The Ois of Shabbos, Part 1: Creation, Kedushas Yisrael, and the Neshama Yeseirah

Transcript

This Torah class is brought to you by TorahAnytime.com. Kleineh, small, small vort about Shabbos. This week's parsha, we have the mitzvah of shmirah Shabbos. Perek lamed aleph, pasuk yud-beis, yud-gimmel, yud-daled, tes-vav. Vayedaber Hashem el Moshe leimor. V'atah daber el Bnei Yisrael leimor, ach es Shabsosai tishmoru. To keep the Shabbos, watch the Shabbos, tishmoru, ki osi. Shabbos is an os, it's a sign. Everybody knows Shabbos os. Shabbos is an os, os hi beini uvein Bnei Yisrael. Friday night we say, V'shamru. We start from pasuk tes-zayin. We don't start from the beginning, right? In pasuk yud-gimmel, it says, Ach es Shabsosai tishmoru, ki os hi beini uveineichem l'doroseichem, ladaas ki Ani Hashem mekadishchem. And then in pasuk tes-zayin it says, V'shamru Bnei Yisrael es haShabbos, la'asos es haShabbos, also beini uvein Bnei Yisrael os hi. Twice an os. It says it twice, but here it says it's a different os. It's an ois, Ki sheishes yamim asah Hashem es hashamayim v'es haaretz, vayom hashvii Shabbos vayinafash. So twice in the parsha it says that it's an ois Shabbos. But the first one it says it's an ois, Lodaas ki Ani Hashem mekadishchem. Hashem makes us holy. Then it says it's an ois, Ki sheishes yamim asah Hashem es hashamayim v'es haaretz, brias shamayim vaaretz. Friday night, we start in the middle of the parsha. It's interesting, we should have started from the beginning. Ushmartem es haShabbos ki kodesh, ki osi, lodaas ki... We don't do that. We start from pasuk Tazayin in the middle, Veshamru Bnei Yisrael es haShabbos. So if you ask anyone, he'll tell you, no, it's an ois for brias shamayim vaaretz. But it's not so. It's more. It seems like it's not only an ois that the Rabbeinu Shel Olam bashamayim developed. If you look at the previous pesukim, it's an ois also, ki Ani Hashem mekadishchem. Everybody knows that there's a difference between brias shamayim vaaretz, sheishes yemei Bereishis, and Pesach. Rishonim, Acharonim discuss Shabbos, as the Rabbeinu Shel Olam created the world. Pesach, the Rabbeinu Shalom's manig ale velt. Yeah, nasi, pashut, right? There's a problem with this Chag HaPesach. Kiddush, Kiddush is not like that. Every Friday night in Kiddush, Ki hu yom techilah l'mikraei kodesh, zecher l'yetzias Mitzrayim. Pashut, klal. U'v'ratzah, zikaron l'maaseh b'reishis. So that's what we know, that the Rabbeinu Shalom is mashpia, zikaron l'maaseh b'reishis. But then it says clearly, zecher l'yetzias... So which one is it? Is it zecher l'maaseh b'reishis, or is it zecher l'yetzias Mitzrayim? It's a gute kasha, Rabosai. When you make Kiddush, you have to think about it. You're contradicting yourself. Especially if you learn that zecher l'yetzias, zecher l'Shabbos is the Rabbeinu Shalom bashafen the velt. When Yetzias Mitzrayim is the Rabbeinu Shalom took us out of Mitzrayim, hashgachah pratis. The Beis Halevi fragt the kasha, the Brisker Rav rettek, and them shnei chetron, different mahalach. We're going to discuss.

Discuss what the Beis Halevi, we're going to discuss what the Brisker Rav answers to this kasha. And really, it's a teretz already to the pesukim as well. That you see in the parsha clearly, yeah, that it's two ois. One is, Ois ki ani Hashem, kedushah. What do we say over here in the Kiddush? Ki hu yom techilah l'mikraei kodesh, kodesh, huh? Zecher l'yetzias Mitzrayim, ki vanu v'charta v'kidashtanu, ki kidashto. Ki chol ha'am. Ki ani Hashem. We have it here in the Kiddush. So for some reason Friday night, find men only v'shamru, ois brias ha'olam. But in Kiddush, we address the pesukim. The pesukim state the klal; it's two things. The only thing is, what's missing in the parsha is zecher l'yetzias Mitzrayim. It just says, Ladaas ki ani Hashem mekadishchem. Habeis, we're not going weiter till everyone understands the parsha. You know why? Everyone's smiling. You know why? Because you got to know this. Sometimes you have a shiur, a frek a gute kasha. This is not just a gute kasha, hevre. This is Shabbos, this is the pesukim, and Kiddush. You're making Kiddush Friday night. Das choves vas du zogst. Okay, hevre, yeah, klop? Yom's with me? Ois. Everybody knows Shabbos is an ois. What's an an ois fur? In the pasuk state klal, it's actually an ois for two things. One is that it's an ois, Bein yu beineichem lodaas ki Ani Hashem mekadishchem. That's the beginning, pasuk yud-gimmel. A few pesukim later it says, It's bein yu bein Bnei Yisrael, ois hi l'olam, ki sheishes yamim, that the Ribbono Shel Olam created the world. Now why, Friday night, do we not start from the beginning? I don't know. I don't have a teretz yet. Maybe next week I'll come back, I'll have a teretz. I don't have a teretz yet. To me, the kashya is gevaldik. For some reason, we should have started—why are we starting in the middle? Start from the beginning. Shabbos is an ois lodaas ki Ani Hashem mekadishchem. Either way, rabosai, putting the kashya aside for a moment, in the Kiddush we taka do say it's two things. It's zecher l'yetzias Mitzrayim, and we bring out the kedushah. Techilah l'mikraei kodesh, zecher l'yetzias Mitzrayim, kivanu v'charta v'osanu kidashta. Oh, so we talk about—but in the pasuk it doesn't say Mitzrayim. It just says that Ki Ani Hashem mekadishchem. In the Kiddush, we mazbir that means yetzias Mitzrayim, Ki Ani Hashem mekadishchem. And also, it's zikaron l'maaseh bereishis. Rabosai, before we get to the Beis Halevi's pshat and the Brisker Rav's pshat, let me tell you, over the years, I dealt with many types of Yidden, many people who were chozer b'teshuvah. Shabbos, and the famous question that they always ask me, always been asked the same question: How by me keeping Shabbos is an os that the Ribono Shel Olam created the world? I mean, how does that—because I keep Shabbos, it's an os that Hashem created the world? We do say, zikaron l'maaseh bereishis. Okay, maybe we act on Shabbos to commemorate. Yeah, but it seems like it's more. It's an os. It's a sign. It's an os. Somehow it proves—unless maybe I'm not translating the word os properly—but l'choira, os is a siman, a sign. How does my shmiras Shabbos a siman, a sign? I've been asked this. Can I tell you what bothers me with this? You made Shabbos that the whole world keeps Shabbos. I like to think Shabbos is mine, azoy. That's what I'd like to think. I want it to be my Shabbos. I like to think, akum sheShavas is chayav misah. Don't give me a raya with the goyim helping zibn tek. I'm not interested in what the goyim do. It's not interesting.

Might be right, but that's not with the oisi beinu beineichem. There's something about my Shabbos. A lamdan. A lamdan. Oh, I'm going to argue with an LT that knows more than me? Must know more than me. I hear. You know that I want to say something more than this, something. You're playing down the Shabbos. Hey, Shabbos is a proof. The word proof. You're right. You want proof? You're right how it's a proof. I want it to be an ois beinu bein Bnei Yisrael. There's something unique. You know, even Rashi. Rashi points out, what is it, ois hi beinu beineichem ki Ani Hashem mekadishchem. Ki Ani Hashem mekadishchem. Pasuk Yud-Gimmel, Rashi: Ki ois hi, ois gedolah beineinu shebacharti bachem, matchil lachem es yomenu chasi l'menuchah, lodaas haumos bo. It's a sign to the world, Shabbos. So what is it, rabosai? Recently somebody showed me that Reb Eliyah Lopian, Hashmuos, that Reb Eliyah Lopian dealt with this question: How is shmiras Shabbos an ois as the Rabbeinu Shabashamayim developed? How? Rabosai, let me tell you now the Beis Halevi. Nossi with me so far? Good? Okay. Let me tell you the Beis Halevi, and let me tell you over the Brisker Rav, and then we'll start to formulate, tzafashein the two psukim, ois hi ki Ani Hashem mekadishchem. It's also an eis, says the Beis HaLevi. It's both, zikaron l'maaseh Bereishis and techilah l'mikraei kodesh. Beis HaLevi in Parshas Bereishis explains that all kedushes, all kedushes, yeah, and all hashpaos hakedushah v'hanisim are rooted in Shabbos. So if there's yetzias Mitzrayim, it's because there was a Shabbos. Azoi lehrt the Beis HaLevi. The Beis HaLevi fragt, what's the pshat in Kiddush? So the Beis HaLevi fragt the kasha: is it yetzias Mitzrayim, or is it— and the answer is techilah l'mikraei kodesh. Every kodesh begins from Shabbos. That's the Shabbos kodesh. The reason why Shabbos is Shabbos kodesh, because that's the basis. That's the base of all kedushes. Now you could say it's mekor habrachos v'hanisim, right? It also says it's mekor of all nisim. We could go into all the Torah, mekor habrachos, but you mustam heard all this. At some point in your life, mustama, you had either a rav or a rebbe that told you, mekor habrachos, Shabbos. Good. But the Beis HaLevi is saying, nu, so lomer lernen, it's techilah l'mikraei kodesh, un that's taka zecher l'yetzias Mitzrayim. How is it zecher l'yetzias Mitzrayim? Because yetzias Mitzrayim was kedushah. Yetzias Mitzrayim was what? Nu. Nisen. Let's read the Beis Halevi. V'zeh shanachnu omrim b'kiddush shel Shabbos, techilah l'mikraei kodesh, l'zecher ma shehayah Shabbos l'yetzias Mitzrayim, v'harei zeh chelek habriah. Rak d'kemo d'korim Adam Harishon. Adam is called Adam Harishon because all people come from him. Yanchu rishon, ... kulam. Kemo kein Shabbos hu hahaschalah l'mikraei kodesh. That's pshat, techilah l'mikraei kodesh, the hashpaas hakedushah v'hanisim hakol ba bzechus Shabbos. Bahaschalah chal hagiluyim, v'hanisim hu yetzias Mitzrayim. V'al kein Shabbos hu yesod l'yetzias Mitzrayim. We still don't have yet to understand how is that an os ki ani Hashem mekadishchem. Ha, techilah l'mikraei kodesh. Where do you see it's what? And the truth is, in the pasuk, we don't have yetzias Mitzrayim. It's more about what? Nu, rabosai, learn with me, come. Learn ... shtub. Nu, nu. Kasheh, it's you. It's not. You're right. Kiddush, it's yetzias Mitzrayim. The pasuk states it's about you.

It's an ois about you, not so much about Yetzias Mitzrayim, yeah? Mameila, not Brisker Rav. A sheini shtickel of Brisker Rav. Brisker Rav, kedushas geris. Brisker Rav says this tuma on Shabbos, and he's medayek, a meiredige diyuk. Make sure you tell your children this vort on Shabbos, a beautiful vort from Brisker Rav. Ach es Shabsosai tishmoru. Pasuk starts off lashon rabim, Shabsosai. Then it says, V'shamru Bnei Yisrael es haShabbos, lashon yachid. Many Shabbos? It says Shabsosai tishmoru. Say, es haShabbos tishmoru. It starts with a rabim, and it jumps to lashon yachid. Azoy fregt Brisker Rav. Zogt the heilige Brisker Rav, Shabbos has two things in it, zwei dvarim. ... yeshiva shelashon yachid, a beis, yeah? Mameila lashon, zwei dinim, okay? Zwei dinim. One, that it's zecher l'yetzias Mitzrayim. That's what we say in Kiddush. And what's the pshat? Not Mitzrayim, the nisim, but Mitzrayim, bechiras u'kedushas Yisrael. That's the pshat. Brisker Rav is so beautiful, telling such a ... such a meiredige glatta vort. Avadeh it's about Mitzrayim, but what part of Mitzrayim? So Beis Halevi learns, nu, nu, nu. Okay, I'm sorry, we're not in class. I can't call on you. But say it anyway. Jump, nu, zog. Nu? No, no, no, it's about — it's about kedushas, bechiras Yisrael. The Rashi, nu, Kani Hashem — he's learning it in the pasuk, nu, Kani Hashem mikadishchem. U'ksiv, hama'aleh eschem me'eretz Mitzrayim vayehi לכם לאלקים. That's pshat, oisi. So Shabbos is an ois, Kani Hashem mikadishchem. Meiredik, huh? Then sheinis is a zechirah, lemaaseh, Bereishis. Shein, weiter, good, good, good. Zogt the Brisker Rav, meiredik. Yontif is also Shabbos. Techilah mekraei kodesh. It's all the Yom Tov, ach Shabbososai tishmoru. That's Kani Hashem mikadishchem. Ach es haShabbos tishmoru. But what's going to be with the Brisker? I'm מתווכח with the Brisker. No, no, I'm not letting you go. How could you leave this? The rachmamush Torah ... Seriously, this is — it's so glatt, it's so glatt, meiredik. There's two inyanim. There's takke two inyanim in Shabbos. There's the inyan of Shabbos, Kani Hashem mikadishchem, and that's the Yontif echad, u'meileh ach es Shabbososai tishmoru. Then there's Bereishis, sheishes yemei Bereishis, zecher osi, and that's Shabbos, eina one. You got the teretz? Let's say it again till everyone in the room gets it. We're going to say it again. Daf zeh b'zeh. Daf itter. ... does, daf ... needs ... Volt es geven mayn vort, kenstu zogn, big deal, who cares what he says, right? Maskim. But the Brisker Rav's a pshat. Let's go. So, two inyanim in Shabbos. There's the first inyan of Shabbos, Mitzrayim, u'vas Mitzrayim, bechiras Yisroel, kedushas Yisroel. Yontif is also, that's techila mikraei kodesh. That's why it's plural, ach es Shabsosai tishmoru. And there's Shabbos meiBereishis, right? Zecher, ki sheshes yamim asah Hashem es hashamayim v'es haaretz. And that is Shabbos singular. Good. Habeisai, so what's the ois? Let's talk. So, habeisai, let me tell you. From here on, you could argue, because it's not the Brisker Rav, it's what I say, what I think, what I feel. Dem kenst oich cholek zayn. The Torah is not saying that it's a zecheron to kedushas Yisroel. It's an ois, tachlis, ki ani Hashem mekadishchem. It's an ois. It proves. It's ois, b'einei ha'amim. What is it? Yeah? Okay. Let me tell you over a shtikel a maaseh, mit nacham efshar greser maaseh, un mit dem vet mir zogen a shtikel a pshat. You ready, habeisai?

The Alter Zeide, in his sefer Beis Aharon, in the hakdamah, they bring his history of Toldos. There's one small maisele. What's the maisele? It says over there that he once got up in the bisknesses in Pinsk. Don't forget those tremendous haskalah in Europe, the Lita was terrible. And he gave a scream, Yavoi na hapoishim. The poishim, that they're not mamin b'kedushas haShabbos. Let them come to me, and I'll give them to feel the kedushas haShabbos beyadai. Let them come talk to me. I'll already give you to feel the kedushas haShabbos. You have, Yavoi na hapoishim. Let them come, and I'm going to give them. Let them come, come. But you don't believe in Shabbos. Come, I'll make you believe in Shabbos. Come. I'll make you, with your hands you'll feel it. As a boy, young boy, four, five years before my bar mitzvah, once went into this glender bismedrash in Williamsburg. We used to go to the Y, now became Spinka bismedrash, that Y. We used to be in the Y, summer. Next door is his glender. Reb Yid Menyanim, we used to go there to help with the minyan, Mincha, Maariv. So we davened Mincha there. He asked my name. The first thing he told me was this. The Zeideh sefer shteit az, meiredik, he had such an attraction from it. He said, You have no idea what... He was so... this, this nekudah. Yovin ha'poisha, and I'll give them to feel the Shabbos b'yadayim. You know what the pshat in this maaseh on a poisa is? Either you feel it, or you don't feel it. Ken zogin fun heint biz morgen. Az eydi used to say, Az zog fun lita, iz a zog. Di vos farshteyen, darf men zey nit zogin. Un di vos farshteyen, vets gornish helfen. That's a pshat zogin in Europe. You know, the Shabbos is called neshama yeseira, vai of de nefesh. Vai of de nefesh. Gemara in Taanis. I'll tell you a story. Yidden used to lose their jobs when they didn't want to work on Shabbos. Now, recently, over the years, they passed blue zone laws that you can't fire a Yid for working on Shabbos. But you claim, And I'll be mechayiv me to work on Shabbos. I heard from many rabbanim that this was a big fight. My grandfather, zichrono livracha, Rav Shmuel Walkin, was one of the organizers that went to Albany to speak to the government, to the governor at the time, to pass these laws. Ravin Queens, Rabbi Schonfeld, he was busy with it. Explained to me there was a whole need, if they should do it. A lot of Gedolim held not to start off. A lot of interesting history behind the story. Al kol panim, my grandfather worked the whole year between rabbanim and lawyers, and they got together a mishlachas, a group to go down to have a meeting with the governor to pass that. Two days before, the zeide turns to Rabbi Schonfeld, this from his mouth directly, Rabbi Schonfeld, he tells me, the zeide says, Nu, zog mir, ver geit mir nemen? Who's going to take me to the— He says, I told him, a valkin, why do you have to go? I mean, we have professional rabbanim, we have professional lawyers. The chesed can't English. You don't speak English. Why? He says, Vos? It's my baby. That's what he said. It's my baby. I worked on it. It was ichnish gain. Vos? I have to— He says, Okay, okay, I'll arrange you a ride. They arranged a ride, they took him, okay. Right before they went into the audience with the governor, Rabbi Schonfeld tells me, the zeide turns to Rabbi Schonfeld and he says, Un ver geit redn dem—

Who will be the first speaker? So, my shvulfel said, We'll start off with one rav, and then a lawyer, and then a rav, and then a lawyer, and this one and that. And then, gei ich reden? When am I going to speak? So, my shvulfel said, I figured, you know what, I'll tell him at the end. He can get up and, you know, give a bracha, you know, chvere. So I said, you know, ... You know, he says, Vos redst? Ich gei reden ersht. He's going to be the first speaker. My shvulfel told me, he said, the words he used, his feet turned to jelly. He said, We worked on it for a year. He's thinking, Oy vey, why did you get up on Alter Rav? We're done. If you don't stop and catch the attention... So I tried. He would not hear of it. Ich gei reden ersht. He says, I knew. He says, That's it, it's finished. Not negei. So he says, I already know what to speak. My grandfather comes in, and he gets up and he starts to talk. It's in language, but in Yiddish. Hey, he's speaking Yiddish. He's talking. What was Yiddish? Un a vent, un a klokt, un a... The governor was so nisragesh. He was so nisragesh. Oh, so let's talk a minute. This is what I want to tell you. I want you to hear. I started with the Brisker Rav, megedik upgelebt. Listen to a story. Let's pay attention to a story. The governor says, Rabbi Wolkin, stop crying. We'll work on it. Don't worry. We get... da minte zach. Calm, calm down, calm down. Okay. Rabbi Shalom told me, he says, the smile, and then he says, they were shocked. Everyone was shocked. Everything they said afterwards, it was just cleanup. They were so accepted. Where did my grandfather get this yesod from? The Rebbe, the Chofetz Chaim. Everything my grandfather did was the Rebbe, the Chofetz Chaim. We know that the Chofetz Chaim went and he said testimony for a bachur in the yeshiva, that they said he was a spy, and they were choshesh him. Chofetz Chaim came to testify on his behalf, didn't say one word in Polish or Russian, whatever the judge... geratn Yiddish, geveint, and it worked. It worked. Dvarim hayotzim מן הלב נכנסים אל הלב. Now I got to know what the Zayde said, because it was printed in the Albany Times. The newspaper was retranslated, and I have it. I have it at home. Anybody that wants, I'll show it to him. The Zayde said an interesting yesod. Pay attention to this. He said, America is a democracy. Democracy has respect human rights. They respect human rights. So not only they respect the person, but they even have respect for the body of a person. You know, a soldier that's killed, they bring him back with honors. There's even a rule that a soldier has to go back to save the body of his battalion, right? They don't just—I mean, I don't know about World War II, maybe it was a little different, but it's one of the—in Israel also they have shemirah, that you have to go back even for the... And that's the body. But the soul, for sure, if that's the respect, what is the soul of a Jew? It's Shabbos. Democracy, human rights is mechayev that you need to respect the rights of Yid Shabbos, because that's his soul, that's his neshama. And the governor, he heard it. Now he didn't even know what he—he didn't even know what was being said, but he heard it. Rabbi Shlomo will tell me that when they left the room,

My grandfather already knew, yeah. My grandfather already knew that this was a mutzlach. So he turns to Rabbi Shlomo, he says, Zast? I knew exactly what to do. And they were matzliach. What's the point? It's not words. Shabbos is neshama. It's a ruchnizdike thing. And to convey it, that's what a Yid... You know, if you have a radio, I was thinking about it once. If the radio doesn't have what I think it's called wave, the band, whatever they call it, it can't pick up certain zach. It doesn't pick up. It's a certain type of a radio that could pick up a certain zach. The siman, as by Shabbos is kodesh, is a siman v'al de Yid is kodesh. It's an ois. The Yid. Before Admurish, I'm ready to answer you on everything, but let me just tell you over another briske rov that I was nisragesh from, okay? Yedalach, one more second, and then you could ask me whatever you want, okay? I want to tell you over a meirdike Brisker rov. The Brisker Rov, his erev Shabbos, what was his erev Shabbos? He got ready very early for Shabbos, and he would stand on the porch. Dressed in bigdei Shabbos, awaiting the Shabbos, awaiting. Sefiyah, he will wait. He didn't even do anything. It says clearly, just standing there and waiting. Rak yoshev b'tzfiyah. Kiadua, Brisker everything was a Rambam. It's from פירוש הרמבם. What's the Rambam? איזהו כבוד? זה שאמרו חכמים שמצוה על האדם לרחוץ פניו, ידיו ורגליו בחמין בערב שבת מפני כבוד השבת. ומסעטף בציצית, ויושב בכובד ראש, מייחל להקב״ה. He has to await the Shabbos, כמו שהוא יוצא לקראת המלך. The king is coming. The king is coming. And he brings a maaseh here. He brings that Rav Rom Yitzchok HaKohen Kook, Rosh Yeshivas Meir, a talmid, said over from his father, who was the Rav in Tveria, that the Brisker Rav saw the Shabbos, the time, put on his hat and jacket, and he got up and he said, Mizmor shir l'yom haShabbos. Shteit zach in Brisk, everything is bediuk. So Reb Befol, his son asked him, Why did the tata stand up? Why did the tata stand up? Is there a din that you have to stand up when you say Mizmor shir l'yom haShabbos? Say it like a fact. Huh? Okay, so let's talk a minute. So he brings that Reb Befol said to him, maybe it's based on a Gemara in Shabbos, daf chaf hei amud beis. Amar Rav, kach hayah minhago shel Rabbi Yehuda ben Elai: erev Shabbos meviin lo arivah u'malei chamin. He washed himself, misatef v'yoshev, sadinim hametzuyatzin, v'domeh l'malach Hashem Tzevakos. So you have to dress like a malach. Brisker says, stop. No, no, no, we're not malachim. We're not angels. Stop because of the aggamara, not because of the aggamara. Because, I mean, the Gemara says clearly, mesatef, but it's interesting, v'yoshev b'sadinim hametzuyanim. He was sitting, huh? Not— that's not because of malachim. We're not malachim. So then what is it based on? It's a Gemara, Bava Kamma, lamed beis amud aleph. U'mai d'isi b'erev Shabbos bein hashmashos shehu patur? Okay, mai b'reshus, אמר חנינא: בוא ונצא לקראת שבת מלכתא. You have to go out. ואמרי לה לקראת שבת כלה מלכתא. Rabbi Yannai מתעטף וקאי, ואמר: בואי כלה, בואי כלה. Says the Brisker Rav, az mifashteytos. If you understand this, so how could you not put on your hat? And how could you not get up? The melech komt. The melech komt. The melech komt. Shabbos is—

There's a hergesh that a Yid has. There's no way to explain the Shabbos. There's no way. Over the years, I'm telling you, many people have asked me, Explain to me the Shabbos, and you know what the taam is? There's no way to explain it. Taamu u're'u. Oishi, it's a proof, ki ani Hashem mekadishchem. There's no way to explain Shabbos. But when you keep the Shabbos properly, let's verstehen that the Melech is in front of you, that the Ribbono Shel Olam is boireh ha'olam. It's a siman that there's a Melech, Melech, the Ribbono Shel Olam bashamayim u'varetz. And that itself, that you have the Shabbos, and it's bein you, bein Bnei Yisrael. Nobody else could. Certain things you can't explain. Masa yad tefillin on Shabbos, you can't explain. There's nothing to explain. That's the taam. That's what the pasuk is saying. U'masa ha'olam. Now, I told you over a story, and with this I'll end, because the truth is I really wanted to talk not just one time, but a little bit more about Shabbos, and to go into maybe afterwards to what you asked me. We're going to talk about all your questions. I'm setting the tone of a shiur that I want to give more about Yiddish. I once told you that I was walking by a procession of a hachnasas sefer Torah. My sefer Torah was given from my grandmother in my father's shul. There was a guy on the block, a ... he's a chassid. He was not, he was a guy, but that was his... He loved to learn mitzvahs. He used to walk around, I love to do mitzvahs. I'm a chassid. He used to walk around like he's a chassid. One Shabbos morning, we woke up at six in the morning. He was putting in a swing set in the backyard of my house, six o'clock in the morning, and it was Shabbos, so we woke up. The rabbi told me that you're supposed to start your day with a mitzvah. So he's starting his day with a mitzvah, yeah? So he's putting in a swing set. My father had to explain to him, It's Shabbos. You can't do it. You got the wrong day. Any other day, you got it right, yeah. So you know what the guy said? But rabbi, you told me I'm not allowed to keep Shabbos. Azoi a guy, okay? Now you know the level of the guy. All right. I can just tell you that he was very close to my grandfather. When my zeide was niftar, he came into the house and he was menachem avel, he cried like a baby. A guy, a guy, mamish, okay. He sees hachnasas sefer Torah. You know what? He asked me an interesting question. He asked me an interesting question. He says, Rabbi, they used to call me Rabbi. A guy, he told me, I'm a Greek, okay? We used to sell him the chametz. Mr. Chametz by Yom Kippur, we used to sell him the chametz. Azoi a guy, okay? Rabbi, he says to me, I don't understand. What's the happiness of—it's a new edition of a sefer Torah. I mean, what's the excitement? Do you have only one? Is it like the only one we have in the synagogue? Like, he couldn't figure out, what's the excitement? So I'm thinking to myself, what do I answer? And you know what I realized? There's nothing to answer. Because whatever I'm going to say, I'm not going to understand it anyway. Not everything is explaining. It's about a feeling. Neshama yeseira, neshama. It's a ruchniyusdike thing. It's something that can't really be explained. And I want to tell you, I'm going to teretz with this, and we're going to after that say a hemshech. How do we know that there's such a thing as a neshama yeseira? No? We have no rabbeisai. Where's the mekor of neshama yeseira? Shabbos vayinafash. So we're going to have to talk about that Rashi. It's a very complicated Rashi, because Rashi says it's a neshama yeseira, you can eat whatever you want. This we have to talk about after the dietitians, if it really works. I know my alter feter, Reb Zalman, used to write that you don't gain weight on Shabbos. Aylam maaseh, people gain weight. So the teretz is, it depends why you're eating. If you're eating l'kavod Shabbos or l'kavod... All right. But where do we know neshama yeseira from?

Where do we know from? Shavas vayeinaf, vaye'ovdon nefesh. Why do we know it from leaving? We should know it when it comes in, not when it leaves. Tachamoyr d'kaara. Rabosai, ever hear the kasha? That's the teretz, rabosai. Something which is ruchni, sometimes you don't know what it is. You know when you chap what it is? When you don't have it. Vaye'ovdon nefesh. We start to realize, Tzamah nafshi, why am I not happy? Why am I not happy? And the Torah says something is missing. What's missing? Shabbos is the kesher with the Eibishter. Something is missing. Ask a person to define what it means, Shabbos, and the answer is, I know it, that it exists from the fact that after Shabbos, I feel different. Shabbos is a davar ruchni, and a Yid, he can't explain it. Certain things can't be explained. What is it? I don't know what it is. But I know if I don't have it, I'm missing something. Something is missing. The nefesh of a Yid. This is os hi beini uvein Hashem mekadishchem. It's a siman vos a Yid. Shabbos is only — that's akum sheShabbos is chayav misah. It's a private thing. A goy has no shaychus to it. Ani Hashem mekadishchem is a siman that vos a Yid, because only a Yid understands what a Shabbos is. And where do you see it? Vaye'ovdon nefesh. Rabosai, this is a haschalah. It's, Hashem, I want to continue with this a little bit more next week. I have to stop over here because of the time. You've just experienced another Torah class brought to you by TorahAnytime.com.