Shimshon’s Eyes: Lo Sasuru, the Meraglim, and Learning to See Through Torah

Transcript

This Torah class is brought to you by TorahAnytime.com. We discussed, in Perek Yud-Daled, Shimshon. Last week was Perek Yud-Gimmel, the seudah that Shimshon is going to be born, he'll be a nazir mehabeten, nazir from the stomach. Now we have Shimshon's life, Shimshon haGibor. Vayeired Shimshon Timnasa, vayar ishah b'Timnah mi'benos Plishtim. Shimshon, the heilige Shimshon, the shofet, he goes after bnos Plishtim. You could say that this becomes the mahalach in Shimshon's life. He looks for women from Plishtim. Vaya'al vayagid l'aviv ul'imo, vayomer, ishah ra'isi b'Timnah mi'benos Plishtim, v'atah kichu osah li l'ishah. I want this woman for a wife. Like every Yiddishe mame and tatte shtells a chaver, a kind kumt a heymen, er zogt, 'Ich vil a Palestinier.' It shook them to the core. Zei zogt the next pasuk, Vayomru lo aviv v'imo, 'Ha'ein bivnos achecha uv'chol ami ishah, v'atah holech lakachah ishah mi'Plishtim ha'arelim?' Vayomer Shimshon, he has an answer. Vayomer Shimshon, 'Osah kach li, ki yashrah b'einai.' I want this one. איסא כך לי, כי היא ישרה בעיני. ישרה בעיני. This is the one that's yashar, the right one in my eyes. Shteit in pasuk, וָאָבִי אִמּוֹ לֹא יָדְעוּ כִּי מֵה' הִיא. This was all pre-planned from the Rabbeinu Shleilam. כי סעונה הוא מבקש מפלשתים. This was a way how to get to the Plishtim. There was a master plan behind it. Rabbeinu Shalom wanted he should get close to the Plishtim, and they should say, you know what, he's actually a Plishti, as we learn further on. This gave him a doorway into the home, so to speak, of the Plishti to destroy him. וְאֶת הַהִיא פלשתים מוֹשִׁיעַ לְיִשְׂרָאֵל. Was he megayer her? The Rishonim say yes, avada. There was no question that he was megayer her. Was he right for taking her? The pasuk seems to say, yeah, avada, כִּי סְעוֹנָה הוּא מְבַקֵּשׁ מִפְּלִשְׁתִּים, and it's מֵה'. If the pasuk clearly states, ... חושבן דרחמנא. Read it again. What was that? Did you say that it stated— The pasuk says clearly it's me'Hashem. It was pre-planned from the Rabbeinu Shleilam. That Shimshon should connect himself to the Plishtim in this way, like this he has an in. And he's able to kill and come and go, as we will learn the psukim, the story of Shimshon. But the first thing that comes to, that's striking, he has a history, and you'll see one after another, he takes women from Plishtim. So there was a geirus. The Rishonim say it was a geirus. The Daas says 100% there was a geirus. Rishonim learn like this, the pasuk was geirus avada. How could it be? Ashoifet al nemenan arayos. There's no question there was a geirus. And the question is, was it right or wrong? Shtei tachlin, ki meHashem hi, ki saonu mevakesh miPlishtim. The Rishonim even point out, why does he go to his father and his mother? So it was geirus, some taanos on this. So the Rishonim say, avada, b'yad yidishe kind. Shidduchs by a tatte; he wasn't going to find somebody off the street for himself. He was doing a kedas Yisrael, mital yiddishe minhagim. So the Rishonim pshat, that's a kumt some taanos mamash. Mein kind, ach to dos? Un the teretz is, meHashem. So was it right or was it wrong? The Gemara tells us that this was his downfall.

Somewhere in this pasuk, where the pasuk says, V'eisah kachli, ki hi yesharah b'einai, this was already the seeds of the fall of Shimshon. The Gemara in Sotah, it's a Mishnah that says that b'einav marad. With his eyes he was mored, uv'einav nenash. That's why later on they poked his eyes out. And we all know that he said the famous tefillah, ... Mishnei einai, and we'll take the koma when he brings the building down on the Pelishtim. The koma for his eyes. The story of Shimshon and his eyes. Pay attention to the theme of eyes in the historia and the chapter of Shoftim Yud-Daled. The eyes. The eyes was his downfall. And the eyes was what was going to be where he's going to take the koma, b'einav. The eyes. There's a big emphasis on the eyes. Says Chazal, b'einav marad, and Rashi shtelt su b'boira, he was a mored in the Ribono Shel Olam over here. Does anybody see the meridah in the Ribono Shel Olam? When the Radak zogt, klar, there is no question the actual taking of the Pelishti, the Pelishtim is nisgaven kenissah, nisgaven kepoblem. Ki meHashem. It's the way he expressed himself, azoi lernt the Radak. It's the words that he used, ki hi yesharah. If he would have only said, Ki hi yesharah, no problem. One extra word, rabbosai: b'einav. If I say you're listening to us, soon we're going to learn who Shimshon is. B'einam doesn't know. Shimshon was supposed to be Mashiach, פירוש החזל. That's the level of gadlus of Shimshon HaGibor. Heileke, he was a nazir mibeten. Might have been one of the most heilige people that ever came down to this world. He took one word, Ki hi yesharah. You know how the Alter from Kelm speaks out? Yesharah is the chakutah zach. It's a good thing. Eizi derech yesharah sheyavor bo ha'adam. The Mishnah: Yesharim darkei Hashem, the avos were called yesharim. He was looking for good, ... in the midah in the meidel. ... I stuck in the ... to dramatize, but the Alter from Kelm says yesharah. The word yesharah is gevaldig. She was straight. She was perfect. ... Next word, b'einav. That's, he killed it away. ... b'einav. What's the b'einav? That's so bad. The word b'einav, and Chazal call this b'einav morad. Morad. And Chazal, I mean, the pasuk seems to clearly state. MeHashem, sratzimim. Which means that the parents had they even known the cheshbon of the Ribono Shel Olam, they would say, My kind, we'll pay not on this one. We'll support. We won't have to go to the other side for support. We'll pay for the shidduch. It's like the pasuk, Av imoi, their hesitation was they didn't realize it's meHashem. So everything is mamash kasher v'yasher. He expresses himself with the word b'einav, and this makes him a meired b'Hashem, and this becomes his downfall, b'einav nenash, and this becomes his, quote, so to speak, as he leaves the world, Hineni kamam einai. I want to take the kama from my eyes. This is irrelevant. That was just a joke. I was just bringing it in again, because I know that every person sitting in this room suffers from this topic: the shidduch crisis of having to pay for the sons and son-in-laws. I'm just entertaining. And you got your second question in, and the third one will have to be after the shiur. Now, usually I don't give the guy a chance to get a second one in. He got one, he slipped one by. All right. Habeisai.

The word b'einai is taiv. Azoi lernt the Alter from Kelm. It's in Chochmah UMussar, chelek alef, maamar Chulin b'taharah, which means even when you take chulin, it has to be taharah. Here he was mishtatef. He mixed kedushah mit a bissel taivah. If he would have said, Ki hi yesharah, yendigt, a gute zach. Ober Ki hi yesharah mit b'einai, a bissel zichtah, a bissel mine einai, a bissel mind glance, what I want, what I'm looking for in a shidduch, a bissel gashmiyus, that's already no good. You know, my zeide told me that the Chofetz Chaim, whenever he read a shidduch for family members, he had a list of questions. The prospect had to pass a bunch of questions. One of them was, Oyb zi kumt fun an aramishtub. It was very important that she came bedavka from a poor home. And he used to say, Chutz fun der maileh vos zi kumt fun a aniyah, fun a aramishtub, vos andere mailos hot zi? To him it was a maileh. The top of the list had to be that there was no money in the shidduch. Chutz fun der maileh. Again, again, I'm just telling you over, you one of us amolgemen, vos iz heint. Di vilst veden Chofetz Chaim, vos Chofetz Chaim iz zmane zeh, vos vilstu? Chutz fun dem vos zi kumt fun an aramishtub, vos andere mailos hot zi. Another thing he would ask, like, Sidah bisl sheker, chachem v'hevel lo yofich? Like, אנחנו, we all know, sheker hachein v'hevel hayofi. Sifana bisl sheker hachein v'hevel hayofi? There is a little bit of that. It's called putting it in perspective. In everything you need a ... Dafke shteigen vos dos iz. Here, apis, the Alter of Kelm was saying, it was a little too much, apis, einoi. It was too much going after the taiva. Now, is this a lesson for us? Who knows? Are we on that madreigah בכלל? To talk about Shimshon Hagibor and say it's nogea to us, azoi zogt Alter fun Kelm, a lesson that when we talk about inyanei kedusha, gotta be careful to make sure it's clean kedusha and not tainted by negius of taiva. Azoi lehrt. It's big yesodos, it's big hashkafos. I don't know if we're holding by it, but azoi zogt. In michtam l'Eliyahu, says a different pshat. There's a language shmuis to explain who Shimshon is, and he says a פלא. Like I said before, Shimshon was ra'ui to be Mashiach. We talk about it; it's a Medrash, it's Chazal. So what went wrong? Be'einoi. What went wrong is that he used the word be'einoi. What's the be'einoi? He brings a Medrash Tanchuma: Shimshon nizgoeh. Shimshon became haughty; he was a baal gaivah. Be'einoi, ki'ilu ... el machtesh shitah. It's something that he feels is the right shittah. And that's why the, I think what the Michtav Eliyahu is going to learn pshat, the next pasuk is, V'aviv v'imo lo yadu ki me'Hashem hi. It's chalts fun himmel. Now I don't know why it stresses aviv v'imo, not him, unless to say maybe he didn't know it. He didn't speak it out. He should have spoken it out, me'Hashem hi. He should have realized. And be'emes, we know this. Shivugimar min haShamayim, it's learned one of the cases is from this pasuk. One of the rayas that Chazal bring that a shidduch is min haShamayim is from the pasuk, Ki sa'einu mevakesh, it's me'Hashem hi. It's also the Eibishter. Like we find by Eliezer. Eliezer said it's me'Hashem. Here too, me'Hashem. So why does it say aviv v'imo? Maybe fakert, dos iz doch kein ta'ina. Shimshon spoke out b'einai, and the parents lo yadu, they didn't understand that it was me'Hashem, and maybe Shimshon should have understood it. Vakka ponim, it's already a pilpul in the pshat of the pasuk. The Michtav Eliyahu learns that there was a nisgaleh, einoi, mayach. Something that ich halt za gutte shidduch. Vos haltstu, the Ribbono Shel Olam macht shidduchim? Taye a gut vort, chaveirim. A berel brisker.

He was known to be glatt. That was his maila. This was something he was proud of. He trained his talmidim, all the heilige yeshivas today, ... the Rebbe, the Rebbe, in his mahalach in learning, glatt. The berel wasn't successful in shidduchim. He made three and none of them worked out. He wasn't successful. He said a meirdike vort, tzemuchach, as in shidduchim, glatt is nisht kein maila. Being glatt is not necessarily a maila l'shatchanim. Not everything that claps is good. ... glatt, b'einai, in my eyes, ... not the ... from the ... al pi the Tanchuma. I'll tell you, rabosai, there's a Gemara which really needs to be learned and really begs a pshat. What's the ... The Gemara in Brachos, yud-beis amud beis, quotes the pasuk at the end of this week's parsha. Lo sa'asu ... acharei levavchem. We're going to have Parshas Tzitzis in the end of this week's parsha. Lo sa'asu ... acharei levavchem v'acharei eineichem. What does acharei eineichem mean? Acharei eineichem, znus. Acharei levavchem is minus. What's the raya acharei levavchem and acharei eineichem? I'm sorry, what's the raya to acharei eineichem? The pasuk in Shimshon. The Chazal in Brachos yud-beis says, look at Shimshon, ki yashar hi b'einai. Oh, he was ... achar. Ein Sof. We’re talking about arayos. We’re talking about leis asuru. We’re talking about avodah zarah. Itchapela. Till now we were saying eino is middos and minyanim, either a specific taamim, lefi dargo shel Shimshon, whatever it is. Azoi leynt Altuv fun Kelim. Either it’s a psaknis goye, again, lefi dargo shel Shimshon, a touch of gaivah, of ich mach der shidduch, nisht altz fun Borei Olam. But the pasuk that tells us, lo sisuru acharei levavchem v’acharei eineichem, avodah zarah, minus, un Chazal brengen Shimshon, itchapela. It’s an unbelievable question. This is the Shimshon that we talk about that’s supposed to be Melech HaMashiach. There’s a Chazal. Chazal say that when Yankev Avinu was mekaneh the doyves, when he saw Shimshon, he said, This is going to be Mashiach. When he saw misas Shimshon, when he saw misas Shimshon, he said, Oh, now we have to wait for Mashiach, lishuascha kivisi Hashem. People don’t know, who was the first person to say lishuascha? Kivisi Hashem was Yankev Avinu. Upon the—this was the hesped that he gave on Shimshon. Just rings in my ears. My zeide told me, the Chofetz Chaim is avek. Reb Meir Shapira Landinsky, the rosh yeshiva in Radin, was maspid the Chofetz Chaim with the zelbe nusach. Nisht az the Chofetz Chaim is Mashiach, but the Chofetz Chaim will bring Mashiach. He said, We thought— For sure the Chofetz Chaim would bring in Moshiach. Yet, says the Azavek, Ribbono Shel Olam, vemen hashtunsg. Who did you throw us to, to lead us to Moshiach? Who's going to bring Moshiach for us? He didn't bring the pasuk, Lishuascha. He brought a different pasuk, Chasdecha b'kerev heichalecha. The chesed of the Eibishter, sometimes in this world we don't see, but b'kerev heichalecha, we'll come to Shamayim, we'll understand. Chasdecha. Where are we going to see the chesed? B'kerev heichalecha. That doesn't give ender chesed from. The same thing, Yankev was almost maskim. Shimshon, there's only a nekudah, that Shimshon alein is going to be Moshiach. Yet, says Shimshon is azavek, Lishuascha kivisi Hashem. Shimshon was supposed to be like Moshiach. What is Moshiach? Rishonim tell us, look at the Rambam, it's going to be Moshiach Yisrael. That's going to take the Yid mamash, uplift him and destroy all the goyim. That was Shimshon. That was Shimshon's tafkid when he came down to this world. He should have been Moshiach. So what do we have? Lo sisuru acharei levavchem vacharei eineichem. This was the taina against Shimshon. So then what's the pshat? I want to tell you more about Beis. Just to understand who Shimshon was. And I think we'll understand the eineichem. Like I said, we started this shiur that there's a big emphasis about the einayim.

There's an Arizal that says that Shimshon's tafkid was to be mesaken the eitz hadaas. That's what Shimshon came for. Now, I want you to know that actually there's a whole michtav Eliyahu about it. It's not stam Torah from Rav Weiss, but Eliyahu has a whole arichus on this. If you look at the Birchas Yankiv, he done nachash ali derech. Who is he referring to? Look at Rashi. Who is he referring to? He's referring to Shimshon. Shimshon was called the nachash ali derech. What's the pshat? The nachash that brought whatever he brought, all the bad, Shimshon was there to be the nachash to fix it. He was a nachash ali derech. So it looks like it's a mefurash Chazal, it's a Rashi, that already in Birchas Yankiv, that Dan will have nachash. Who is the nachash? This is referring to Shimshon. So the Michtav Eliyahu learns like this, that it's like the Arizal, the tikkun, that he came, the nachash came to v'hakalti gamacht, and Dan, nachash, is going to make good. Now, I want to—later this is l'zalzel in tefach, if you don't mind. Tell me, what was the nachash's yetzer hara? Chisavo hi? Le'einayim. What about the einayim, huh? The chisavim. I want to tell you something very interesting also. One animal that has no sight happens to be a nachash. Anybody who does any research about— Zoology, which is maybe a kedai because of the, how do we see the Ribono Shel Olam's gadlus? Through His briah. That's what it means, rabosai. When you understand every creation that the Ribono Shel Olam created, you see the peledike chochmah. You know, rabosai, a nachash is an interesting animal. Quite devious, of course. He's quiet. You don't hear him exactly like the yetzer hara. He comes and attacks with venom, exactly like the yetzer hara. Do you know that the nachash has millions of different colors? It all depends according to the surroundings that he is in. If he's a desert, he blends into the desert. He looks brown. If he's in the forest, I'm looking at you guys that went to school, rabosai. I never went to school, so how do I know this? You guys went to school. You should know this stuff. You don't know this stuff? We know this, right? Blends into his society. But the dos isdelike yetzer hara, the pele, the pele of the yetzer hara, it's a peledike zach. All the, what do you call that, characteristics of the nachash is mamash, mamash, mamash the yetzer hara. I can't tell you all. One of the things is he's blind. A nachash is blind. This you learned in third grade, rabosai. I'll tell you how you learned it in third grade. They teach you, in case a cobra—and I feel silly sitting here teaching you science, but come on—when the cobra catches you, when the, right, what do you call that snake, the rattle, what are you supposed to do? You're supposed to stand and not move. Why? He doesn't see. He only senses. The nachash is blind. The nachash is blind. We'll talk about this in a few minutes, chaversa, yeah? The nachash doesn't see. I want to tell you something more. Do you know, it's interesting that, just to throw out a few facts, make you guys interested, like this you'll come back again next week even though I went overtime like I always do, so I throw out a few zachen to excite you. Do you know that the nachash, the cobra, gives birth to the child and it leaves right away. It doesn't hang around. The only animal in the world does not tend for its babies. You know why? No? You don't know why? I don't know either, because I never had a chavrusa shaftn the nachash, chveis a leinish. Azoy zogt men, and it's mehete. That he's such a chaya that it would eat up its own. So the teva is that he has to disappear the moment the child is born, because not he'll eat up his own kid. Everybody's looking at me. You'll look it up, rabosai. I'm telling you facts. These are facts that you can check. It's a nisht azoyvi the facts ... the senators read that you check. Not one thing has any shaychus to emes. This is emes la'amito. This is the reason why the cobra leaves. The point that I'm trying to bring out is—

The nachash has other characteristics of the yetzer hara. When the yetzer hara is מהלך, is כיסאו הילא עיניים, yet it doesn't see. It's not kapeledik. The teretz chaveisi is, deldimyon, that even though he doesn't see and it's not there, that's what he sees. If you only story yetzer hara is, he makes you see things that just don't exist. ... is taking a person by the hand, and he's leading him. You'd laugh your head off. Is that goneisht? That's the yetzer hara. The yetzer hara is that kein zach nisht. ... the whole world follows. But this, I think we can understand the inyan from Shimshon. Shimshon, the einayim, he gets blind. He's the nachash, alei derech. The inyan of the nachash. Soon we're going to see where the taiva, where the einayim, the lo sisuru acharei levavchem v'acharei eineichem, how it fits into the sugya. The meiraglim. Let's talk one minute, the meiraglim. Alef, regel, ... kasha. What happened? Kulam anashim chashuvim. More than that, they were sent to see, brisah, come back and report. So what went wrong? So a lot of Rishonim, Ramban, they weren't there to say opinions. They were just there to repeat over facts and not to translate what they saw. They were just fact finders. Come back and give it to us what it is. Don't come and explain it. Vechulei, vechulei. There's so much Torah on this shaila. I want to tell you over a Medrash Rabboisai, a vort from Rav Schwab. Sometimes I wish I was by his droshes. I think I would sit there all day and ask him for more. I wouldn't tell him it's 25 after two and we have to stop. I wouldn't be part of that. That chevra, I would sit there. There's a peledike Medrash Rabboisai. In Eicha, it goes according to the Aleph-Beis. Three of the four perakim, there's a pei before an ayin. It's supposed to be ayin and then pei; it's pei and then ayin. The seder of the pesukim. Zogt the Medrash — maybe it's hameir the geshteit — zogt the Medrash, it's because why was the churban? The meraglim. The meraglim were pei before ayin. They didn't see anything, but they spoke anyway. Ah, it's nice to come for this Medrash, ah? Zogt Rav Schwab, wait a minute. I don't know what Torah the Medrash is reading, but in our Torah shteit klar, they went to the eisim and they came back and they said, We saw this and that and this and that. Bitchaltz gezen. It's not Rav Schwab. Figment of their imagination they saw. You want to know what they really saw? Nothing. The meraglim came back blind as bats. That's what they came back. Shlach lecha, I want to give you a report as a blind man. You hear? This happened. ... You sent a spy. The guy's blind. And he comes back and he tells you, Oh, you don't know what I saw here and I saw there. You'd laugh your head off. You'd sit there and laugh. ... Yeah. Zogt der heilige Medrash, az di doser de litzanus fun dem rav. Az eyvi of dem vos tu gelakht, zos lachen of dem. You should sit there and laugh. They came back and said, they weren't there. They didn't see it. What are you talking about? But they're screaming, they saw it. And the answer is, ravei sai, ... chayav v'kayam, chisavi lei nayim. ... er shrayt echt. I just believe. ... He doesn't see a thing. It's the blind man telling you that he saw so-and-so. You look at the style of Devach's parsha, and zogt az der pshat is that a mensch is able to see bad even though it's good, because he wants to see bad. Which means that when if a person is prone to see certain things, wants to see certain things, he's able to shtel — someone say that's what he saw, even though he has no shaychus to it. Yiddish ... a mensch health, a mensch zeit, ... Rav Schwab is learning from the Medrash.

They came back, and they didn't see, and they said. The Snaipler learns, they saw, but they saw it based on what they wanted to see, and then a person is able to has a koach to see that. Rav Shach said, the Tzadik Livracha in sefer Nishmuzin learns a little differently. He says, don't forget that. They didn't want to go. They didn't want to lose their jobs, right? So, mimeila, it's called a re'iyah shitchis, which means they saw what they saw, but they didn't see deeper what was behind it. Avada they saw levaius, but the Ribbono Shel Olam did it for their good, so they see what they see. You know, a person lives his whole life, see. Yet, efshteit nis al tzchesed di Eibishter. It's all with a kavanah. It all has a pshat. With this, rabosai, I think we can understand the yeshiva b'einai. The ta'ina of Shimshon is, Shimshon, you were born, ... you were born, leben vudera Rabbeinu Shleimah, u'vastera Rabbeinu Shleimah. You have a yesh b'einai. You have a ta'ich in what you saw, what you think is right. You, from all people. You know, the end of the parsha—try to rush it up a little—the end of the parsha, rabosai, tzitzis. Why is tzitzis the end of the parsha? The kasha. You know, tzitzis, u're'isem oso, u'zechartem es kol mitzvos Hashem. How? How? How when I look at my tzitzis? You know, eina kukt af di tzitzis. You know what he sees? He sees strings. A man looks at the tzitzis and he sees it's an expensive pair of tzitzis, ... A vos darf zayn do Yidden dem? ... Hashem Chazal tell us, supposed to remember techeiles domeh layam, yam domeh larakia. Which means the re'isem osoi. What's called re'iyah? There's a real what you see, then it's strings. You know, a Yid, ... with his strings. What are the strings? Well, we know it's not strings, but what are we saying? We know that in their strings linked ... They came, they saw hills and dead trees. ... What's called re'iyah? What's called seeing? The meraglim were centered re'isem osoi, then tifa versus down. Not to see it from their angle, not to see it from what they're looking for. You know, there's an interesting ... Should you keep your tzitzis out or in? So ... says, re'isem osoi. He brings the Chazal from the Chassidic. You got to see your tzitzis. ... Al pi Zohar, al pi Kabbalah, the meaning is not to take out. Sefardim don't take their tzitzis out, bedavka, because al pi Arizal, if a ... tzitzis is supposed to be in. So what's the re'isem osoi? What do they do with the re'isem osoi? So I want you to know the pashut pshat of re'isem osoi, avada doesn't have to mean literally, I look at it. U're'isem osoi could mean even if I don't look. How does a person look without looking? It's a סתירה, no? Avada, that's the pshat. You can have a guy who—two people. One guy could see a tree, and how's that? So he's מקיים U're'isem osoi כפשוטו. And another, dafka נישט זען the boim; he doesn't have to see the tree. Literally look at the tree, l'sheim mitzvas re'iyah. He knows a boim in cup, yeah, and he realizes that the Ribono Shel Olam is behind this tree. So that's re'iyah. There's two types: טעמו וראו כי טוב ה'. It's understanding. U're'isem osoi. Mishnah Berurah brings down that if a person wants a segulah not to get blind, what should you do? The Mishnah Berurah brings it down from the Kadmonim: you should put the tzitzis on your eyes. So I always thought, U're'isem osoi, yeah? U're'isem osoi. So I have to be able to see it. Mimeila, if it's a segulah, then I should be able to always see, yeah? What if I don't put it on my eyes, it's not U're'isem osoi; if I hold it in my hand, it's not U're'isem osoi.

What's, what's liktin der kadmeinimda? What's? Risa meisef, I put it on my eyes. You have to say a pasuk, do this and say something. You know, the teretz chafeisa is. We take the tzitzis, you know, we're saying, we're saying, urisisem oso, v'chartem batzitzis in the oigen. We're not talking about the eyes, rabosai. We're talking about this should be a re'iyah. That's how you look at things. I hope that, haten himmel, I hope I'm saying emes haTorah. I'm trying. It's a little drush of a shishei. V'lo yid lamd ois, what does mean zen? To see through the tzitzis. That's my re'iyah. My seeing is that I should see Torahdik. I should see emes. Del nachash sought dishonest. He lied. He lied to Chava. It's all a lie. Chazal say he was megazem. It's all sheker, v'chisavi lo nayin. It's achizas einayim. It's not real. Ober dem emeser re'iyah, un dos vos Shimshon is geven in daltikun. And that's why we take the tzitzis and we put on. With this I'm going to answer a gaon, and I'll say good. Say have a nice Shabbos. You know, it states, lo sisuru acharei levavchem, acharei eineichem. Which comes first? Acharei eineichem comes first. It should say, lo sisuru acharei eineichem, acharei levavchem. The gaon fregt a kasha. V'choirah, ay a raya? Al lev chomed. The gaon has a teretz al pi a Gemara. I don't have the time right now. There'll be a day and a time we'll get back to this gaon. Basically, lo yidereid vos meretzta pashut. First, you have to fix what's going on in levavchem in order to see Achareineichem healthy. There's two re'iyos, chaveirim. You hear? You're right. There's an ayin ro'ah, and that brings in the yetzer hara. But before that, there's a type of ayin ro'ah which first has to need, as the leiv is, k'devish, d'veis bas mizet. Is that meshugene zach. And then, in order to see healthy, normal ma'alos by tzveit, you know why we don't see ma'alos by tzveit? You know why we don't see the beauty of a Klal Yisroel? It's felt innovating points: Acharei levavchem, minus, andere schlechte middos, azoyvi minus. Hat nisht der re'iyah, but given another re'iyah, rabbeisai, a completely different re'iyah. This, rabbeisai, if you want more, the ma'albim at the end of the parsha and Shimshon is explained according to what I just told you, that it was what? Lo sasuru acharei levavchem. Wait a minute, but Shimshon is the gadol hador. There was a little bit Acharei levavchem, Acharei eineichem inside that caused him ki yashar hi b'einai, that he should be nispoel from what he saw. Otherwise, he wouldn't even notice it, wouldn't even see it. Az dat a Palestini, v'kumtos bichlal, zogt der Malbim. It's the Malbim at the end of this week's parsha. Fakert, Chazal said there was something there in the beginning in the leiv, b'meila the eyes, yashar b'einai, and that's why Chazal actually convicted him — I don't know if it's the right word to use — and ma'ashim him, lo sasuru acharei levavchem v'acharei... You've just experienced another Torah class, brought to you by TorahAnytime.com.