, we said, didn't work in Mitzrayim. If Levi doesn't work in Mitzrayim, how was he given a piece? How was he able to be by Matan Torah? The Mishnah Berurah brings down, yadua, it's Mishnah Berurah siman taf ayin gimel, kar pas. Why do we kar pas? Samach perach. It's the 600,000 that worked. You make the cheshbon, it's with Levi. If you don't have Levi, you don't have 600,000. But Levi didn't work. Aveisai, Levi didn't work. The chamamisha kasha pella. How do you have samach perach? The Teretz, rabosai, could be with the Shlah. There's a me'irdike Shlah. The Shlah in Derech Chaim says, if you look in Parshas Veira, it speaks about Klal Yisroel, Reuven, Shimon, Levi, veelu shmos bnei Levi, veelu shmos, shmos bnei Levi. When it comes to Levi, we emphasize the names of the people. What's the names of Levi? There's a special uniqueness to the names of Levi. The Medrash tells us, it's a Yalkut, Yeshaya, remez tof mem tes, all the names of Levi and Levi's children and grandchildren were all named after the galus and the suffering of Klal Yisroel. Gershon, ki geirim heim baaretz. Kehos, shineim keios, grinding of the teeth. Merari, vayimaru chayeihem. Miriam is because of maror, Miriam, maror. It's a Yalkut Shimoni in Parshas Shmos. Mishpachas haLivni. It's one of the family names of Levi, Leveinim. It's those bricks, remember? Livnas hasapir. The Rabbeinu Sholelem has the livnas hasapir, the leveinim. Also, Levi had his livnas hasapir. He had his brick to remind him, and that is his children, that every time his family, the name, Ach, Livni, Leveinim, he had to remember. So the koach of Levi is to constantly carry the tzaros of Klal Yisroel. And even though they weren't part of it, but they were part of it. There's a beautiful Sfas Emes in Bamidbar, Likutim. Sfas Emes says, why did Levi get, why was he zoche, why was he given that he should sing shirah in the Beis Hamikdash? Says Sfas Emes, because Levi in Mitzrayim used his voice in tefillah, to daven, to daven for the tzaros of Klal Yisroel. They weren't suffering, but they were davening. And because of that, they were zoche to say the shirah, the shishbachos, all the tefillos that went through song in the Beis Hamikdash. Levi was zoche because he davened in Mitzrayim for the brothers, for Klal Yisroel. Just because someone isn't suffering doesn't mean he's not suffering with the other person's suffering. Many tzaddikim, many tzaddikim, they carry the pain of Klal Yisroel in such a way that they suffer tremendously from it. I think maybe we can understand now why we break the middle matzah. Why do we break the middle matzah? All kids come home from school, they're taught we break the middle matzah because Levi. Levi was not part of the shibud. So we break the middle matzah, Imoi anochi b'tzarah, that they should be part of it. I think, rabosai, efsher punkt fakert. They break the middle matzah, Levi, because he was part of it. Even though he wasn't affected directly, he was extremely affected. He was broken by it. The breaking of the middle matzah is that Levi was not not part of the shibud. He was so much so part of the shibud. And to show that he was part of the shibud, we break the middle matzah, Levi. Levi was broken. It affected him. It affected him. And this Pari couldn't understand how one person could be so affected in the tzar.

of another, to the point that he is the one who is suffering. They say over, a rebbeim told me a story from the Harosteipler. I don't know much of the history, but the story stood with me for many years, that the Harosteipler Rebbe went through a surgery without anesthetic. And when the doctors asked him in bewilderment, How were you able to do it? he says, I'm used to pain. All the years I heard so much suffering from Klal Yisrael, I'm numb. This pain pales in comparison to the pain that I feel throughout the years of all the tzaros of Klal Yisrael. When it becomes your pain, yenem's is yours. Seh pezura. That's the ultimate nais b'olam, chaver. I'd like to tell you, rabosai, a ma'aseh pshat from the Imrei Emes. The Imrei Emes is on a Gemara Megillah, yud aleph amud aleph. The Gemara says that a person must be part—he must make himself part of the tzaar of the klal. When the klal is suffering, you too need to suffer. The raya the Gemara brings, interestingly, is not from Moshe, Vayar vayeitzel echav. The Gemara doesn't bring it from here. The Gemara brings it that later on in the milchamah of Amalek, Moshe had to pick his hands up so Klal Yisrael kedavin, right? So when they picked their hands up, when he picked his hands up, Klal Yisrael was winning. When he put his hands down, Klal Yisrael was losing. What did he put underneath his arms to keep them up? He took a stone. Says the Gemara, he could have taken a comfortable thing. He could have taken a pillow, but he had no pillow. And the answer is, since Klal Yisroel wasn't tzara, he put a rock. Like we have the concept of when a person tisha bav goes to sleep, he puts a rock instead of a pillow under his head. Frekt Imrei Emes, but very not correct example. We should, l'choira, he doesn't answer this way, but we should have brought the raya from here. Here he was not part of the tzara. He was in the palace, he had comfort, Vayetzei elechav, and he went out and he gave it up to be noisei b'ol. But there, in the milchemes Amalek, he was part of the tzara too, and he's the leader, and they're having war against Klal Yisroel, so of course he's part of the issue and the tzara. So how do we see that a person should include himself in the tzara of the rabim when it's not the rabim, it's his tzara? So moiridike ara. The raya should have been in a case where the person is not b'tzara, and nevertheless he is mishtatef b'tzaar hatzibur. But here Moshe was also b'tzara. It was a war against Klal Yisroel that he was there. Says the Imrei Emes, the Gemara is focusing, and the Gemara is fataytching on Moshe Rabbeinu, that Moshe didn't see his own tzara. Moshe only saw Klal Yisroel's tzara. And because of that, he put the rock. He didn't put the rock because he was b'tzara. He didn't even notice his own tzara. He put the rock mishtatef with the tzara of Klal Yisroel. You know, rabboisai. I was thinking about it for a while. The Rabbeinu Shalom has tzaar of Klal Yisrael's tzaar. Yet the stone that the Rabbeinu Shalom puts underneath His throne is to show that He's mishtatef with the tzaar of Klal Yisrael. Yeah, but it's His own tzaar too. When the child is suffering, the father is not suffering, so it's actually his suffering. What the Rabbeinu Shalom is trying to tell you is, I don't focus on my suffering. I only see your suffering. And that's a tata. That's what a father, the Rabbeinu Shalom is a tata. We all go through difficulties in life, Rabboisai. The Rabbeinu Shalom is in tremendous pain from the tzaar and the yisurim of a Klal Yisrael. The Rabbeinu Shalom doesn't focus on how it's kilani meiroshi, kilani mizra'i. As the Gemara says, the Rabbeinu Shalom's suffering is terrible, but the Rabbeinu Shalom not focused on that. What is He focusing on? My kind. It's not about me, it's about you and your suffering. Even though ultimately I'm also suffering. So, ... Rabboisai, I believe in the Gemara Megillah. The Gemara is saying that Moshe's koach was that he didn't see. And the Chazal are saying he put the stone not because of his tzaar. So this is a greater level of—

Noisa b'ol. It's that even though you're in the same tzarah takah, you don't see your tzar; you see only him. That's the ultimate in noisa b'ol chaveiro, and that's what shteiling too. That's the melachta of drugs. The Eibishter is that way. The Eibishter is also suffering. He's ein kin Klal Yisrael, His children. The Eibishter is saying, I'm not focused. I'm not looking at my tzar. I'm looking at your pain. A tatte doesn't look at his pain; looks at the pain of the child. And the melachta b'drachav is not to look at your pain, and to be able to overlook and cover that up and focus only on the pain of the other. This is selfless noisa b'ol chaveiro. I saw a story from the Rosh Yeshiva, Reb Shmuel Birnbaum, zecher tzaddik livrachah, the Rosh Yeshiva, Rosh Yeshiva of Satmar. The levayah of Reb Leibel, his son, he couldn't go into the place where the levayah; he couldn't take it. It was too hard for him to. Someone walked over to him and said, Rosh Yeshiva, I made a shidduch. Interesting, by the levayah, I guess, whatever, he saw the Rosh Yeshiva and he came over to tell the Rosh Yeshiva, Rosh Yeshiva, I made a shidduch, my daughter to this. Reb Shmuel, the Rosh Yeshiva takes out a checkbook, and he writes out a check to this person. He says, You probably need money to make the chasunah. Here's money for the chasunah. At the moment of the great pain, the greatest pain that a father could have, by Rebben Azad Tzadik, Reb Leibel, it's hard to fathom the amount of yisurim that Rav Shmuel must have had. Yet he was able to put that all aside and think about the problem. This individual, adaf gelt, as I talked this chasunah. That's what Torah, only through Torah one could achieve and reach those levels of noisei b'ol, of selflessness. Only a gadol baTorah is able to shift complete focus from the matziv that he is suffering in, and to completely put himself into the other person's needs. I myself saw the same story by Reb Nissan Alpert, zicher tzaddik livracha. Reb Nissan Alpert. Reb Nissan Alpert zatzal lost a son, Shaya, a young bochur, a bochur, Reb Shaya. I went to the levaya only because I was very hurt. I was a bochur in the yeshiva at the time, and I went to the levaya because it was hard for me to not be part of mishtatef in the tzaar of such a tzaar, Reb Nissan Alpert, azun. I think he was 21, 22 at the time. Maybe I'm wrong, but I think he was 21, 22. Anyways, after the levaya, in the speeches, then they start doing leviyas hameis. As the hearse is carrying the aron, Reb Nissen is walking behind. I was there, I saw it with my own eyes, Rebboisai. Reb Nissen looks around and he sees a particular person, and he calls the person. Thought maybe he wanted to hug the person, to be mishtatef in the tzaar. Reb Nissen took out an envelope, and he tells the person, This is money for tzedakah that has to go to so-and-so and so, and they need the money. I'm on my way to Eretz Yisroel for the kevurah. I knew I would see you here, so I took the money with me, so I should be able to deliver the money so you can give it out. This is what goes through a gadol's mind at the peak of his tzaar, the greatest tzaar that a father can have, er tracht tzedakah for the people that need the money, and to be so self, to have a yishuv hadaas, to be able to think and calculate, Oh, that person's going to be here, and I won't be here for the next week, and therefore let me take care of the tzedakah.

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