The Power of Words: Nezirus, Kedushas HaPeh, and the Crown of a Yid

Transcript

This Torah class is brought to you by TorahAnytime.com. I was invited here tonight to speak divrei hisoirus and chizuk, words of mussar, words that will be hadrachah that's important in everyone's personal life, as well as the chinuch of the children in the homes. The topic I chose to speak about is what I believe may be one of the most important yesodos, the foundations of Yiddishekeit Judaism. It is the yesodos, the foundation of Adam, what makes a person. This is one of the things that the Torah, his madrich, teaches us, the difference between a Yid and a goy. We are the am hanivchar. We are the chosen people, and because of that, we need to behave in a manner which is mamleches kohanim. We need royalty. We need to act and conduct ourselves. Not just as people, ben Adam, even greater, royalty, mamlechet kohanim v'goy kadosh. You hear, rabosai, my brothers, my friends, listen to me carefully. We aren't just plain people. And let me tell you the truth. Unfortunately, what we see in the streets, social media, what we can have directly on our phones at any given moment, is not royalty of Adam. It's not. It's just not. And even Adam is not enough. We can't just be a person. We need to be mamlechet kohanim. We need to be bnei melachim. Kol Yehudim are bnei melachim. We are the children of kings. What makes us a king? What makes a person? Wow, look at him. He's royalty. Look at him. He's special. Tonight, I would like to introduce a yesod. Really, I beg. And over the years I've seen, because I've been around great people, what is greatness? What is royalty? What is the beauty of a Jew? We just, in the parshas hashavua that we read... Learn about the nazir. What is the nazir? He promises that he won't drink wine, and he's living a life of abstinence from what's going on in the world. He's a nazir. He's separated from the rest of the world. And the Torah tells us, you know what the nazir is? Ki nezer Elokav al rosho. He's wearing a crown. He's beautiful. You look at the nazir, and what do you see when you look at the nazir? You see a crown, like a king, royalty. You see something very special, ki nezer Elokav, because the crown of Hashem is on the nazir. Rabosai, today we don't have nezirus. We don't have it at all. It's a parsha that we can't conduct halacha l'maaseh. Can we make a nazir today? Chas v'shalom. A person may not become a nazir today, because there's no way for him to stop the nezirus and bring the korbanos. We don't do nezirus today. It's yadua. We all know that every parsha in the Torah is eternal. The Baal Shem HaKadosh and many other sefarim...

And speak the same topic. Every parsha is able to be conducted, even if it's not l'maaseh, but in hashkafah, in mussar, we're able to relate to it in a different way. You understand? It has to be, the Torah is eternal. So how is it that the parsha of Nazir applies today? Rabosai, let's stop and think a moment. The parsha of Nazir, you read about it. Now, I hope you didn't take out a lesson from it that it's good to have long hair. If that's what you took out of the Nazir, that it's good to have long hair, I think you missed the boat. I think you didn't understand and apply the Nazir. He's smiling. It's not about long hair, rabosai. So tell me, what do you think? As they say in Yiddish, mayne tayere brider, my beloved brothers, come, let's talk together. Let's hear what Hashem is talking to us in His Torah. What is He telling us? The Nazir. We could be like this Nazir, but how? What is it in the Nazir that we could take a lesson and we could say, we could learn, and we could also be like this Nazir? What is it? Okay. What is it that we could learn from the Nazir and that we could replica what the Nazir is about? So everybody said, let's learn a little bit about the nazir. Let's understand the nazir, and what can we learn from it. So let's begin that the parashah of Nezirus begins with the word, Ish ki yafli lindor neder nazir lehazir laShem. Yafli. Does anyone know the translation of the word yafli? What does the word yafli mean? Ish ki yafli. The nazir ki yafli. No? Nobody wants to help me out over here. What does it mean, ki yafli? Says the Even Ezra, yafli is פלא. He's doing something very wondrous, something out of the norm. Why? The whole world is running after ta'avot olam hazeh. The entire world is on one course, and this person is taking a stop and saying, No, I'm not going down that road. I'm going to stop. I'm not going to do what everyone else is doing. I'm going to sit and contemplate. I'm going to be with Hashem for a certain amount of time. And that's davar shel פלא. This is something which is extremely wondrous. Tell me, tell me, how difficult is it to do different than everybody else? You know, that's one of the hardest things in life. You know that? I've many times have told you, we make a bracha every morning, Shelo asani eved. We thank Hashem He didn't make me a slave. Could you tell me, slavery? We have slavery? Anybody today is a slave? Now please, all jokes aside, I don't want any husband and wife jokes, please, if you don't mind. But could we be a slave today? Is it possible to be an eved, a slave? Baalei mussar say yes. What are we enslaved? Society. Society. Society. It's very hard. It's very hard to break away. In English, there's an expression, the Joneses. That's what it is. The nazir is doing something completely different than the whole world. The nazir is doing something completely than the whole world. I don't think it's working. You have to make it louder. The nazir...

He is not looking at everyone else around him. He's saying, you know, I could be different. You know, you could sit in a beit knesset and everyone is talking in shul. It's very hard to break away from that. You could sit at a wedding and people are speaking lashon hara. You know how hard it is to say, I'm not going to be part of it. Very difficult. But the Jew, through the Torah, has the strength to do something different and say, I do not have to. I am not mishubad to what's around me. I do what's right. And that is the nazir, the pella. And many mefarshim explain, it doesn't say ki yafli, yifleh. It doesn't say ki yifleh, which means he is doing something wondrous. What does it say? Yafli. Others, because he makes others stop and think. Sometimes it takes one person to get up and do what's right, and not he's doing something pella, but he's yafli. He's causing others to stop and think. We believe that, ah, we can never get this done. It's impossible. I'm going against the strand of everyone around me. Sometimes it takes one person to stand up and do what's right. And that is mashpia. That gives, for the surroundings around him, it gives them the hit'orerut to do what's right. I tell this to you with all conviction. When you need to do what's right, never easy, never. It's hard. But when you do what's right, you have no idea how many people will follow behind you to do what's right. The nazir is this example of standing up and saying, I'm not going to do what everyone else is doing. So what is it that the nazir is doing? What is it that he's doing, that he's creating something within a chaotic world he's creating? What is he creating? You know, the word yafli also means dibur. All the halachot of shevuot, nedarim, nezirut, you know where you find in the Rambam? Anybody here ever learned Rambam? Anyone who learned halachot, where are they found? In which halachot? Hilchot hafla'ah. What is the word hafla'ah? And tonight, we will talk about the power of words. Hachayim v'hamaves b'yad halashon. If you only knew the tremendous gift and the tremendous responsibility words have, and how we could utilize words to create kedusha. You know, the nazir creates kedusha on himself. And soon I will explain to you the kedusha of the nazir. Listen carefully. You know how kadosh this nazir is? Chazal tell us he is as great, if not greater, than the Kohen Gadol. And how did he create this kedusha? With the power of his words, when he said, I will be a nazir. You understand what I just told you? You know that a Kohen is not allowed to be metameh l'meisim, but to his relatives, he's allowed to be mitameh, right? A Kohen goes to the funeral of his relatives; the nazir not. Why not? Why does the nazir not go to his relatives? And the answer is, says the p'sikta, because he's like the Kohen Gadol. He's that pure and holy, like the Kohen Gadol. And therefore, just as the Kohen Gadol is not metameh l'meisim, he is not allowed to be metameh l'meisim. And how did he create this kedusha? How? With his words of his mouth.

All he said is, I will be a nazir. And with those words, hafla'ah, he created kedusha. Tell me something. You make a bracha every morning, Asher yatzar es ha'adam... How does the bracha end? Mafli. Huh? Mafli. What does mafli la'asot mean? What does it mean, mafli la'asot? The Rambam in Shulchan Aruch explains. You know what mafli is? Hashem does something wondrous. He takes the chomer, the physical, and he instills it in a neshama, a holy soul. And how are they able to be together? They're contradictory. That's mafli. That's the wonder of the Rofei kol basar. Hashem, who created humanity. Hashem created. Hashem was the one who created a person. He did something wondrous. He combined. He combined kedusha with chomer, physical. The words of a person are physical, yet the power in the words, the power of the words, the power of the words, the power, the power of kedusha that could come from every word. Could you imagine a person creates nezirus kedusha on the level of the Kohen Gadol through what? His dibur. That's ki afli. Not a wonder. It's an unbelievable thing. I want to tell you something interesting. How many words does this nazir have to say to create this kedusha? How many words does he have to say? One word. There's a talmid chacham sitting in the front row. I love you. Actually, I love every Jew, so you can't bring a proof from me, because I love everybody. But how many words does he have to say? One word. If there's a nazir passing by in front of him, and he says, Aha! One word, aha, like him. And in English, he can't even say it. It wouldn't even work out because you can't get it into one word. It would be something like saying, Yes! He creates a kedusha greater than the Kohen Gadol. Rav Aharon Kotler, zecher tzaddik livracha, the Rosh Yeshiva of Lakewood Yeshiva, in his introduction to his book on Nedarim says, This is a lesson. With one word, we could create so much kedusha. Could you imagine the opposite when we speak lashon hara? Could you imagine the opposite? When we say one word, which is derogatory, could you imagine we say words, even one, which isn't b'kedusha, how much kilkul, how much destruction comes from it. I always like to say that there's a halacha of nazir oiver lifanav, that when the nazir passes by, all it takes is one word to become a nazir. You can have something called lashon hara oiver lifanav, that the lashon hara is passing, and all he needs to say is what? One word. Yes. Look at the destruction that he caused. B'mila achat, with one word, the power, the power that man has with a word, with one single solitary word. You know, rabosai, let me give you, as they say, the Zohar behind all this, okay? You listening? Everybody getting excited yet? Not yet? No, no. Zohar, you ready? Listen to the Zohar behind all this. The parsha of nazir.

is a tikkun. It's supposed to fix the chet of the Eitz Hadaas, the original sin, the first sin that created the whole world of ra that we need to fix. The parsha of Nazir is there to fix the chet of the Eitz Hadaas. This is openly in the Zohar, as well as the Kisvei Ari. Shimshon—you paid attention to the Rav Teira this week? Shimshon was a nazir from his mother's stomach, says the Zohar. It was a tikkun. Shimshon was there letaken chet Eitz Hadaas, and he had the neshama of Adam Harishon. The first nachash, the lady nachash—what was her name? Lilith, right? Everybody knows that. And what was Delilah, Shimshon's wife, is? Delilah. Lili. It's the same shoresh. It's all in the Arizal. The Zohar writes, and that's why the nazir is not only not allowed to drink wine, but what is he not allowed to drink? Even anything, a derivative of the grape, even juice—that's not going to make him drunk. Why? The Zohar says the Kohen, he is not allowed to drink wine, but the nazir. Is not allowed to even drink grape juice. Why? Because the eitz hadaas, according to many opinions, was what? Was grape. The nazir is here to fix the eitz hadaas, okay? Now let's discuss what came from the eitz hadaas: death. And that's why the nazir is not allowed to what? Bitamei, no? L'meisim, huh? Because it's a tikkun. Now let's go one step further. What was the original chet, the original sin? How did it begin? There were two parts to the sin. It started with dibur, the nachash, his speech, machlik lashon. And therefore the nazir needs to what? Mekabel b'piv, to accept with his mouth that he is going to be nazir, stay away, huh? The nachash with his mouth. Come to the grape, come to the eitz hadaas. What is the nazir supposed to do with his mouth? Stay away from it. He has to be mekabel nezirus with his peh, with his mouth. You understand what nazir is now all about? In the yeshiva, I told them over something very interesting. The dynamics of how nezirus works is complicated in halacha. But to make it simple for you, rabosai, and to give you one of the many pshatim that the Avnei Miluim says is, the kedusha is chal on the mouth, on the mouth of the nazir. And because of that, he's not allowed to drink wine. The mouth, the kedusha of the mouth. The nazir is about the kedusha of the mouth. Now let me ask you a question. When and why should somebody accept on himself to be a nazir? You learned the Rashis this week? Anybody learned the Rashis? Haro'eh sotah b'kilkulah yazir atzmo min ha-yayin. Rabosai, please follow with me. I'm not telling you anything which isn't simple, true Torah from Shamayim. You ready? Follow. Haro'eh sotah b'kilkulah yazir atzmo min ha-yayin. What did he see when he saw the sotah b'kilkulah? Could you tell me what he saw? Did he see the aveirah? No. He saw the opposite.

He saw the terrible thing that comes from the aveira. He sees the sotah. He sees that the sotah ruined her life. So why does he have to yazir atzmo min hayayin? The opposite. It should be, haro'eh את העבירה. If he saw the aveira, he should be careful. Many say, you see how bad, when somebody sees, when somebody sees, even if he sees the degradation of the aveira, yet, but he still had some connection to it, it has an effect on you. It has an effect on you. It has an effect on you. You know, rabosai, a person could see how a whole world could be falling in front of him, yet, if it's connected to an outside world which isn't pure, it has an effect on the person. It has an effect. He saw the sotah who did the aveira. I didn't even know he didn't see the aveira, but he saw the sotah who had the aveira. It's going to have a bad effect on him. Hashpa'ah. This is the—hashpa'ah is such a complicated thing, and to create a good hashpa'ah against a bad hashpa'ah, what does he have to do? Yafli. He has to do something and stand up against it. But I'm going to tell you another pshat, which I did not say in the yeshiva this week. You know when he sees the sotah bikilkulah? He sees that a human being, yerida. He sees the woman. He doesn't see the chashivut ha'adam. He doesn't see the woman in a state of splendor, of majesty. It's not majestic. He sees Adam b'shiflut, that man could fall. That is what has an effect on him. I repeat again, listen carefully. I need you to hear this well. You don't need to see an aveira. What you need to see is shiflut ha'adam, and that itself makes a person that he is not in the same madreiga that he was before. Even if he didn't see the aveira, but he saw the sotah b'kilkulah, shiflut ha'adam. Torah, tefillah needs royalty. Torah, tefillah, you need to look. You know what the Gemara says, man malchei Rabbanan. You know who are kings? The Rabbanan. They're majestic. They're royal. You look at them and you say, Ashrei yoladeto, ashrei yoladeto. Wow, look how a person could be such a special person. Look how good a person could be. Look how beautiful humanity could be. And when you see humanity fall, yazir atzmo min hayayin. Rabosai, you don't need to see a big aveirus. What you need to see is when people don't behave with a beautiful ne'imut, deracheha darchei noam, the ways of the Torah are beautiful. I grew up, I saw people, majestic human beings, majesty. Their word was pure. Their word was innocent. Their words were kind. Their behavior was beautiful. The minute you start seeing Adam shafel, man starts to fall. You know what it's time to do? Yazir, nezirut, nezer al kavaro. You have to build up the crown, the crown of humanity. And how do you build the crown of humanity? It's the words you use. The difference between Adam and behema is what? Ruach memalela, the words, the mafli la'asot. Hashem took physical words that could have such a degrading, it could do such damage, but yet it could do so much good in the world. This, this, rabosai, is nezer Elokav al rosho. This becomes royalty.

The royalty of dibur, of speech, of everything you say, it becomes ma'alah. You become a better person. Dracheha darchei noam. I believe Birchas Kohanim is in this week's parsha. Why is Birchas Kohanim follow the sotah? It's about the power of words. Aharon HaKohen was majestic, the Kohen Gadol. He also wore a crown. He wore a nezer. He wore a crown. He carried the nezer, the crown of Hashem. His words were words of love. How much a person could do with his words. Y'samu es shmi al bnei Yisrael, va'ani avarachem. He could be a vehicle with his words to be able, to be able, be able to give over so much bracha and shefa to Klal Yisrael. The power of words, the power of the koach of words that come from ahavah. I once said a pshat in a yeshiva, and I would like to repeat it. You know, the parsha of metzora is in the hands of the kohen. The kohen is the one that comes to say tamei or tahor. It's in the hands of the kohen. The kohen... Al pi hakohen. What does it say? The mouth. According to the mouth of the kohen will be kol nega vechol tzaraas. So it's the mouth of the kohen that decides if a person is tamei or tahor. Tell me, how old does this kohen have to be? And how learned does this kohen have to be? The halacha is, the Rambam brings it, he could be a katan. He could be a child, a baby. The Rambam says he could also be a shoteh. He could be really, literally, a disabled child. Says the Rambam, so how does he pasken? How does he come and say that this is tahor? You know how hard it is to know the halachot of negaim? The Gemara tells us it's the hardest halachos. So what do you need a little kid, a kohen, a shoteh? What do you need it for? Why do I need a kohen, a child? And you know what the answer is? To tell another Jew to his face, Tamei ata. You need to be the grandchild of an Aharon HaKohen. In order for a person to have the right to say such a thing to another person, tell him to his face, Tamei, you are tamei, you need to be the same family that gives the bracha in the morning, Varech et amo Yisrael b'ahava. You, who blesses with love every morning, you could tell somebody he's tamei. Nobody else has the right to do that. Nobody has the right to put down somebody else. No one has the right to use his mouth to say something bad about another Jew. You don't have that right. Aaron HaKohen, who is seeped with love, it's so much love, he and only he could come and say to another person, Tamei atah. I've told you over many times that the great tzaddik, Rav Boruch Ber Leibowitz, the Birchas Shmuel, in the yeshivot, they learn his Torah all the time. He is the staple of all the yeshiva shetorah. He said about himself that when he comes to heaven and they'll ask him, Boruch Ber, what did you do in your life? We need to go through the records. He would say, says Rav Boruch Ber, I would tell Shamayim that if you want to talk about my learning, I'm ashamed. I don't want to go there. I don't want to go there because it's definitely not a...

According to the level, what it could have been, should have been, others before him have done. When they'll come and say, Tefillah, I'll be also embarrassed to bring up the way I davened. And it's famous that he used to daven with a lot of kavanah. But what I will say to HaKadosh Baruch Hu in my defense: I loved every Jew. I loved every Jew. And then when I walked in the street and I saw another Jew, I wanted to run over to him. I wanted to give him a kiss and a bracha, a blessing, with love. That's what I'm going to say to Hashem. For this, I deserve to go to Olam Haba. Rabosai, the words that a person uses either makes you royalty or shiflut ha'adam. A person babbles and babbles and says things, and not nice things about people and others. It's a difference between nazir Elokav al rosho. The nazir is on an extremely high level. He's nazir Elokav al rosho. Yeah. Maybe, you know, rabosai, maybe. I was thinking over Shabbos, I'm not a rebbe. I'm a simple Jew. But what can I leave you with a good bracha, right? Because they'll say, What did Rabbi Wolkin speak? He gave mussar, and he didn't give us brachos. So I'll give you a bracha. But before I give you a bracha, I need to give you a little more mussar. You see, that's how I work it. It's a game I play here. What I do is I tell you I'll give you a bracha, and everybody wakes up. And then I slide in a little mussar, and then I'll give you the bracha, all right? What time do I have to end before I become the bracha acharona, the last time you ever invite me back again? How does it work? What time? Nine o'clock? Okay. Huh? When the rabbi comes. Okay. For the Bnei Yeshiva, which I love so much, my heart is with you all the time. I can't tell you how much love I have for the Bnei Yeshiva, for the community as a whole. I love every one of you, balei shalom. I can't tell you how much love I have for all of you. I need to tell you one thing. You know, children, if they grow up in a home where there's no shmirat halashon, where people don't watch what they say, and they don't see the beauty of a father and a mother who keep their mouth clean, clean for not saying lashon hara, clean for not cursing, not saying bad things about other people, they're not getting a fair chance and an experience to become gedolei Torah v'yirah. You're not giving them a fair chance. I don't know how to say it more simpler than what I just said. You want your children to be good Jews, yirei u'shleimim. Show them an example of the kedushat hapeh, that the mouth has to be pure. And let me tell you where this comes from. You know, little children, the first Chumash that you learn with little children is Vayikra. Everybody knows, beginning Vayikra. You start with the korbanos, not korbanos, a hard halachot. Why do we begin with korbanot? The Medrash asks this for a question. Why do we begin Chumash? Let's begin with the easy stuff, right? Let's begin, if you're an Ashkenazi, with the stories of Avraham, Yitzchak, and Yaakov, and if you're a Sefardi, let's begin with the Zohar and about the Kabbalah and the Ma'aseh Merkavah, right? Why do we start with Vayikra? Says the Medrash, and rabboisai, I want you to learn this Medrash word for word with me. Yavo tehorim, the pure ones, the children who are pure, v'yitasku b'taharah. Let them be involved. Let them learn taharot, which is korbanot. Korban is tahor. It's pure, the korban. So the child who is pure, let him, over the elders. What do you mean? They're big people, talmidei chachamim. Not them, the children, because they're tahor, and korbanot is tahor. The Medrash Tanchuma says another pshat. This is in the Medrash Rabbah. The Medrash Tanchuma says—

Hashem longs for korbanot today. We don't have korbanot. We don't have a Beis HaMikdash. We don't have a Beis HaMikdash. We're in galus. You know how lost we are. And Hashem and Klal Yisrael needs the korbanos. So what do we do? So we know that if a person learns the parsha of korbanos, ki'ilu, hekriv. By learning the parsha of the korbanos, you have actually done and sacrificed the korbanos. And who better than the children who are tahorim, that they should be makriv those korbanos? So says the Medrash Tanchuma. Tell me, what's so tahor about the children? What is this taharah? They're so pure. You want I could take you to children, you'll see. They're so pure, the children. I don't... Tell me, talk to me, tell me. Yavo tehorim. Huh? Good. So the Gemara, right, does everybody understand the question? Yavo tehorim, taharah, heim yaviu את הקרבנות. The mefarshim explain, because there's a Gemara in Shabbos daf kuf yud tet. The Gemara says, Rabbi Yochanan and Reish Lakish were saying that the entire world stands on hevel pihem shel tinokot. Now notice it says even hevel. It's interesting. I always thought about it. What do you mean, hevel? Hevel means not much. Hevel is nothing, right? Hevel havalim. And still, Hevel pihem shel tinokot, the whole world stands on it, says Abaye to Rava, what about us? We are the great talmidei chachamim. What about our speech and our talk? Yesh bo chet. It has sin. They, the children, have no sin. Yavo hevel pi she'ein bo chet, and on them the whole world stands. Tell me, what chet do children not have, and that the elders, the Tannaim, Abaye and Rava did have? This question always bothered me. What are you talking about? So I always understood it doesn't mean their speech is chet and the children's speech is not chet. It means in general they don't have chata'im because they're patur. Huh? Yeah. I found in the Chofetz Chaim, in Chovos HaShmirah, perek zayin, says the Tannaim, of course, spoke only beautiful divrei Torah. And of course they never spoke lashon hara, and of course not divrei nivul peh. But somewhere, avak, shebavak, something a little bit lashon hara, the children don't even have that. And that's called hevel pihem shel tinokos. And that's what's needed to create from their mouth korbanos. The Chofetz Chaim in Chovos HaShmirah. The Chofetz Chaim in Chovos HaShmirah says, the Chofetz Chaim, if you're mekabel on yourself not to say lashon hara, if you're mekabel on yourself not to say bad things, he guarantees that the Torah and avodah will go straight to where it's supposed to go. Hear, rabosai, it's a chovos hashmirah. The Chofetz Chaim, kabbalah. What was the nazir? How long was a nazir a nazir for? Thirty days. But what happened? He was mekabel. He was mekabel. He accepted the koach, the power of kabbalah, of accepting. Tell me, when we got Kabbalas HaTorah, all we said was, Naaseh v'nishma. And look what happened. This was the crown. We got the crowns. We got the crowns. For what? For accepting. Did we do it? We all know the history, right? But we accepted. The nazir accepts thirty days. All it takes is thirty days. But the kabbalah, nazir.

Kabbalah, accepting. This, rabboisai, is the koach, the power of a mouth. I promised you a bracha, I'll give it to you. You ready? You ready? You ready for a bracha? Oh yeah. See, that's why I was waiting to hear. I couldn't hear any oh yeah. I want to hear the oh yeah. Let's go, rabboisai. Okay, you ready? The nazir needs to bring, in his korbanos, lechem, bread. He brings bread. Why? Why does he bring bread? Now I want to tell you something very interesting. You ready? Listen, very interesting. Where is it merumaz in the Torah? The Medrash says, because in the parsha of the nesiim, the nasi of Dan had to bring kaarat kesef shloshim u'me'ah mishkalah, a hundred and thirty, the weight of the tray. Dan is shimshon. Shimshon comes from Dan. Shimshon nazir. Dan, Shimshon, nazir, shloshim u'me'ah mishkalah, and on it was bread, says the Medrash, because the nazir, a hundred thirty, bread, and how many otiyot, says the Medrash, is in the parsha of nazir? A hundred and thirty words. I'm sorry, letters. A hundred thirty letters. A hundred. What is a hundred thirty? What's this one thirty? What is one thirty? What is it? No. This person knows how to learn. The Gemara says in Eruvin that when Adam did the chet of the Eitz Hadaas, he fasted for 130 years. After he did the chet Eitz Hadaas, he fasted for 130 years. The nazir is l'sakein. He's here to fix the chet of the Eitz Hadaas. So how much does he have to bring? A tray of 130, which has on it lechem, 130 oisiyos, 130 what? Because the klalah that came from the Eitz Hadaas was, B'zeaas apecha tochal lechem. Because he brought curse into the lechem, so the nazir brings in his korbanos lechem. You hear what's going on here? You ask me, what is the numerical, the spiritual numerical value of a nazir? And the answer is one three-oh, 130. Again, ka'as kesef. Okay, tell me, what does 130 have to do with the nazir? Why did Adam fast 130 years? Says Ben Yoyada, says the Ben Ish Chai, ayin, his eye. How did Eitz Hadas start? His, Ki Tavu El Einayim. He followed his eyes. What is the gematria of ayin? One hundred, no? And thirty. Ayin, yud, and nun. So, letaken ma shepagam b'ayin, a hundred and thirty years. You understand? Shimshon—what was Shimshon letaken? Eitz Hadas. What was his chet? Ki tovah hi ki yesharah hi b'einai. He wanted Delilah. Why? His eyes. So letaken, he brings what? One hundred thirty and bread. Ayin. So you ready, rabosai? If someone fixes the Eitz Hadas by watching his shmiras hapeh, if someone fixes the Eitz Hadas by fixing his shmiras einayim, when you go to work, rabosai, the ayin causes the problem of the klalah, b'zeias apecha tochal lechem. That's where it came from. You want to know why people have such a hard time in work to make parnassah?

Maybe the ayin, maybe the eye. Those that fix the peh, and those that fix the ayin, they'll make easy for them the klalah of b'ze'at apecha tochal lechem. Listen to me carefully. I give you my word. I believe with all my heart that people who don't see what they shouldn't see, they watch their eyes, and people who say good things, and people who train their children to see and say good things, they have bracha and parnassah. I have no doubt and no question in my mind. Everybody comes here and asks me brachot, brachot, brachot, brachot. You know what the biggest bracha is? You yourself. V'hayei bracha. What does it say by Avraham Avinu? Whoever looked at Avraham Avinu said, Wow. Right? Avraham was the biggest mikor ha-bracha. Why was he mikor ha-bracha? Because whoever looked at Avraham Avinu said, Mm. Mm. When you go out into the field of work, be a bracha. Be a person who people look and say, Wow, he's different. He's a Jew. He watches what he looks at. He watches what he says. And they'll say, Ki nezer Elokav al rosho. This person is the crown of humanity. Don't make chilul Hashem when you go to work, I beg you. Don't make chilul Hashem. Don't think the goyim don't look and see, why is he watching and why is he looking and why is he talking like that? Shmirat einayim. Shmirat hapeh. And what will you have? Birchat Kohen. Ki sivtei Kohen yishmeru daat, vTorah yevakshu mipihu. That's where bracha comes from. Aharon HaKohen, his mouth gives bracha. Because what is his mouth? His mouth says good. His mouth speaks only good. His mouth speaks ahavah, words of love. And what does his eye? Aharon HaKohen only saw good. Ureh b'tuv Yerushalayim. And with this, I wish you all much, much, much bracha. Bracha and yom parnassah. Lechem, I wish you a lot more than lechem, okay? People say, Lechem, he's wishing me lechem. It should be taka lechem without milchamah, lechem. And I also wish you, with the children, you should have beautiful, beautiful children. But there's one way to do it: with love, with shmirat hapeh, shmirat hapeh. Say good things about everybody. Say kind things. And remember, daracheha darchei noam. The ways of Torah are sweet. They're good. Don't look around. People are fighting, and people, Rabbanim are fighting. This is maaseh Satan. The real way of Torah is beautiful. It's darcheha darchei noam, vchol netivoteha. Shalom, shalom, shalom, shalom. You've just experienced another Torah class, brought to you by TorahAnytime.com.