Pirkei Avos 6: The Daily Bas Kol Calling Every Yid Back to Torah

Transcript

This Torah class is brought to you by TorahAnytime.com. Perek vav, Torah, ma'alas haTorah. It's one of the—actually, it's not a Mishnah, it's a braisa. Amar רבי שמעון בן לוי: בכל יום ויום בת קול יוצאת מהר חורב, ומכרזת ואומרת: אוי להם לבריות מעלבונה של תורה. And the bas kol calls out, machrezes, oy, oy to the elboin, the bush of the Torah, shekol mi she'eino osek baTorah נקרא נזוף. And the Mishnah continues: וכל מי שלומד, בן חורין. So this is what the bas kol is, מכרזת: אוי להן לבריות של תורה. Rishis קודם פשטיין, what's the bas kol? What is a bas kol? Who hears this bas kol? And if we don't hear it, then what's the point of it? This is the shaila that all the mefarshim address on this Mishnah. What is the bas kol? What is its purpose? סתם a bas kol מכרזת ואומרת כל יום, יeder tog, every day. What's the point of the bas kol? What is the bas kol? B'ezras Hashem, in the shiur today we'll discuss maybe more generally, what is a bas kol? And more particularly in the Mishnah, what's the point of the basket? Another shaila is the lashon, kol yom v'yom, every day by day, yom v'yom, day and day. Kol yom, eder tag. Kol ha'shone halachos kol yom, shteit kol yom v'yom, kol yom. Every day, comes out. Once in the morning it comes out. What is the lashon, kol yom v'yom? And if it means always, so then it should have been tamid. The basket comes out tamid. What's the nusach of kol yom v'yom? And again, the Rishonim and the Acharonim, they're all ... this shaila. Im yirtzeh Hashem, we'll address this shaila as well. Another shaila: what is the elbon haTorah? Elbon is a busha to the Torah. What's the Torah is the busha? The busha is doch for the mensch, not the Torah. The Torah is a diamond. You have the busha. What's this elbon shel Torah? Mashma כאילו the Torah alein ווערט געשעמט. And this is takke already in the Rishonim. Many Rishonim, many mefarshim explain it doesn't mean elbon of the Torah, but elbon of the adam from the Torah, and it's a discussion: whose elbon are we discussing, elbon haTorah or elbon ha'adam? Vos ליגט נישט די תורה, and we'll get to that to see what exactly is the elbon, מצד the Torah, מצד the mensch, upleibn in vos steht in the Mishnah. There's an interesting ha'arah that the Chida asks, She'einah ha'arah. How many people are not learning in this bas kol, that the bas kol is shrayn vegn? Who are you screaming about? The lashon is, shekol mi she'eino osek baTorah. Are we talking about many people? Are we talking about yechidim? So the truth is, in the dikduk ha-lashon, it's possible that it's talking about kol mi, but it could be everybody who's not doing it. Just because the nusach is kol mi, whoever the individual who doesn't learn, kol mi, but you can have many asalch individuals, right? And it could be many people, many tekufos, there was lack of Torah. But the Chida seems to learn kol mi is even for the yachid. A sant. The Chida, Chasdei David, he explains that l'cheira, the mashma'us is that even for the yachid, kol mi, the one individual that's not learning, the Ribbono Shel Olam sends out a bas kol mecharev, and he says, Herz zich tzu, oy lay leElboineh shel Torah. Back the Chida.

Nu, ma laze eina la. Okay. You know, when we were kids growing up, it can never be liked by everybody, right? There's always one kid in the school or in the class that doesn't like you. What does the mother and father tell the child when he comes home? You know, but everybody else likes you, right? Ma laze eina... right? How do you talk to a person? This guy doesn't like you. Shechak lach, al beineshel. You're mamish hamevuzeh because of this. There's a nice maaseh I heard from Rabbi Oldman from Queens. Rabbi Oldman from Queens, the famous speaker, Rabbi Oldman, famous talmid chacham. He once told me that when he put out his first sefer, he didn't get much, much koinim, much buyers for the sefer. That's normal. It's not ma lazach. It bothered him. He went to his zeide for chizuk. He knew where to go for chizuk, who's going to tell him a good word to give him the right... So he told me that actually he didn't address it that way. He wasn't going to come and say that I feel bad and I need chizuk. So he told me he covered it over with an eitzah v'hi mekem fakoyfin dem sefer. That's how he came, and he said that being that the beis harin, the sefarim, was so miskabel and mispashet, does he have a mahalach for this young mechaber how to get his sefer out? Rabbi Oldman said the zeide had seen a klug and he chapped right away what he really came for. So he says, Helsachtzu, lamid zaken. You know. Rabbeinu Shlomo wrote the Torah. He went al kol uma v'uma, went to all the nations, and he tried to sell them the sefer. They weren't buying. There was no people who were interested. Hatku kumu na par yada lach. It's a small nation. Ki atem hama'at mikol ha'amim. And they saw the sheinkeit from the sefer, from the Sefer Torah, the Torah that the Rabbeinu Sholelem wrote, and they were mekabel it b'simcha, and they gave it over to their children, and their children ... So Moshe looks at them and says, Why should your Torah be different than the Rabbeinu Sholelem's Torah? Moshe zokt to him, Tell me that the chizuk that he got was so, so much. He got such a shtarke chizuk. You know, Rabosai, the Torah is not appreciated by everybody. It's just not. It's appreciated by those that appreciate ... So this is what the chiddush is asking: ... he doesn't understand, he doesn't appreciate what's ... Torah. So because of that, it's Elboine shel Torah, azoi fregt the chiddush. Rabosai, let's go back to address the shailas, and then we'll understand the Mishnah, and then we'll have a better understanding of the Elboine shel Torah. What is this ...? What is it? Now the emes is, there's a vort from the Baal Shem that ... inside the ... sefer, the ... brings it. They discussed this Baal Shem. The Baal Shem says that every Yid, viamol, is klapped him in hearts, klapped him in hearts. Something, kaldoidi daifik, something is knocking inside, right? That's this bas kol. The bas kol is a knock on the nefesh. The Ribono Shel Olam talks to the Yid. He's me'orer the Yid with this bas kol. That's the bas kol. The bas kol is epes, epes in aveinig. That's moving him. I think I've once told you this maiseh, that I once took a taxi in Eretz Yisrael to a yeshiva out the outskirts of Yerushalayim to say a shiur. I had to go and say a shiur for my yeshiva. I had to take recruiting a bachur, let's say it that way. I walked into the cab, and I'm going to the outskirts of Yerushalayim, and this midgvar nishgut. He looked like an Arab driver. He was dark skin, mit lange hor, and mamash I was convinced it was an Arab, and I'm thinking, I wish I could get out and get another taxi. I don't know, I'm going to a place where there's no—it's out of Yerushalayim somewhere. He's driving and driving and driving. He had music on, ech nit kafsha.

I was terrified. I was terrified. I was thinking, I was cheshboning the nefesh in the back seat of the car. Then I started saying to myself, How do I know efsher dachai? Why should I think he's a guy? ... Afregent zich, ... daf haven ahavah. And I can't build myself up to talk to him, but as he asks me if I know the exact direction—you know, it was before the GPS days—so he tells me, Yeminah, smolah. I tell him, Achi. Called him achi, my brother. Off machena, dachtzach, it says around the paper to make a right or a left or whatever it was. He stops short the car. I go, That's it. ... Me and my ahavas Yisrael, look at the trouble I'm in now. He stops the car, he pulled to the side of the road. I'm thinking, This is it. He turns around and he asks me, What did you say? So I start to say, Yeminah, smolah. I cut out the achi part, you know, I try to cover it over right away. So he says, No, no, no. Mah mata lifnei she'amarti yeminah smolah? So I said, Nothing. I didn't— No, no, let go. I said, Achi, my brother. He opens up his glove compartment, ich bin oys mensh. That's it. Pulls out a yamulka, puts on the yamulka, and he said, Kishetachatel li, achi. He said, Call me achi. Pa'am libi balev, kemo shepo'em li balev k'shani holech lakotel. A lashon. Says when he goes to the kosel, something hacked him in heart. That achi brought it out. I told him, Yeah, katuv, Kol dodi dofek, pischi li. There's a kol that knocks. You hear? Kol. I asked him why he doesn't do teshuva. Okay, his terutzim I don't have to say here right now, but rabim. Difficult life. But al kol panim, the kol, bas kol. This is this baal teshuva. Every Yid has a bas kol, and the bas kol klapt im in hartz, strikes him, something, teshuva, Torah, whatever the bas kol is going to talk. So does the Yid hear it? Baalei mussar say he would hear it if only he had ears. He could ruin the ears of the neshama. That's the baal... The Alter from Kelm talks like this on this Mishnah, that if a person had the ears, yedea ever has a ruchniyusdige and that the ruchniyus chelek could also pick up the sense, and if you don't have the ears, so you won't hear it. What the Baal Shem is saying, we do hear it. We do hear it. Kol dodi dofek. The Ribono Shel Olam talks to us. The hilul teshuva inside the Rabbeinu Shlomo. You have to have the right frequencies, you know. A radio only picks up when the frequency; the goyim can't pick it up. They don't pick up this bas kol, but he didn't pick it up. That's bas kol. But this, chaveisai, let's go to explain the message of the bas kol. Why is it called the bas kol? And why even the yachid, even the yachid, the kashas that we asked, pshat in the Mishnah. What is the elbon haTorah? So there's an interesting Medrash Shmuel, chaveisai. The Medrash Shmuel says, you know what the elbon haTorah is? The malachim were fighting over the Torah. Da shlakt min zach, tnuhah itchalah shemayim. Shavuos is coming, chaveisai. Now you'll understand a little bit what Shavuos is. Malachim zach geshlagen; they were fighting over this matanah tovah, tnuhatcha al haShamayim. We got lucky. We got it. The Ribbono Shel Olam gave it to us. Shtell zach for you, something that everybody wants and everybody's fighting over, and you got it, and then you take it and you leave it in a closet. At the das is the elbon haTorah. Azoy zogt the Medrash Shmuel.

Chaim v'loshna. ... zechut tzaddik livrachah meired, dikt: al kav zeh, on this derech, b'mitakneitch. You notice, where does this bas kol come from? It comes from hacherev. Why does it come from hacherev? It's really Sinai. Cherev and Sinai, there's five names to Sinai. The Rishonim already talk about all this. And the reason why it's called cherev is lashon churban. Charev, Har Sinai vert charuv, ... the Mensch vert charuv ... There's many different pshatim in the word cherev. The Barbenel talks about it, ... the word har cherev. But it's a bas kol which is yotzei miSinai. Zogt Reb Chaim Volozhin, what was the bas kol miSinai? Zogt, try to remember by Sinai. Sinai, you said na'aseh v'nishma. Zogt, na'aseh v'nishma. You said that no matter what, you'll learn Torah. Ich volt oysgefirt un gezogt, it was a very proud moment in Klal Yisrael's history, matan Torah. Lose them matan Torah fun Yedn Tog? Gemara states klar that every day the Torah is given. Kol yom yehei b'einecha kechadashim. The Bach says, that's pshat. What's the lashon? Melamed Torah l'ami Yisrael, not shelimed, but melamed. Rabbeinu Shalom k'seder, matan Torah is k'seder. It's consistently, constantly here. So the hacherev is saying, no. Shtell zach for, vos gekumen matan Torah un gezogt, ich halt nisht bay dem. So then you stood by Matan Teirah, and gezogt naaseh v'nishma. Hain kum ich tsu dir, today I come to you and I tell you, be mekabel the Teirah, naaseh and nishma. Every day is a naaseh kabbalas haTorah. In yeshivas, gezogt az yeder keseider darf Teirah, az yeder tog is mekabel, a naaseh kabbalas haTorah. Kol gadol v'lo yifsak, it's a keseider. A lot of Torah about it; we don't have to go into it right now, but yesod is yadua. And now what do you say? Not only not naaseh, not only nishma; it's nishka naaseh, nishka nishma. Es oy lei l'Elboineh shel Teirah, but a feir taisef Chaim Volozhin. When El zogt, tzu lib vos, why is there no naaseh v'nishma? Tzu lib gelt? Because of money? Which means, look how far we've fallen from the naaseh v'nishma for much more difficult things. We said naaseh v'nishma, we'll do it anyway. And I always understood in this from Chaim Volozhin: look at doros before. There was aayin in fire, we went into fires. Teirah is Teirah. And today we can give it up for a lot less than that. We don't have that nisayon. For parnassah, for pennies, people sometimes don't learn the sedarim, what they have to keep, what they should keep. And this is Rav Chaim Volozhin's vort: the elboin haTorah is for what? For what you're trading in the naaseh v'nishma. Azoy zogt Rav Chaim Volozhin. Heara beis. So it's yaitzeh mehacheirev. Hacherev is Sinai. Sinai screams naaseh v'nishma. And today, Elboin shel Torah is, Kol mi she'ein osek baTorah, he's ready to trade in the naaseh v'nishma. Dos is Elboin haTorah. Why the yachid? So let me go back to an interesting Chiddah. Chiddah says in Avas Dovid, you think Torah is yechidim? Yeder mentsh, v'sein chelkeinu b'Sorasecha. Every person has his chelek haTorah. Zogt the Chiddah, the Torah veint yeder yachid, of yeder yachid. And every yachid, because every yachid has his chelek haTorah. You know, people think, no, Torah, deilei Torah, people who know how to learn, ... Gemara. What? Zogt the Chiddah, the Torah veint of them echad, and the Torah alein. Elboin haTorah is because of this yachid, enough that the Ribbono Shel Olam should send down a bas kol to be me'orer that yachid, yachid. So he says, the Chiddah, yachid. Avruzkenem ...

Around the nachtin banacht, oilai l'Elboinish shel Torah. Okay, so you hear what's going on here? Dav yachid. Der kol mi she'ein oisek baTorah is genug, ad Ribono Shel Olam zal a reshik in a bas kol kol yom v'yom mecharev, oilai l'Elboinish shel Torah. The Chida says in Chasdei David, let's look at the end of the Mishnah: Shekol mi she'osek baTorah is a ben chayvin. So how do you trade in this ben chayvin when you know you could be a ben chayvin? I would say look at the Mishnah before this, maybe it's a hemshech of the Mishnah before, zocheh lidvarim harbeh, and you trade all this in for what? Das is Elboin haTorah, azoi zogt der Chida. My zeide once told me a yesod — dafke, uplawn, but it's an interesting yesod. How does Olam Haba work? He said from the Chafetz Chaim that we create the schar that we get in Olam Haba. What's the pshat? There's no erech for mitzvos, yeah? That's why it's one of the reasons why we don't have schar b'olam hazeh. The goyim, ... you don't get Olam... In this world we can't get paid up. Nefesh HaChaim speaks b'arichus about it. V'chol chevtzecha lo yishvu lach. It's not worth it. There's nothing that we could think that could come to pay up for this. Says the Chofetz Chaim, a oibder mensch defames, defaces the value, then that becomes the value. For example, says the Chofetz Chaim, if a guy would give up a mitzvah, nice, for a paar dollars, so that became the shaviyus of the mitzvah. They told him many times, the Chofetz Chaim, that if a person would give up here, avod for teiva, ... But if, let's say, you gave it up for a few dollars, so you know what you're telling the beis din shel maalah? And they could take out the proof. They could prove the records. You know, Chazal tell us that there's a few questions that they could ask when we come to Shamayim. The first question they ask is, if you came nasata v'nasata b'emunah. Then they ask you, kavata itim laTorah. So the kasha is, l'choira, first we should say, kavata itim laTorah. I mean, isn't that more important than nasata v'nasata b'emunah? This should be the first question: did you sit and learn? So the ... and I don't know if it's from the Chofetz Chaim, but he would spell these two things together. He would say, kavata itim laTorah. So what was your answer? Your answer is you couldn't, you didn't, whatever the... So we take out the records. Let's see in business. ... Here you had all the time and all the energy and all the koiches. So, v'nasata, v'nasata b'emunah. Let's see, taka. You always come with an explanation: I was nisht, I was tarud, I was panuin, I was... Let's see. Business, that musta gegukt gekent, the kapt a good garbit, the tzaitus tegehat. That's why we ask first, v'nasata, v'nasata b'emunah. That was a bedichusa. A b'pshat, rabosai, vechafetz chaim. Let's see the erech for the eisek haTorah. Let's see. Let's see how much time you spent in this b'emunah. What does emunah mean? The meforshim, the rishonim, they talk. Emunah means with emunah in the Ribono Shel Olam, v'nasata, v'nasata b'emunah, that the Ribono Shel Olam gives parnassah. So we could tell the kavatitim laTorah l'umas what was going on in the business, your hanhagah in the way you dealt in business and the time you spent in the business. Klapi that, we messed kavatitim laTorah. So this, rabosai, is the erech of what your Torah is, the erech of your mitzvah, how much you valued, oy badis un nisht gevert azei פיל.

So, the Chofetz Chaim writes in Shamayim, the din that they would give. So we have over here, l'choira, a meiredike vort. Oy loi l'elboineh shel Torah. The Torah sometimes is aleph. How much did you throw me away for, already? What did you throw me for? What, for this? This is—this is—and that's what Chaim Volozhin is saying. This is what you threw me away for, for these few pennies, for these few hours of hana'ah. Das is elbein haTorah, says Chaim Volozhin, and the meforshim learn. The Chidda goes one step further in the drashes. Notice it says, Oy loi la'briyos. It's the lashon la'briyos. Briyos? Oy loi la'adam. That's the lashon, la'briyos. Briyos means the creatures that were created, almost like it's talking humanity, briyos, for the people, for us. The meforshim talk about it. The Chidda says a meiredike vort. The Chidda says, why were you created? B'schus haTorah. You were created b'schus haTorah. Why did we get to leave Mitzrayim? B'schus haTorah. So when you needed the Torah, you used it, right? For this it was good. You were created, af dem is geven Torah. Yeah, avada, to learn, yeah, avada. Then the minute you didn't need it, so to speak, you threw it away, you dropped it. Oy loy labriyos. The Mishnah is up the Chiddah is trying to be meramez the person. Alman ivresa, and for demos to mekabel given Torah, and now that you're alive, forgetsed from them. Das is the elben haTorah. When it was needed, you used it. And now when you don't need it anymore, in Mitzrayim you left Torah, Kabbalas haTorah. Now you don't need it anymore. This is what's called elben haTorah. Abeisei, let's take all this and try to go back to the baskol. What is a baskol? So you look at the Tosafos Yom Tov. He asks a nice kasha: why baskol? Bat kol. What's the lashon baskol? Mai nevuchim, the Rambam says, when it's kalush, it's not nevuah, it's a little less than a nevuah. It's not mai nevuchim. Maybe that's why they use the lashon baskol. You look at the Tosafos Yom Tov: bas is a bitul, kalush. It's not the same strength, so it's called a baskol. I saw in Masseh Vitri, perek gimmel, bas is like a nolad; it's born. It's a voice, a sound that's born from another sound, which in English we call it an echo. Tzena'ko. There's an interesting Tiferes Yisrael. I wish I could go read the whole thing now. I see the time is late a little bit, so I would tell you to read it on your own. He says in the books of geography—he says like the Tiferes Yisrael Mishnah—the scientists say that there's an echo around Har Sinai. Unfortunately today there's keilos of Braka, also, all the bombs and everything. Baklapanim, there's an echo, and they don't know what this echo is. V'li nir'eh, zogt the Tiferes Yisrael, mir dacht zach, it's this bas kol shemachrezes v'omeres, oylem labriyos. It's an echo, and zei zogt the Tiferes Yisrael. Now we all know the rocks. Rocks, they have in it the sneh. Around Har Sinai it looks like a sneh, so the fire remains. The kol remains. It's an echo of the amulah kol kol gadol. We could talk a lot about this bas kol, that it's some kind of an echo which is yotzei mecherev, k'seder comes out mecherev. You know, rabosai, there's an interesting Gemara. The Gemara always tells us, Ein mashgichin b'bas kol. Why not? First, it doesn't even say we don't pasken like a bas kol. It doesn't even say that.

Should say we don't pasken like a bas kol, which is a whole shaila, l'teireh laShamayim. You go through the Rishonim on that, those Gemaras. But it says, Ein mashgichin b'vas kol. Why not? I had once an uncle. Used to always, when his daughter would complain to him about whatever his daughter's complained about, he said it's a mefurashi Gemara, Ein mashgichin b'vas kol. He used to tell her, Pay attention. What is bas? What does it mean, Ein mashgichin b'vas kol? Why? Why not? Rabosai, the teretz is gar pashut. The bas kol is given for the yachid, individual, to mechazek the yachid. A bas kol isn't that if you hear a bas kol, you should be mashgiach b'vas kol. It wasn't meant for that. A bas kol, rabosai, is the yachid, like the Baal Shem says, like the Rishonim, Acharonim talk about. It's something that talks to the heart of the person, and I'll soon show you where I got this from. You know, it's an interesting lashon, machrezes v'omeres. I saw the mefarshim talk, what's machrezes and what's omeres? What are the two nuschaos? Machrezes, he calls out, machrezes. What's the v'omeres? You know, rabosai, we find the same lashon of the Gemara. The Blezer went in to daven in a churva. Eliyahu HaNavi waits for him afterwards. And he asks him, Bni, mah kol shamata? What's the kol you heard in this churba? אמרתי לו, שמעתי בת קול שמנהמת כיונה. Interesting lashon. The bas kol is menahemes ki yonah. The omeres — same lashon, v'omeres. And it's also the same oyla banim. Oy lebanim sheba'avonoseihem hechravti es Beisi v'sarafti es heichali v'heglisi es banei la'umos. Amar li, chayecha v'chayei roshecha, lo sha'ah zu bilvad omeres kach, ela b'chol yom v'yom. Same lashon. And then the Gemara says, shalosh pe'amim omeres kach, kol yom v'yom. And then it says, shalosh pe'amim omeres kach, v'lo zu bilvad, ela b'sha'ah sheYisrael nichnasin l'batei knessiyos, l'batei midrashos, v'onin yehei shmei hagadol mevorach, HaKadosh Baruch Hu menanea rosho, deganza shtikah. Vos iz der bas kol? Bas is a lashon chibah. Rishonim always talk about, whenever we talk about chibah, it's a lashon of bas. Bas is chibah. Der bas kol is yoinah, menahemes v'omeres. Where do we find the yoinah? V'nasi vachagvei hasela, harinies marayich, hashmi'ini es koleich. Ki koleich arev u'mareich naveh. You know what the bas kol is talking... The bas kol is talking, mina hemes ki yonah. The bas kol, whenever you hear a bas kol, it's the Ribono Shel Olam saying, and this I saw already in Reb Chaim Volozhin, k'ein this: Sinai was b'dkifus. Sinai was b'kfiyah. Sinai was eish, eish hagdolah. It says also clearly, vayanu. The Klal Yisrael got so scared they moved backwards. The Ribono Shel Olam comes with the bas kol from Har Sinai too, and the bas kol talks to the yachid, and is mechazek the yachid. He tells the yachid, Yeinasi b'chagvei hasela, har'ini es mareich, hashmi'ini es kolech. Even the yachid, even the individual, the Ribono Shel Olam will have him l'tovah. The lashon bas, bas kol, that's ein mashgichin b'bas kol. What is ein mashgichin b'bas kol? It's not meant to be machriz patichut. The bas kol, rabosai, is the yachid, the yeinasi, in a hemes ki yonah, inyan of ahavah, yonah. The Ribono Shel Olam ... hashmi'ini es ...

Even on the yachid. And that's the elbay. You know what the elbay is? The elbay is, HaKadosh Baruch Hu, betzach hazei fil. Kol yoym v'yoym, petel talk. HaKadosh Baruch Hu comes and He promises everything. Zocheh lidvarim harbeh. Ein lecha ben chorin ela mi she'osek baTorah. And you throw all that away. Dos is oyloi le'Elboinei shel Torah. This is the bas kol that's yotzei me'Chorev. I just want to end with one thing, rabosai. You know there was something called the fire of Sinai. What was the fire of Sinai? What was the inyan of the eish hagdolah? And the Torah says, rabosai, there'll be doires. Vos Klal Yisrael is going to go b'eish for Torah. Na'aseh v'nishma. And it says clearly they were scared of this eish hagdolah. You know why they were scared of this eish hagdolah? Because it's a big eish hagdolah. Klal Yisrael had to go through many fires. How do we say the nusach from ashes to, and down to nothing, from fire. Why did it have to be that when they said na'aseh v'nishma, pachad nishmasam? Harain geben the koach in Klal Yisrael that it could be pachad nishmasam for Torah. It's also one of the reasons. It had to be instilled in the koach of Klal Yisrael, pachad nishmasam. L'maaseh, the Ribono Shel Olam comes every day, and He sends out a bas kol. He's mechazek the mench, and He tells the mench, Bein nisoyer, bime'orer yourself, me'haboino shel Torah. We have to heed this, and it's there. Yeder Yid hot in zich der ratzon. The person wants; the want is there. The pa'ami balev is there. The problem is we're afraid, afraid sometimes to push further. Sometimes we're afraid to take the next hard step by cutting out all the things that we don't need. So much in a person's day, rabosai, it's wasted time, really wasted time. If you make the cheshbon, do I really need all this, and all this time that I put in, all this effort that I put in, is it true? A sata v'nasata b'emunah, if a person's honest in that, then he'll have more time for eisek haTorah, have more time for eisek haTorah. And the Torah is teivea elbaina, will make this cheshbon for this, so much work and effort. You know, rabosai, I'll tell you something interesting. When somebody wants a deal, when somebody wants to matzliach, the amount of effort and koiches he puts in is unbelievable. Dial and redial and speed dial. It's an amazing thing. I once saw—I didn't plan this, rabosai. You know, huh? This is, I don't know what it is. You'll have to close it for me. I'll have to close it. Give me a second. Okay, here we go. I think this is how you close it. Good. פנחת. Here, aveisai. If a person would have that same תשוקה, when he would have much more time to learn Torah, much more time to learn Torah. And the Torah is תבל בינה, Torah is תבל בינה, אל בינה תורה. And lefi the erech that you show for the Torah, that is what zechah. Yom Tov of Shavuos comes. Let's take this baskol, the pamon shebaleg, yedi hotes. Let's be mekabel that קבלת התורה, קבל תורה, נעשה ונשמע, no matter what, we'll do it. I have to come to a seder, בקיצור. Every seder is a נעשה ונשמע. That's the yesod, really what I'm trying to bring out. If tonight you're supposed to learn, say, kol... perhaps Sinai still standing and saying is תבל אלבינה, vos epes נעשה ונשמע then. Say נעשה ונשמע right now, even if it means pacha nishmasam, no matter what. The ...

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