Parah Adumah and HaChodesh: Anavah, Taharas Yisrael, and the Secret of Renewal

Transcript

This Torah class is brought to you by TorahAnytime.com. We had the daled parshiyos parah, tumah. And the coming Shabbos we have Parshas HaChodesh. Two out of the four, arba parshiyos, the kriyas haTorahs are set aside specifically for this tekufah. Hashkalah, of course, is only d'rabbanan, and zachor, of course, is d'oraisa. Parah, questionable. There's a teisvis in Brachos that it might be d'oraisa. What the mekor is, Magen Avraham says we're not sure. Mechtaisa. Mechtaisa should come to become a d'oraisa. Where does it say in the Torah? U'fanim, there is a mekor. It's mashma in the pasuk, as some sefer says that's the pshat, double Bnei Yisrael, leimor, leimor, they should say over the parsha. Good, a remez. And then we have Parshas HaChodesh, and that is HaChodesh hazeh lachem, d'kavu Pesach with the matzah and the arba kosos and the she'eilas habanim, the entire parsha of HaChodesh hazeh lachem, which of course is only d'rabbanan. Now this is the mekor of this is a Mishnah. The Mishnah says, Rosh Chodesh Adar shechal lihyos b'Shabbos, that we have parshas Shekalim, and then mafsikin l'Shabbos acheres, we stop one week and we have Parshas Zachor. The shlishis is Parah Adumah. The revi'is is HaChodesh hazeh lachem. Why do we need parshas Shekalim? says Rashi. It's an announcement. Beis din, bring gelt. Bring the money to the Mishkan, an appeal, an appeal. That's midrabbanan. It's true, we spoke about in the pirkei yomim that they did it in the times of Mordechai, and this was a tremendous zechus to bring the geulah in the time of Mordechai. Why did they read Parshas Zachor? Das is in the Torah, zechus to remember what Amalek did, a de'oraisa. Why do we read Parshas Parah, dumah zaktrashi, l'hazhir es Yisrael l'taher sheya'asu pischeihem b'taharah, to warn the people, to instruct them, to remind them, מדף זיין, tahor, in order you should do the Korban Pesach. So the Korban Pesach is going to be on the 14th of Nisan. So here, actually before Rosh Chodesh even, we start telling them about Parah Adumah, says Rashi, l'hazhir es Yisrael, to remind and to be mezarez, we have to be tahor to bring a Korban Pesach. And why do we have Chodesh hazeh lachem, the fourth parsha? Says Rashi, ששם פרשת הפסח, the whole Korban Pesach with matzah, chagigah, Pesach is coming, so we read Parshas Hachodesh hazeh lachem. The Ran learns differently than Rashi. The Ran says it's not so much about Hachodesh hazeh lachem, rosh chadashim of Pesach, what's going to be discussed in the parsha, but it's actually the beginning of Hachodesh hazeh lachem, rosh — the rosh chodesh. It's not the Korban Pesach. That we're trying to emphasize in the kriyah, but it's the chodesh, hachodesh hazeh lachem, reish chodesh, chadashim nisan. This is why we read Parshas HaChodesh. Machlokes Rishonim. Rashi says it's the korban Pesach, all the halachos of Pesach. The Ran says it's the rosh chodesh. Now why do we have to read about Rosh Chodesh? It's so important for us to read. True, it's mitzvah rishonah, shenitztavu bo Yisrael. Emes, as he says, Rashi, as he says, Chazal. The Avudraham says it's a technical thing, being that we have to go b'eil regel, to be oleh regel. So by Rosh Chodesh already, it's time to remind the olam Pesach is around the corner. They should make plans, traveling plans, to be oleh regel. Azoi zogt Avudraham. It's a technical thing. Bedavka machna in the malon, or chves, wherever the olam goes, you have to make your reservations. Good? So if you don't make reservations in time, you won't have. Mimeila, zogt Avudraham, mizol meichin zayn; you should be prepared. In sefarim it gebracht that the inyanim are much deeper. There's a lot more to just Rosh Chodesh, and that we're telling the people—

That Pesach is around the corner. Un nishatztan mit Rosh Chodesh. Vos iz Rosh Chodesh? Klal Yisrael is doimeh to the levanah. Klal Yisrael—it's a medrash, a Medrash in Shemos—and it says that, Hachodesh hazeh lachem, lachem, atem kidugmaso. Chodesh, you, levanah, Kiddush levanah, you're very much like the kiddush levanah. And be'emes we say this when we make Kiddush Levanah, we use the words, Sheheim asidin lischadesh kemoisah. So we see, through the levanah we see Klal Yisrael. Through Kiddush Levanah, through Chiddush Levanah, Klal Yisrael. And this is why we read Parshas HaChodesh, to emphasize and to show Klal Yisrael cooked. Before we even talk about Pesach and Yetzias Mitzrayim, you have to know you're like the levanah. Zei vet gebrakht in ale sfarim. Mistama by this time, mistama you've heard this somewhere in the past. I'd like to be me'ayein, to go a little bit deeper into it. L'cheira there's a kasha. Parah Adumah actually, chronologically, happened after Parshas HaChodesh. Rosh Chodesh Nissan was hukam haMishkan, and the next day they brought the Parah Adumah. You know who asked this kasha? Rashi. Rashi says on the Mishnah, Az in Yerushalmi vet gebrakht el kasha, tachar a kasha, l'cheira. Chayeh parah adumah should have been after Rosh Chodesh, says Rashi. Amar Reb Chama, b'din hu sheyakdim hachodesh l'parshas parah, sheharei b'echad b'Nisan hukam haMishkan, v'sheini lo, nisrefah parah. So why do we do Parah Adumah before Chodesh? Mipnei makdimuah shehi taharasan shel Yisrael. The taharah of Klal Yisrael is in the parshah of Parah Adumah. Klal Yisrael's taharah is brought out through the parshah of Parah Adumah, and that's why we give it precedence over Parshas HaChodesh. What's pshat Rashi? Chagutah, it's a she'eilah Yerushalmi. What does it mean? And if I would say it afterwards, it's nisht taharasan shel Yisrael. Tell me, how many days does it take to become tahor with the Parah Adumah? Seven days. So you know what? Fourteen days till the korban Pesach. Got plenty of time. Why is it important that we should be makdim it all the way before Rosh Chodesh? Some mefarshim on the side of the Yerushalmi say a pshat. Listen, if we wait for Parshas HaChodesh one Shabbos, and then the next Shabbos, who knows how many days are left till Pesach, maybe less than seven. If you need seven days, so we're not going to have it. So we makdim the Parah Adumah all the way before Rosh Chodesh. Tell me, you need for today. Today we're not doing the Parah Adumah, and today we're actually not having haza'ah. Literally. It's a nishal meparim sfaseinu. So you need the seven days also. It has to go with all the... The person learns kodshim, and it's k'ilu hikriv korban. He's going to need hafchanah three days before. And besides, it's not so poshut. Nishal meparim sfaseinu works on everything. We think it works on all the mitzvos. Yankel Avinu kept peyak mitzvos. ShehaTeag sheamarti, how did he keep Teag mitzvos? In Lavan's house, before Matan Torah, he kept Teag mitzvos? The mefarshim say because he was mekayem through learning. Through the learning he had the Teag mitzvos. There's a meiredige Chofetz Chaim, Rabbeinu, and Shem Olam, who says that it doesn't work on all mitzvos; it only works on korbanos. Chiddush. He says, if you know the mekor, the mekor of it is that the Ribbono Shel Olam promised—here it's a chiddush—Avraham Avinu was promised, when Klal Yisrael is not going to have a Mishkan, how will they have a kaparah? And the answer is korbanos. Azoi hot the Ribbono Shel Olam ge'antfert. So the heilige Chofetz Chaim, be'ezras Hashem, is mochiach that nishal meparim sfaseinu is only on korbanos. Here we're pushing a little more. It's about what? Taharah, the parah adumah, and we want to say...

It's ilu yumazeh the person, and therefore maybe he needs seven days. Something is missing, rabosai, in the pshatavidah. Why are we being makdim parah adumah to Parshas HaChodesh? What? Parah son shel Yisrael. What does it mean, parah son shel Yisrael? It means technically, you got to read it to become tahor. You read the parsha, nishtam, you're tahor. You don't need the seven days that they would have had for haza'ah. Vos meint, rabosai? What does it mean, taharasan shel Yisrael? Rabosai, I think the pshat is as follows. I can't hear what? Good. So the truth is, if you learn the Rashi, Rashi says that the taharah l'gabei tumas meis would come Pesach. So we're going to say more or less what you said, that we don't mean the taharah technically, tumah, in order to bring the Korban Pesach, but it goes deeper to what Klal Yisrael is. It goes to the taharah, the purity, the mahus of Klal Yisrael. That's what it means. Parah adumah is Klal Yisrael, the kiyum of Klal Yisrael. On a parah adumah, rabosai, we can't exist. On a parah adumah, we're not the am hanivchar; we did the eigel. Throughout the doros, the goyim poked us, and they tell us, You're not the am hanivchar; you did the eigel. I told you over many times, some sefer, Kisvu lachem al keren ha'shor by Chanukah. The Yevanim tell Klal Yisroel, ride on the horn, keren ha'shor of the ox. Egel. They're reminding Klal Yisroel, you're not the nivchar, you're not the chosen nation. Look, eilechem chelek b'Elokei Yisrael, because you did the egel. That's kisvu lachem al keren ha'shor. I told you over years ago, there's a midrash, in Tomim De'ah. The midrash says that the goyim want to put the time frame of Yoshka after Churban Habayis, because they believe, and they're trying to teach us and tell us, that you see, you lost the Beis Hamikdash means the Ribono Shel Olam left you. No, this is the replacement, Yoshka. Shenoiz ama nivchar. And the Raivid, Chai chayev v'kayam b'arichus, to prove that Yoshka happened many, many years after the Beis Hamikdash, and it's not connected, and it's shtusim v'havalim. Yeah, it's a Raivid, chabei. More than that, I've even read to you the Raivid inside, sitting here years ago, okay? Hashem, it seems like years already, huh? It sounds only like a few days, but it's been years. I read to you the Raivid inside. The Raivid tries to point out that the goyim are lying when they put B.C.s and C.C.s, whatever it's meshubad, whenever it happened, it never happened the way they said, because they're trying to connect it to Churban Habayis. And the point that they want to bring out is, you see, the Ribono Shel Olam destroyed the Beis Hamikdash, mimeila He left you, Yoshka. ... It's felt different ... So what am I trying to bring out? Before the Rabbeinu Shloilam was mashreh Shechinosoi to the Mishkan, b'yom hakomas haMishkan, the next thing had to be taharasan shel Yisrael, that there was a kaparah on the eigel. Don't forget, the whole Mishkan was a result of the eigel. Seforno zogt doch klar, because of the eigel we needed the Mishkan. So the first thing we had to, in English, the first order of business is parah adumah, taharasan shel Yisrael. And, as the shiur progresses, I'm going to explain to you that not only is it very crucial in hakomas haMishkan that right away there should be parah adumah, but actually it's a hakdamah to Parshas HaChodesh as well, as I will show you from the Rishonim, that whatever is in Parshas HaChodesh, whatever the reasons for Parshas HaChodesh, the introduction to that must be parah adumah. Now let's learn a little bit parah adumah. What is parah adumah? I told you it's called taharasan shel Yisrael.

The ta'arah of Klal Yisrael. This is ... on them in Klal Yisrael. What is Parah Adumah? Rabbeinu Chazal tell us, Rashi brings it, that when Aaron went to do the avodah for the first time, he had reservations. What was his reservations? I did the eigel. Boish. He was embarrassed to go to the mizbeach. Moshe Rabbeinu tells him, Lech, ki lecha nichcharta. That's why you were chosen. You were chosen for this, to go do the avodah. What does that mean, lecha nichcharta? It's Hashem, I think, I hope, to tie it to the boish, which means it's not just go even though you're embarrassed. Because you're embarrassed, lech ki lecha nichcharta. Here, Rabbeinu, what's the pashut pshat? The pashut pshat, tzi shver, shem sach, gei. That's what Rabbeinu Shalom said, Lech ki lecha nichcharta. Maybe the lekach is because of the boish. Because you have this busha, lecha nichcharta. I'll explain to you what I mean. It's a very interesting Ramban that says, what was Aaron so reserved, what bothered him when he saw the avodah? Says the Ramban that he looked at the mizbeach and he saw eigel. The mizbeach itself came to him in the form of an eigel. He saw that, he became completely taken back, and he starts to tread back. He doesn't want to go near the mizbeach. Says the Ramban, why? Why did Aaron see the Mizbeach as an egel? So he brings the pasuk, Vechatosi negdi samid. Aaron had no aveiros, says the Ramban. The closest thing to an aveirah by Aaron was this egel. In front of him all the days of his life he saw egel. So when he came to... he saw egel. Havdalah, havdalah is when a person only thinks about his money all day. So whatever he sees, it's right away dollar bills. Everything gets translated to dollar bills. Vechatosi negdi samid. Aaron walked around all day, Ich bin a baal egel, I made the egel. Kaparah is achapeisai. Why? Did he do teshuvah? If he didn't do teshuvah, then he has to do teshuvah. And if he did do teshuvah, then why is there Vechatosi? It comes from David HaMelech. Why is it that way? Vechatosi negdi tamid. Takuteh? No, wonder. Adel teshuvah un aveirah, ada nit teshuvah. So do teshuvah. You know, Rabosai, the Rambam brings this pasuk for an interesting halachah. Every year we say Al Chet. Aveiros that we said Al Chet the year before, we cleaned up, do we still say Al Chet for it? Says the Rambam, yes. Even on aveiros of past. Even on aveiros that we cleaned up in the past and they're not here anymore, we say vidui again. Why? Vechatosi negdi. Kol hayomim. But you did teshuva. Hagutah, yeah? You know what the pshat Chabad is? The pshat Chabad is, it's not about the teshuva, it's about the hachnaah. Vidui means, ich kum tzu dem Ribono Shel Olam, ich bin a baal aveirah. I come broken to the Ribono Shel Olam. That's a bracha. Vechatosi negdi kol hayamim, even though I did teshuva, vechidein, because ... So, and because that's vidui, rabosai. Vidui is you come b'hachnaah to the Ribono Shel Olam. Boish, Aharon was boish. Leich, ki lekach nivcharta. Der bushah alein, rabosai, is what the Ribono Shel Olam is looking. You did an ego in Hilchos Teshuva. You did teshuva, and as long as teshuva is not so poshut, you can even do teshuva. Aval mikom makom, b'hachnaah, boish, leich ki lekach nivcharta. U'schatosi negdi kol hayamim. Medem, rabosai, vil ich zogn, the pshat in the sefer.

The Ramban says that actually it wasn't Aaron who saw the Mizbeach as the egel, but it was the Satan. The Satan made that the Mizbeach should look like an egel. V'yesh mefarshim... that it was the Mizbeach, alein, that looked to Aaron as the egel. Osis do machloikes. The pshat, Rabbei Zamal, dos maiseh Sataneches. Bushah and anavah is a gevaldige zach. If you are misbayesh, and because of that you don't want to go do avodah, and you work on yourself to go do avodah, dos is meredik. But if the Satan is there to knock you down, if it's a maiseh Satan that's telling you, belittling you, niskabel avodah, ooh, dos is shein maiseh Satan. The Ramban has two pshatim: the egel was an Aaron v'chatasi, a gutte zach; other was v'chatasi, dos is Satan, dos yeitzer hara. You know, Rabbei, today bochrim, they lack the vayigbah libo b'darkei Hashem, the courage, the amitzus. And even if you didn't, and even if you're not holding, af al pi kein, the yiush, maiseh Satan, maiseh yeitzer hara. He knocks you down so much that you don't feel the strength to push ahead. So if it comes from anavah, true anavah, it's a good thing. When it comes from anavah that the Satan knocks you, the Satan gives you low self-esteem, v'imesak the English. Rabosai, what is parah adumah? Parah adumah, rabosai, is about hachna'ah v'anavah. And I'm going to explain to you and show you from the Chazal to the Rishonim. You're right, we did an egel. Tavoi habas, ta'ein v'tekane'ach achar habas. When the bas knows she's dirty, and she humbly comes to the mother for cleaning, that humility, that hachna'ah, is parah adumah and the kaparah to the greatest of chata'im. We take in parah adumah an erez and an ezov. Why do we take an erez and an ezov? Erez represents strength, gaivah. Ezov, the grass, represents humility, the small grass of the ground. Says Rashi, b'shem haMechilta, ha'darshin, azdel pshat is a person who's a misga'eh, he should be mashpil himself k'ezov. He should make himself, because that's erez, k'ezov, like another, to make yourself lower. You know, the sefarim are full with the idea, and I'll show you how the Rosh Yeshiva of Volozhin brings out this yesod in such a beautiful way. In sefarim, take a look at parah adumah. It takes a tamei and tells him he's a tahor. And it takes the tahor, the tzaddik, the kohen, one machshiv tamei. Tell me, you're right, that's the chok of parah adumah. Amerst ליגט דא, מעיגעדיקע זאך: דער טהור מטמא, וער וועט גot tahor, און דער טהור ער וועט טמא. You know, I'm going to tell you something interesting. I see the clock is ticking away. It's my enemy always. But I want to tell you, there's a Medrash that says, Why was Korach cholek on Moshe Rabbeinu? You remember the Medrash? Because he learned Parshas Parah Adumah. He learned Parshas Parah Adumah. He got mafter mistama, doch געווען דער גדולה, גדול פון זיין שול מסתמא. He reads Parah Adumah, and then he goes out and makes a machlokes. What's the shayches? It's a Medrash. As a matter of fact, there's a p'sikta that says, Book forgotten. Had he understood Parah Adumah good, and the chochmah of Parah Adumah, he would never have made a machlokes. ... The words of Korach are very clear. It's metamei the tahor, and it's metaher the tamei. ... The tahor, the tzaddik, becomes tamei. ...

Madua tis naso kol Hashem. If the parshatem is tahor, and the tahor and is zokt bistameh, kol eidu kulo kedaisha. So what went wrong with the sonsidah? But akoponim, you notice there's a mei chatos. Why is there a mei chatos? My parah adumah, zokt the Sfas Emes, mayim is the taharah in the mei chatos. Mayim is hanove. We all know that mayim goes from high to low, and just like water, a person has to be like an anav in order to be mekabel taharah, anivus, mei chatos. As a matter of fact, there's a chokik parah adumah, and the meforshim say chok means you don't understand, and the mei ludah parah adumah here, the egel was without because you thought you understood and you wanted an egel, so the kaparah is what? Parah adumah, yeah? Mekanez up in tiferes. You know what a chok means? Chok means hisbatlus. Rabbeinu Shleilam zogt, u'michtu nitichfasdei. The amalek yidden, rabbeisai, had such a emunah temimah. It was hachnoah. The yesod from the Yid, rabbeisai, is hachnoah. You know, I don't know if you realize, when we finished tefillah, nafshi k'ofor l'kol tihyeh. Tell me, who talks like that? If a person would walk around thinking nafshi, you would take him to a therapist today. Vot dem glaych arayngenumen in special ed, and mit dem gegebn azelche, the pills for, what do you call those, for the kids that they can't sit still, glayche. U'mivalt gemacht fun em a meshugener. So nafshi k'ofor l'kol tihyeh. Initially, then we think that's it, we go more. Not finished yet. The same libi vaiter, achnon mitanove. You know, the goy can't understand this. We understand it. And that's why Chazal say that the umos ha'olam, they don't understand parah adumah. Ma taam yesh bo zeh? Ma taam yesh bo zeh? Why? It's the only chok. There's many chukim in the Torah, but this chok, they look at it and go, What are you talking about? Afar? V'nafshi ke'afar la'kol tihyeh, hisbatlus in gantzen. That's why the ... Ma taam yesh bo zeh? ... You need ... The chok is the pshat ich tu, ich gleib, hisbatlus, to Ribono Shel Olam, completely. That's the pshat, Rabosai. Eich kamah vihi rechokah mimeni. What did Shlomo HaMelech say? I thought I would understand, and it's far from me. Tzarich seeder shesfarim. That's good for it. You got it. Az du farshteyst es, host du farshtanen. Du farshteyst nisht? Ah, gut farshtan. Vihi rechokah mimeni is to understand what parah adumah is. Az dos ken shayches tzu farshteyn. I want to tell you more. Lechani megaleh. Why Moshe Rabbeinu? To Moshe, shteit klor. Moshe Rabbeinu knew the taam of parah adumah. Fun der taytsh is, vaMoshe was the anav mikol adam. Bechol beis, hi ne'eman hu. Bechol beis, hi ne'eman hu. I once thought to myself, what was his response to the ego? Mecheini na mi'sifrecha. Total hisbatlus. Mecheini na mi'sifrecha. Once thought about it. He's telling the Ribono Shel Olam, Ribono Shel Olam, you want, heimcha, you're telling me it's my people? You want to know what I do? Mecheini na. I live b'hisbatlus. There's no zich, bichlal. I'm ready to erase myself completely. Hatikun from the... to the parah adumah, lechani megaleh davka meish Rabbeinu. I think that's the pshat, Rabbeisei, I stated in Chazal, that throughout the doros we call it parah she'asa Moshe. No, talmidei chachamim, Torah Yidden, no, ba'midbar. What's the ba'midbar? Where was Moshe Rabbeinu? So we know Moshe was in Eretz Yisrael. It's Moshe. It's in the midbar. Yeshka Yidel's איינגעבענשט. He should be gebentsht. He should be gebentsht, you hear? The yesod from parah adumah is the Moshe Rabbeinu in the midbar.

Deranovo, deranovo, deranovo. The koach of it, it's not verstanden. But that's given taroson shel Yisrael, beisai. Atu dos is taroson shel Yisrael. You hear that? Toy from the Maggid Mezritch. The Maggid Mezritch says, says in a בקיצור: Havoset shloime nit gekent farshtein parah adumah, hal geven a melech, u'melech shemachal al kevodo, kevodo machul, hot er darft ob a bisl epes zich shenit far parah adumah. Maggid Mezritch, you hear that? Huh? An eye-opener. I see all the people pick their eyes up. T'glit farshtein, they can't hear such things. Good. It's a good vort from beisai, yeah? Only problem with this is the Brisker Rav, l'alter, Chameish Rabbeinu, v'neicha melech. The melech, Brisker Rav, koireach, melech shemachal al kevodo. We're talking about a different time, just the raya. Rabosai, why did the Ribbono Shel Olam choose Klal Yisrael? You know what? I really believe we should go and teach this to our children. Why were we chosen? We're the chosen nation. What's the answer? Okay, so can I quote? I'm a furisher Gemara. It's a Gemara in Chullin, daf pei tes: Lo merubchem mikol ha'amim chashak Hashem bachem, ki atem hame'at mikol ha'amim, she'atem yod'im l'ma'it etzmechem. You know how to be mema'et yourself. Anavim. It's a furisher Gemara, beisai. You know anavim. Nobody knows anavim. They can't even make anavim. When they start playing with anavim, velt is in gantzen fartumlt. It's not in their DNA, true anavim. But El Yid is an anav, hashafel hamachnia. That's the tarason shel Yisroel. As a matter of fact, the Gemara continues there. Look at Nevuchadnetzar, look at Nimrod. The Ribono Shel Olam gave him a bissel kavod; ... That's pshat umah se'olam. They can't understand how Yitachen. Und dos iz koach habeisai, koach zeh, ki kol eidah kulah anavah. So we're all the same. That's not what anavah means. Anavah doesn't mean that, rabosai. You know what anavah means? Az eynvi odom ... Reb Yochan fleigt zogen, gadlus leads to anavah. Anavah leads to gadlus. That's why ... mentions I have ... You know all the jokes everybody knows. ... That's not an anav. ... I heard it from my father, that a bachur once came to middle first seder to ask him mussar for anavah. Middle first seder. The wrong roshei yeshiva; he got the wrong. He should have picked someone else to go to. So Rav Gifter gave a patch from bimah: You do ...? ... ... Rabosai, gadlus leads to anavah. Yeah? That's not ... That's not what it leads. The Maggid measures up ... that the Rebbe ... the Rebbe of Zisha went to him and asked him a question: How does one work on ... Gadlus haborei. Does he start with, he's an anav, and there, from that he realizes gadlus haborei? Or the other way around? Work on gadlus haborei and you'll become an anav. Hatgefen beis is anikud. There's nothing wrong; it's גוטע עבודה. But mistama, the right way to start is work on your anavah, and that's going to bring you to gadlus haborei, yeah? Anavah doesn't mean everybody's a nobody. It means something completely different. But I want to add, for the Rosh Yeshiva's hatzalah, and I'm saying quickly, rabosai, it's a long shmues I'd like to give you. Chamishah ... You know what the lesson of Purim is? Yenem dal tomei is tahor. Du dal tahor is tomei. Ah, it's a whole different ... This ... Yenem is nishgut, and ich bin gut. Punkt fakert. He didn't understand the chochmah of Purim. The chochmah of Purim is fakert. Yenem dal tomei, er is tahor. Ich, ich ... You know, there's a maaseh ...

A person is mechuyiv to have anavah, everybody should be bigger than him in his eyes. In his own eyes, everybody should be bigger. Says the Ramban, how does that work? Vechol ha-nigdal mechaveiro, im chacham hu, yashpilu, because if the other person is much more chacham and ashir, alecha lechabdo. And even if it's only one ma'alah that he has, yeah, but focus on that ma'alah, like the Rebbe Lemelach says, yeah. But v'im rashu, what happens if there's no ma'alos? ... that he has, he has one chisaron. ... The Rosh, he has nothing that I can... Still, what should you do? Chashov b'libcha ki atah chayav mimenu, v'hu zakai mimcha. ... Tracht, du bist a chaval aveirah. You're responsible more than the other guy for his aveiros. Dos iz para adumah, rabosai, and dos iz anavah. Un der Ramban zogt klar, if someone has this anavah — my mareh mekomos are on the time — if someone has this anavah, the Shechinah rests on him, shteit klar. Oz tishra alecha ruach haShechinah. You have to have a ... neigel. Gefalen. ... sees the anavah, the hachna'ah, the parah adumah was ... ken tan. Meileh zogt the Rabbeinu ... shegemashes ... klal Yisrael. Yeah? Yetz farshtei ich a beisai, parshas hachodesh. What shaychus do we have with levanah? You know, the levanah was interesting. The levanah, the Gemara tells us that it said to the Ribono Shel Olam, how could you have two melachim mishtamshim b'keser b'meluchah achas? So the Ribono Shel Olam told, go make yourself smaller. And then the Gemara says that the Rebbeishlom says, You know that small Yankif Kopten, Klal Yisroel is going to be named after you, this katan. Says the Maharsha, it's a remez for Klal Yisroel. Klal Yisroel are maktin themselves b'olam hazeh, un mimeila shayach to the inyan of the chodesh hazeh, Schatzos, and I'm saying it quickly, azoi the kuzhitzer maggid said, A levana, there's no pegam. When you don't have pegam, you're right, every day you b'toikfei. Klal Yisroel is mischadesh because they realize they have pegam. It grows bigger and smaller. Un zogt der Maharsha, that's the anavah of Klal Yisroel, sheheim... and he brings the Gemara of Chulin that the Rebbeishlom was bocher, He chose us because אתם המעט. It's a Maharsha in Sanhedrin, in Mesechta Chulin. I'm rushing, but it's kedai for you to look it up, Sanhedrin beis. The Gemara, please look it up with the Maharshosim mevadik. This, rabosai, is the pshat. Hachodesh hazeh lachem, it's a hakdamah to the bechirah of Klal Yisroel. Pesach we're going to read how Klal Yisroel became the am hanivchar. How did we become am hanivchar? We became am hanivchar because Rosh Chodesh, that we maktin ourselves, hischadshus which starts from where? The parah adumah from the beginning. That's the pshat, Rashi, Tarasan shel Yisroel. Before we talk about a Yisroel, before we talk about kiyum of Klal Yisroel, before we create a Klal Yisroel, when the Rebbeishlom comes to be mashreh Shechinah in the Mishkan, the first thing is parah adumah. We know how do we marketing ourselves. I just want to end with this, my beis. Mesillas Yesharim is a major chiddush. He talks about the importance of anavah, and he gradually says that b'zman hazeh, that we don't have korbanos, the ikar kaparah, he says—he brings a Chazal. It's with anavah. It's mefurash in Mesillas Yesharim, siman chaf-beis. He says today we don't have korbanos, so what do we do? The answer is anavah, anavah, anavah, because that's the yesod of korban. Adam ki yakriv mikem korban laShem—we come to the Eibishter, and that's what's telling you vidui b'hachna'ah, the inyan of hachna'ah, that we come to the Ribono Shel Olam. Now I understand the end of the Mesillas Yesharim. Zogt the Mesillas Yesharim, how do I apply anavah practically? He says, you know what says the Mesillas Yesharim? A person should mechabed every person and bemakdim b'shalom kol adam. It's mefurash in Mesillas Yesharim. That's anavah? It's derech eretz. It's this Ramban. Anavah means to respect the other person. Hachna'ah means derech eretz, and dos taker is a zachus mekanah b'toch habeis. Dos is der yid. V'sheinkeit di karasan shel Yisroel. Chabitz an yid.

Emes hachno. This is the symbol. It's the symbol. I don't know if there's another lunch and learn, so if I don't get the opportunity, is there another lunch and learn after? You don't know? Looks like there might be one continuation from this one, because that's where Olam's still sitting. Baruch Hashem, take a look. If I don't have the opportunity to wish you kutyant, if I thank you, you think you come to listen to me. I come to teach you. I feel humbled by it. באמת. I really do. I feel humbled that I was zoche to be able to teach you Torah. Should be zoche to Chag kasher v'sameach. You've just experienced another Torah class brought to you by TorahAnytime.com.