Gidon’s Cry for Klal Yisrael: Emunah from Our Fathers and Hallel Before the Yeshuah

Transcript

This Torah class is brought to you by TorahAnytime.com. Perek vav. Perek vav. We had till now perek hei, which was vayera, the shiras Devorah. It's a lot in shiras Devorah, but it will take a long time to go through every part of it. We move along with the seder of the shoftim. The next shofet is Gideon. And of course it begins with Klal Yisrael being in a very difficult matzav. Midyan is the locheitz at the point. Midyan is putting pressure on Klal Yisrael. And the pasuk tells us how Gideon was chosen to become the next shofet. If you take a look at the pasuk, zayin ches tes, which we'll read inside: Vayikzuaku Bnei Yisrael Hashem al odos Midyan. Klal Yisrael cries out about Midyan. Vayishlach Hashem ish navi el Bnei Yisrael. The Ribono Shel Olam sends a navi, a message, and the message is: Anochi he'eleisi eschem miMitzrayim, va'otzi eschem miBeis avadim, va'atzil eschem miyad Mitzrayim, miyad lochetzeyhem, va'garesh osam mipneichem, va'omar lachem Ani Hashem Elokeichem. The whole history of Yetzias Mitzrayim. V'lo shema'tem b'koli. And yet, you're still holding where you're holding now, lo shema'tem b'koli. Now, why is it so important to give hakdamas shmu'is about the history of Mitzrayim? It's very interesting. Ribono Shel Olam should send the Navi, giving them mussar that they're not doing the ratzon Hashem. I mean, why do we have to go back to Aganz historia? Don't forget what happened in Mitzrayim, Aganz four psukim. מסתמא when the Navi gives it over, it's more elaborate than the four psukim that we have. It's all about, look what I did in the past, and where you're holding, ולא שמעתם בקולי. I think by the end of the shiur we'll have some havanah in this message, but it seems like this was not enough. Klal Yisrael still is not nisha; they don't have the yeshuah yet. So the malach in the next pasuk comes to someone called Gideon. Where is Gideon? וישב תחת האלה אשר בעפרה אשר ליואש אבי העזרי. He's in his father's fields. וגדעון בנו חובט חיטים בגת. He's helping out his father in the chores that are in the field. So we'll see in the Malbim. The Malbim explains the significance of what he was doing, the activity he was doing in the field. Why is it that important to know what he was doing? The malach comes to him, and afkamina of us at Katan, of us at Nishkatan. There's a very interesting Malbim, which we'll have to get back to later after we build a picture of understanding the matzav of the time of Gideon and what Gideon's kavanah was when he spoke to the malach in return. So we'll get back to this Malbim in a few moments. Anyways, the pasuk says, וירא אליו מלאך ה', ויאמר אליו ה' עמך גבור החיל. The Zohar points out that actually he was far from a gibor chayil. He was a poshte mentch. He was a very simple person. He was, at best, the way the Zohar speaks it out, Gidon, and yoish lo tzaddik haya v'lo haya ben tzaddik. Actually, his father was a lot less than a tzaddik, and we'll soon discuss this. We see that there was a kibud av va'em; he was helping his father in the fields. Is there a din kibud av va'em to a father rasha? There's a discussion, halacha, about it, but I think it's a little bit on the outskirts of the shiur. It's not that important to the actual understanding what happened here by Gidon. Al kol panim, he was called Gidon HaChayil. So Chazal tell us, the Zohar says it was to boost up his courage. He shouldn't look at himself as a poshte mentch, even though, be'etzem, he was just a simpleton; he was a regular person. Yet, the Ribono Shel Olam sends the navi to confront him with a tremendous chizuk, Gibor chayil, tremendous shalom aleichem he gets. Now we're going to learn in the next pasuk the response of Gidon, and as Chazal tell us, this becomes Gidon's greatness. It is in the next pasuk. It is in the response that Gidon has to the malach, and all of a sudden we learn why Gidon becomes the shofet. What was Gidon's greatness, that he was chosen? says the pasuk. His response is, Vayomer eilav Gidon, bi adoni.

V'yeish Hashem imanu? Is it so that the Eibishter is with us? Lamah metzasanu kol zos? So why does all these bad things happen to us? Hayei kol niflaosav asher sipru lanu avoseinu leimor. Where are all the miracles, the niflaos that our fathers have told us, halo miMitzrayim? And see, notice again, we're going back to Mitzrayim. That's why I said at the end of this year we'll see the significance of the hakdamah of sending a navi discussing what happened in Mitzrayim, al kol panim. Gideon also, he brings up the issue of Mitzrayim. We heard in Mitzrayim all the miracles. Ve'atah nitashtanu Hashem. Now I see Hashem has forsaken us. Vayitneinu b'kaf Midyan. That's what he tells the malach. Where are all the miracles? Avuz avuz l'Rebbeinu shleimah. Klal Yisrael is in trouble. Says the pasuk, Vayifen eilav Hashem vayomer, Lech b'koachacha zeh. Because you've spoken such, this is your strength. This is your tzidkus. V'hoshata es Yisrael mikaf Midyan, halo shelachticha. I send you, bedavka you, even though you might think to yourself, Who are you? Who am I? I chose you for this statement that you came, and Chazal are going to speak about the importance of being, to speak good for Klal Yisrael, to bring up kav zchus of Klal Yisrael, samigurya for Klal Yisrael, which im yirtzeh Hashem hopefully in the next year we'll go into a great elaboration, the chiyuv of the importance of seeing positive good, saying good things about Klal Yisrael, being dan them l'kaf zchus, and of course the Barditchever's message. That's the whole Reb Levi Yitzchok, he was famed for that. Mitz Hashem, we'll discuss it a little bit later. I do want to focus on the pasuk itself at the moment, in the response of Gideon, and that is, Ayei kol nifla'osav, where are all the miracles asher sipru lanu avoseinu, that our fathers have told us? Chazal, Rashi quotes this of an art, and Rashi says, because it happened in Pesach. The story takes place Pesach. Our fathers at the Seder told us, kol nifla'osav b'Mitzrayim. I read the Rashi, Pesach haya. Amar loi, emes, hakrani avasa Hallel, my father, my father, and don't forget, like don't forget who his father is already, like I already gave you the introduction, at best a pashut match, okay? He read for me the Hallel, and I heard him say, V'shamatav shehayomer b'Tzeis Yisrael miMitzrayim, atah nitashtanu, Ribono shel olam, You left us forsaken. Im tzaddikim hayu avoseinu, if our fathers were tzaddikim, then yasa lahem b'schusam, then we have zechusim. Im resha'im hayu, and if they were actually resha'im, k'sheim she'asa lahem nifla'os chinam, just like You protected them for nothing, so too yaasa lanu, You do it for us, and mimeila, ayei kol nifla'osav. Yeah, that ta'ina tzrichais with the Ribono Shel Olam. He goes into a vikuach, a debate. Ribono Shel Olam, ma nafshach, if we are zechusim of our fathers, so give us the zechusim, and if they weren't zocheh, and af al pi kein, You seem to take them out of Mitzrayim, You had no problem, ayei kol nifla'osav for us. The mefarshim address two questions. Question number one: at this point, Gidon's ready to become a shofet. I imagine he went through primary, which means he probably went through grades one through six, where he was taught the story of Yetzias Mitzrayim, and he came home with a Haggadah, a special Haggadah, so he knows it. Why is he quoting emes yesterday, Hikrani Avi, as if, k'ilu, like, you don't know it on your own? At this point, do you hear anybody say, you know, my father told me there was such a thing as Yetzias Mitzrayim? I mean, you have the medrash, Yetzias Mitzrayim. Why does he have to address it in the context of my father told me emes yesterday? Famous question. Why does he choose to give, so to speak, the mekor, the mareh makom, you know where I know this from? Nechton from my tatteh ban seider. How did this come into the picture? The other shailah, of course, is, Va'ata nitashtano Hashem. Yeah, there's a good reason for that. Let's see the history. If you read the psukim that precede this story with Gidon, the discussion with Gidon, you'll see that Klal Yisrael was in a bad matzav. They were not really connected to the Ribono Shel Olam. So what's your kashya?

This Rashi makes a whole shtickel Torah that the pshat is, man d'pshach. Okay, we know throughout Klal Yisrael that there's a time and a place where the Ribono Shel Olam is rachok, there's galus. What is the ta'ina of Atah? Now, and the main ta'ina is, you want to save Atah the Tashkanu, so why do you have to bring it back to Mitzrayim, like ilu it's hashtekel Torah? The Ribono Shel Olam, a hashtekel Torah, Mitzrayim, ah, the ra'ibazoi asu. But till here, when Klal Yisrael was in a matzav where they did aveiros, the Ribono Shel Olam shows charon af, there's anger. Never, the Ribono Shel Olam should never show, should never be galus. Ki'ilu there's no higayon, there is no understanding behind the ta'ina. Is gidon ta'ina that whenever Klal Yisrael does aveiros, they should be excused? Is that what he's saying? That whenever there's a matzav that Klal Yisrael is rachok from the Ribono Shel Olam, Ribono Shel Olam, what do you want? Look at Mitzrayim, we didn't deserve it, so you know what, from now on just let us go and that's all. Obviously not. You know, the truth is, like I said, next week we'll talk about the Reb Levi Yitzchok's vikuchim with the Ribono Shel Olam. They sound very much the same. Ki'ilu, like, if you put it on paper, they don't really make that much sense. But af al pi kein, a ta'ina tzricha Klal Yisrael. Maybe. Maybe he's not saying much. Maybe you're right. In a din teireh, he wouldn't win much. This is not right versus wrong. It's wrong and wrong, and we know we're wrong, and af al pi kein I'll say it. Efshar, efshar. Habeis, I would like to delve into both kashas, and that is why does he have to give the Marah Makom, his father? The Hallel of the night before, as well as what is the ta'ina bichlal, atah nitashtanu? Okay, I mean, if you don't deserve it, you don't deserve it. There's a time and a place where Klal Yisrael has to have galus and the Ribono Shel Olam's hester. I'd like to address both questions, and I begin with the vort from Rabbi Yerucham. It's ידוע, Rabbi Yerucham, Das Chochmah uMusar explains daviseinu sipru la. He says a yesod that emunah is strictly father to son. Emunah must come from a father. The way Klal Yisrael, continuously from generation to generation, emunah, the link is never broken, and that comes because aviseinu sipru la. So Gidon, though he's actually a mature adult, and he definitely knew on his own yetzias Mitzrayim, yet he felt the necessity to point out that my father told me, because that's emunah. Azai learned from Yerucham, and he says that's yesod of Higadta l'vincha, the night of Pesach, it's all about emunah. Therefore it must come in the context of a father teaching a child. You know, the pasuk says, we just learned Parshas Bo, Ki anochi badti es libo v'es levav... l'maan tesaper b'oznei bincha uven bincha es asher hisalalti b'Mitzrayim v'yedatem ki Ani Hashem. The mefarshim ask that the pasuk doesn't flow. L'maan tesaper, you're right, that's one point. V'yedatem is when you see the moftim, v'yedatem, so it's not connected to the l'maan tesaper. It should just say, I'll do the moftim, v'yedatem ki Ani Hashem, and also I'm doing it l'maan tesaper. How does the l'man tesaper, the teaching of the children, meaning that becomes the v'yadatem es Hashem? So the Chassidus Shevelt has a vort, Reb Shlomo Belz, Chassidus Rebbes used to say, frierdafn visen alein, u'memeila kumen l'man tesaper. If a person is not clear and he's not strong in his own emunah, it's not going to go over to the children. You can't have that you tell the children you do one thing and the father is doing something else. Do learn and do as I do, and do daven, it's another story. It doesn't work that way, basically. So they say the pshat is, l'man tesaper b'oznei bincha, in order it should be. That's l'man. L'man, in order it should come out, tesaper b'oznei bincha, v'yadatem ki ani Hashem. First you strengthen yourself and you become klar and you become strong in emunah, and you're a shemayim. Azoi zogt the Chassidus Shevelt. But the Chabad say, the pshat is poshut, the v'yadatem in Klal Yisrael, the way it works, that we have emunah, v'yadatem is only through one thing: l'man tesaper. L'man tesaper b'oznei bincha, u'ven bincha, eis, that's how it's v'yadatem. If not, it won't last. It won't. There will not be a continuous emunah in Klal...

Yisroel throughout the davos. Yedias Hashem comes, it must come. Reb Yochum says, a meiradike yesod in yadus. We look up to our fathers because that is how emunah works. Emunah is ich zeh mai tata. Avi hikrani, then the tata lein tallel. When the father says, B'tzeis Yisroel miMitzrayim, ולולי כידהו באמונה, למען תספר באוזני בנך ובן בנך אשר התעללתי במצרים. I'd like to tell you over a vort from Rav Shach, zecher tzaddik v'kadosh livrachah, because the yeshiva is a talmidik, meiradik. It says at the end of Korban Pesach, we read in this last parsha, the Ribono Shel Olam tells Moshe about Korban Pesach. At the end, it says in the pasuk, Moshe Rabbeinu bows down with Aharon, vayikod. They bowed down. Some mefarshim, what are they bowing down, Aharon after they were told the story of Pesach? Al besoras hageulah v'al besoras habanim. In Pesach it says clearly that they're going to have a geulah, right? They're going to leave. So they bowed down in hoda'ah and praise for that, v'al besoras habanim that you see, because it says, v'ga'alta l'vincha. The Ribono Shel Olam is telling us in Pesach, He had to tell us also, l'chamukim. Meila, they bowed down. In fact, Rav Shach, you know they used to have six-in-one shot. They had trouble having children. You know what? I saw the kashya, I thought, give out cookies, adam gadol, that a pashte zach, a pashte zach. What is it? A person has six kids, you tell him, by the way, it was something... So it could be, I would say the pshat is, you're right, now they were having lots of children. Psuras hazera means that in the vayiketegness. That's what it means throughout the generations, b'chol dor vador, is having children. That would be the pashut pshat. You know, we think we have children. He says it's not true. What we do is we give off parents. Every child walks around that he's a parent, to the point that his parents are less than him. That's what happens. Alef eisnach, right? When I grew, when I was young, I couldn't believe how much my father knew. When I got old, I couldn't believe how little he knew. And then I got old, I couldn't believe how little I thought he knew. Yeah, good. So every child is brought up to become a father. Nishtin Klal Yisroel. Klal Yisroel zogt, yeder kind vakst oys tzu zayn a zun, nisht kein tatte. What a vort, rabosai. Tell it. We grow in a way that even if we're 70 years old, ... vazakt a tatte. We got it till Lubavitcher is telling psuras habanim, that Klal Yisroel's makeup is banim and banim and banim. The Chanaham, we're a nation of banim. Meirdik, deher, a pshat. Meirdik. Meirdike vort. We got it till Lubavitcher. You know how old this Lubavitcher could be? He could be 70 years old, this Lubavitcher. A tatte is a hundred. Shtelt zich far, a tatte a hundred יאר alt. Baruch Hashem. Yeah, and he's sitting by a seudah, levai all of you by hundreds should sit by a seudah, and mimekayem v'gadta l'vincha, no? Vos bincha? The chanalta yid, the na'izunus, a men for the vaiseh bochur, the rebbe. Az der chanalta, az tachshein alein a zeide. Nein, there's kein zeide. But the nachfun zeide velter. And this, I'm adding to the words of the Rosh Yeshiva zatzal. He doesn't speak it in the context of the seudah and the children, but I'm bringing it out that you should understand the point. We are a nation of children, not a nation of that we produce more parents and more. What happens to the goyish world when they produce parents? So they're not goyres to the parents before them. ... v'alels a tateh ... ... That he's the father, right? ... I always live in that, that hashkafah, that system of hachna'ah, that I'm machnia myself to my father. ... Gidein, no matter how old, he's ready to become a shochet. He walks around emes, ... it's my father, it's not even me. You know, the pasuk says, v'higadta l'vincha ...

Bavul ze oso Hashem li. What's the bavul ze? Rashi says, bavul she'asaper niflaosav. That's because the Ribono Shel Olam took us out. Tell your son that He took us out in order we should be mesaper niflaosav. Chazal say, bavul ze, the matzah maror, ze, you stick, pick up the matzah. Sha sheyesh matzah maror munach lefanecha, l'chaira. We could say a very pashut pshat: v'higadta l'vincha, bavul ze, that there's such a thing as v'higadta l'vincha, Hashem took us out. The Ribono Shel Olam chose Klal Yisrael because it's shayach by them such a metzius of v'higadta l'vincha. That itself, that there's a v'higadta l'vincha, that a person could be a hundred years old and take a seventy-year-old son and be v'higadta l'vincha, bavul ze. It's because of this that the Ribono Shel Olam chose us, took us out of Mitzrayim. Like the context of Rabbi Yochanan ben Zakkai, pashut, the pasuk. You never say pashut. Bavul ze, which by the way a lot of meforshim learn, bavul ze because of v'higadta l'vincha. It's because of the v'higadta l'vincha that itself is bavul ze, Hashem li, in the way I understand it now, is gevaldig, because there could be such a thing as a v'higadta l'vincha. Bavul ze, the Ribono Shel Olam takes us out. I have a kasha, chaverai. But before I ask you this kasha, I want to go back to something I pointed out in the beginning, the malbim. Remember I told you the question is, what is he doing? He's sitting in the field and he's helping his father with the... fregt the Malbim, what's the negeiah? I read you the Malbim havta'eisay. It opens up there, the ayin, it's kilugim le'einayim. Zogt der heilige Malbim, amazing. Why is it important to know all this? Hamezuman, ketzas lebirkas Hashem yochelu vashefa l'ki b'shir rav, v'haya gidul zachus. You don't think Gidon needed a zechus that a malach should show up and start talking to him? Vazechus hoysa mitzvas kibud av. It's not that. You hear? The context of Gidon, the ganze Gidon geven a patter zan. Dos iz geven. Tzi geven mitzvas kibud av. Dos is my tatte, my tatte. And what's pshat kibud av? He explains, because why is he helping? His father, the pasuk says that his father was old. Rashi is masbir his father was old. If the Midyanim would attack, then he wouldn't be able to run away. So he told his tatte, you know, you sit and I'll do it, because in case they attack, I can run quicker than you. You helped a Rashi, you helped a Chazal, you helped a pasuk. Dal kibud av eim is the introduction to Gidon's shofet. Vados iz geven emes, ikrani avi, my tatte, my tatte, my tatte, my tatte. Now I see the Malbim's yesod. Habeisai, but there's one question, and this would lead us to the next part of the shiur, which I have to miraculously do in five minutes. We'll try. Ayeh kol niflo'osav? That's the context of the pasuk. Maybe we'll be able to do it. Habeisai, why is it the hallel? Hekrani avi, the Hallel, talk about yetzias Mitzrayim. Why are we talking about the Hallel? It should have said, yesterday my father taught me, sipur, the whole Haggadah with all the mefarshim. He doesn't say that, Rashi. Emesh hikrani avi Hallel b'tzeis Yisrael miMitzrayim. Why is that, that the thing that he chooses to point out, oh, now I know about Mitzrayim. Rabosai, let me tell you a meredige zach. There's a pshat in the Chiddushei Sefas Emes, meredig, sis mitzukes, like mamash meredig, you hear? The Medrash says that every Shabbos they would sit in Mitzrayim and take out parchments, megillos, reading about Yetzias Mitzrayim. So יש שתי כלל מדרש. They would get together every Shabbos, and they would read this, and fathers would read this to the children, and this was— There's a Bnei Yissaschar, Parshas Emor, that says that the way to bring out a nes is to talk about the nes before the nes happens. That itself is me'orer, and it's a zechus that the nes should happen. V'higadta l'vincha, tell your son, ba'avur zeh, because of this that I was mekayem v'higadta l'vincha Mitzrayim already, asah Hashem li, and therefore continue talking about Yetzias Mitzrayim, because that's going to be me'orer geulah klal Yisrael. What a meredige Torah.

Vigadetu levincha. Tell your son that this vigadetu levincha was already the reason before zeh, is how I left Mitzrayim, because the Mitzrim already, they were talking about the future geulah. And like we're saying over from the yesodim, rabosai, mizon l'shmeinis in our Bnei Yissaschar. I'm going to say it a little quicker now because of the time. It's mefurash in Chazal, rabosai. Let me show you something interesting. You know that Ramban in Sefer HaMitzvos, shoresh aleph, explains why do we say Hallel. So we think we say Hallel on shirah. Every time there's a nes, we say. The Ramban says clearly, and it's a Gemara, rabosai, Al kol tzarah v'tzarah, v'al kol yeshuah v'yeshuah. It says it clearly. So many Rishonim learn the tzarah, that we have a yeshuah after from that tzarah. That's how most Rishonim learn. The Ramban learns differently. The Ramban learns—you look it up, rabosai, again I'm going to say it quickly, I apologize because of the time—but it's a yesod nifla. It's on the tzarah. The Hallel, the shiros are mesukan even for a matziv al kol tzarah. How does that work? So there's a Rashbam in Kuf Yud-Zayin, Pesachim, that says that actually in last week's perek, that we learned Devorah, actually said her shirah when? Not after, but before that it happened. The Gemara says, Lo lanu Hashem, lo lanu. That's part of Hallel, right? We say, Lo lanu Hashem, lo lanu. Mi amru, says the Gemara. Says the Gemara, Devorah and Barak said it. B'shaah she'amar aleihem Sisra, says the Rashbam, b'tefillah they said it. They said, Lo lanu Hashem, lo lanu, protect us. And give us the miracle. It's a mefurash Rabbeisai, the Gemara in Kuf Yud-Zayin in Pesachim, that the Gemara says clearly that it was said when Sisro was attacking, when he was coming on and they were in a matzav of tzarah, they already said, Lo lanu, Hashem, lo lanu. B'teiras tefillah. The Ramban learns the Gemara kipshuto, and he says that Hallel is al kol tzarah as well. I have news for you. We're going to learn this week's parashah, Yehoshua, yeah? When did Klal Yisroel say Yehoshua? What did you say? What? They passed the Yam Suf. That's a very controversial topic. There's a mefurash in the Chilta that says they actually said it before. When the Ribono Shel Olam tells Moshe to tell Klal Yisroel, Far! they started saying, Az Yashir Moshe u'vnei Yisroel. They started saying shirah. It's a mefurash in the Mechilta, Rabbeisai. And the goyim learns they said it twice. Az Yashir was said twice. It was said first before, and then after. You hear the Bnei Yissaschar? You see this is sefer, but it's a mefurash in the Ramban, Rabbeisai, that when you say the shirah in advance, it's me'orer that the nes should actually happen. Rabbeisai, with this I would tell you, and again I'm going to rush it through, but listen. You know, at the night of Seder we say two Halels. We say Hallel at the beginning, we split it, and then we say Hallel at the end. There's a lot of Torah about that. I wish I could tell you right now, maybe by Pesach we'll talk about it. There's a lot. I have books on it, so to speak. Okay, I could have a whole drashah on this topic. But l'maaseh I found a levush that says there are pashut. There's two parts to the Hallel. There's a Hallel for the avar. Then we take out the kos chamishi, Eliyahu, for the osin, and we say a Hallel for that. It's a Hallel for the future. Nehbedikeh. Now let's go back to Emes Shekrani Avi. That's a Hallel. The second part of the seder habeitai. That's for the yeshuos that will be. Ayeh kol niflo'osav. I said it last night. I said shirah last night. But I said, hold, it's emes l'amito, and I think it's a present with Yoschus. I was oimed on it for the first time. I learned these sugyas many times. It's in Yoschus, chabbeis. I'm not chosh, I'm not like Gidon. I don't think I'm chosh. I look for zechusim. Why do I say a good vort? This is emes l'amito. Emes ikrani, which part of the Hallel? The pesukim that we say after the Hallel, after the pesach seder. Mimeila, that's to be me'oirer the geulah. That's me'oirer yeshuos. Ayeh kol niflo'osav. What happened to all those yeshuos? Now I'm going to tell you where I got this yesod from. You know, every day we're supposed to say Az Yashir. We're supposed to say Az Yashir. The Mishnah Berurah brings down that you should say it b'simcha and feel as if you yourself are overes hayam. Does that mean that I should think that I was in Mitzrayim?

Is that what I should think? Well, maybe I should think I'm by this specific over here, placed by the, in Brooklyn. Is it now? Is it over hayom because it's—huh? Now, right? I don't mean that I was then there, that I'm here now and the same thing is going to happen. I'll tell you where I got this from. ... a pasuk in Micha, zayin, tes-vav, ... It's one of the earlier sefarim. He writes like this. He brings down like that. Mamash, I hold that this is pashut pshat. ... Mitzrayim ... shavos. V'lachein ... Mitzrayim ... yashir. Oz means in the future. Chazal tell us it's not yashir, the past; it's yashir in the future. ... We're going to say this az yashir again. ... One is for then and one is for the future. ... Moshe is going to bring us into Eretz Yisrael. No. ... A person says shira, az yashir in the morning, he should prepare himself that today, maybe this moment, I'm going to be over as hayam. This is what ... means, ayei. ... I said the shira ... We said az yashir. We said Hallel. We said B'tzeit Yisrael. We're all ... This Chabesai, there's no pshat, there's no pasuk, ayei ... There's just to say. You've just experienced another Torah class, brought to you by TorahAnytime.com.