Vayeitzei: Entering the Working World Without Losing Your Torah and Ruchniyus

Transcript

This Torah class is brought to you by TorahAnytime.com. Parshas Vayeitzei, Yaakov Avinu goes out. And of course, pasuk says, Vayeitzei Yaakov miBe'er Sheva vayelech Charanah. But the truth is, the Vayeitzei is a lot more than just he went out of Be'er Sheva. The parsha addresses Yaakov Avinu going out to the world. Yaakov was an ish tam yoshev ohalim. Yaakov is the example, the essential ben Torah, ben yeshiva, yoshev ohalim. And now he's going out to the world. He's going out parnassah, mishpachah, problems, nisyonos. The nisyonos, I like to say, of the outside world. So Vayeitzei, the parsha's name, is a lot more than just that the Vayeitzei has a reish from shtub and a reish from beis medrash. It's he went out to the world, and it's a sugya: how does one go out to the world? There's a lot of limudim, lessons, that should be taken from this parsha, and how one is supposed to act and address the problems as he goes out to the world. A lot of halachos we learn from Yaakov Avinu, halachos of po'el. That's mamash mefurash in Gemaras, mefurash in halachos. But there's also a lot of hashkafah that can be learned from the parsha, lessons to be taken. Yankev Avinu going out, vayeitzei, going out to the world, to the world and all its nisyonos. I always feel like this parsha is a textbook, that yeshiva bochrim should learn b'iyun to prepare themselves for what's in the outside world. Baruch Hashem, a lot are able to sit and learn. HaTov v'Hameitiv, the longer the better. But many have to go out. My rebbi, Rav Pam, zichrono tzaddik livrachah, used to say that we prepare our bochrim to be yeshiva bochrim, but in the yeshivas they don't prepare you properly to go out into the world. What happens when you have to do that? And maybe there's more nisyonos outside than there is inside, and therefore lessons have to be taken. If you're not prepared, you can get washed up. Big nisyonos. There are big nisyonos out there. We find that Yankev Avinu was taman atzmoi for yud daled shanah, for fourteen years, before he takkeh goes to the house of Lavan. He stays tamun, hidden, hidden in the beis medrash, shem v'Ever, sitting and learning fourteen years. Why is he taking fourteen years to learn? He was learning till now too. Now's the time to go back to yeshiva. He was anyway in yeshiva. He was being sent to go now to Lavan. So why now, 14 years taking off to go sit in yeshiva? And it's interesting, we find that he was neneh all the years that he was away from his father, כנגד those years. Yosef was away from him, Chazal say, he didn't do kibud av va'em, and so he got an onesh that his child also was away from him those amount of years. But the 14 years are not נחשב. The 14 years that he is in Shem v'Ever, Talmud, doesn't count. Why not? I mean, he was away. So the years that he was in Lavan's house, those גייט אריין נחשב. The years that he's in the beis hamedrash, Talmud, 14 years that he took off, no one heard from him, no one knew from him, 14 years, that's okay. That doesn't go in the נחשב. And בכלל, how did he know that that's what was supposed to be done? I mean, the פת שיקטע גייט מען? If the father sends you to go, tell me, if the father tells you to go do an errand, could you do it 14 years later and come back and say, Well, you said?

He didn't tell when. Yeah, he didn't say when. L'chaireh, you send, it means now. I see all the parents are laughing. Today it can happen. You send a kid on an errand, he'll come back 14 years later. Maybe not 14 years, but why is everyone laughing? Is it such a... I see everyone in the room has experienced this, obviously, because everyone is smiling. All right, good. A few hours, a day, 14 years. What's the pshat, rabosai? It's pashut, l'chaireh. Obviously, the 14 years was in preparation for what he was sent for. Vibal because his father and his mother sent him to the beis Lavan, chasno, to get married, to build a family, parnassah. It required another 14 years of preparation in the yeshiva. It required not just preparation, Talmud. He was hidden mamash, absorbed in the yeshiva. And so he understood that he had to take those 14 years. He understood that this is part of the shlichus. If his parents send him to the house of Lavan, it's understood that it means with a 14-year yeshiva introduction. And that's why he's not nenash. That's why he's not getting punished for those 14 years, because that was taka what the father sent him. But he stayed later, extra, in the house of Lavan. That was already an issue of kibud av va'em. Yismuchach, az es nemt fertzin yahr hachone. Before you go out, yeah. Even the Yankiv Avinu, fourteen years of sitting day and night in Shem v'Ever and absorbing all the Torah and all the hashkafah and all the mussar. Yes, fourteen years is needed, and that's part of going out, of Vayeitzei Yaakov. It's all a chelek of the Vayeitzei Yaakov, the hachanah, the preparation. And like I say to you, Vayeitzei means it's a textbook, how to prepare oneself for the outside world. And if you don't prepare yourself, you're going to get washed up, rabosai. The nisyonos are strong, the nisyonos are many. And if there's no hadrachah, and if the person isn't absorbed with Torah and mussar, it's not going to work. The winds of the outside are going to wash him up before he has a chance to even make his first dollar, I may say so. And this is one of the lessons, l'choirah, that we start in the parsha, Vayeitzei Yaakov. What are we to learn? Hachanah needs preparation. You need to be prepared before you go out to the outside world. Another strong limud, rabosai, is pretty obvious, and that is tefillah for siyata dishmaya. That's clear here in the parsha, that Yaakov Avinu requests from the Eibishter tefillah: Im Elokim imadi, u'shmarani baderech hazeh asher anochi holech aleha, v'nasan li lechem le'echol u'veged lilbosh. The Ganze pasuk, rabosai, said that what? He's davening. Yelech imi madi, that the Eibishter should be with him. He needs siyata dishmaya. It's famous, the question. The Rishonim already deal with this. It's actually based on a Gemara, where the Gemara touches on the shaila. It's Gemara in Brachos, daf daled. The Lechem Mishneh speaks about it. The Rambam in Moreh Nevuchim talks b'arichus about it, as well as in the hakdamah to Peirush HaMishnayos. The Rabbeinu Yeshayah l'olam just told him, Ushmarticha bechol asher telech. So what does he wake up and start saying, Im yihyeh Elokim imadi, u'shmarani? Are we missing something? You're not paying attention to what you were just told. The Rabbeinu Yeshayah says, Ushmarticha bechol asher telech... The Rabbeinu Yeshayah just said. The Rabbeinu Yeshayah is mavtiach him, promises him, a havtachah. Why should he think that it's not going to be niskayem? So the Gemara gives a teretz: chet, maybe nislach lach b'chet, which is a big lesson, because if Yaakov was afraid of nislach lach b'chet, I don't even want to finish the sentence, rabosai. Hanan, my noimer haBasri, what are we holding these inyanim about kol panim? That's the answer of the Gemara. Shemo yigrom hachet.

The chet will cause that, fregn all the rishonim, all the rishonim ask, but the Ribono Shel Olam is mavtiach. Havtachos don't go to waste, havtachos don't go to naught. Havtachah, it's a din מפורש בהלכה, that whatever the Ribono Shel Olam is mavtiach l'tovah can never, can never be retracted. So how could you say, שמא יגרום החטא, v'stutz achab? This is a famous kasha. The Rambam in Moreh Nevuchim addresses this kasha. Zogt the Rambam, there's two types of nevuos. If the nevuah is for Klal Yisrael, it's not going to be choser. It has to be. But the nevuah that's given to the navi, to the navi for himself, that could be retracted. Here, Rosh Martich, even though l'choreh I don't see why it's not for Klal Yisrael already, because if Yankiv don't make it, we're not here. But al kol panim, it was a havtachah, so pshat, I don't want to go into the pilpul of that Rambam right now; there's a big sugya in Hilchos Nevuah, that if the navi is given a nevuah for himself, it could be retracted even though it's l'tovah. When? Why? שמא יגרום החטא, if there's an aveirah. Rav Yonason Eibshitz, the Tiferes Yonason, gives another pshat, and he says it depends how he receives the havtachah. If he receives the havtachah as a navi, then it can't be nich chozer, then it can't be retracted. But if it's on a personal... that the Ribono Shel Olam said so, said so, yeah, but it's not b'toras... Tanovi, he's getting a nevuah, then זאָג רבי יוניס נאפש, it could be retracted if he doesn't deserve the tovah, the havtachah, shema garama chet. Famous Rashi, the diuk: Im yehei kimi, im yeshun li havtachas haLalu, sheyiftachani lihyos imadi, kemoi sheamar li, Hinei anochi imach. So רבי יוניס נאפש says, אמר לי, he said it to me. Rashi is being madgish that what's Yaakov is concerned that the havtachah won't happen? אמר לי, he said it to me. So it doesn't have a din nevuah. We could talk about this when we speak about nevuah. But I would like to give a third teretz, a dachtz of the pshat. Tishmarticha, the havtachas, for the physical, that he's going to survive. There was a lot of danger, physical danger. Lavan bikesh la'akor es hakol. Every step of the way, he had sons that wanted to kill him. From Eliphaz and on, everybody's trying to kill Yaakov Avinu. He's the most wanted man from all the avos, okay? So, Tishmarticha, I'll watch you. Kum Yaakov Avinu, and זאָג רבי יוניס שלעולם, nisht af dem freg ich. It's not my concern. First of all, that's not what I daven for. But even though, I mean, למעשה you mavtiach me, that for surely gives me room to be secure. My question is ruchniyus-wise. My bakashos, Im yelokim imadi u'shmarani baderech hazeh, the shmirah ruchni. That I don't have a guarantee. Hakol bidei Shamayim. It's biyad Shamayim. I need siyata dishmaya, Rabbeinu Shlolam. U'shmarani baderech hazeh is referring to the ruchniyus, the sakanos. Now you're gonna say, I stayed, v'nasan li lechem le'echol u'veged lilbosh, so you know I can do it. I'll show you how that means ruchniyus. Right? I'm good for my word. I keep my word, right? So let's see. U'shmarani baderech hazeh means ruchniyus. How do I know this? I'll tell you. First of all, you take a look at the pasuk, Im yelokim imadi. What does it mean, Im yelokim imadi? What's—Ribono Shel Olam should be with me. How did that come into the havtachah, into the bakashah? Just ask, U'shmarani, Ribono Shel Olam, watch me. Hashem should be with me. You like the question? The Seforim and all the Rishonim ask this for a kashya. Zogt this, Im yelokim...

להס מי עלי, כל מייק ומיניה, המעביר את האדם על דעתו ועל דעת קונו. רבונו של עולם, I want to remain that it should be Elokim imadi. I'm not worried physically that I'm in danger. I'm worried about the ruchniyus, spiritually. I want You to protect me from anything which is meinei, מעביר את האדם על דעתו ועל דעת קונו. Like we know, ג' עבירות: מעביר את האדם על דעתו ועל דעת קונו. One of them is ashirus, too much riches. Yeah? So you see the Sippurno is learning that the Shmorani is talking not, protect me from the sword or the gun of Esav and Lavan. ... The Ribono Shel Olam, to repeat what the Ribono Shel Olam Himself just said He'll protect you from. Ushmorani, I'm asking You should protect me in ruchniyus. What does Rashi say? Ushmorani, מנחת. Rashi says it clearly. The shmirah that he's referring to is not a physical—it's not about his pleasures, his life, it's not about that. Ushmorani מנחת. The Taz—yes, this is for a kashya—the Taz in Divrei David says, how does Rashi know מנחת? Maybe it means min haperonius. How does Rashi know Ushmorani means מנחת? Because it's not a Chazal. Why did Rashi explain u'shmarani mina'apo, Ronius, and the Teretz is there, poshut, because Rabbeinu Shmuel was mavtiach them already for that. The way we're learning, the ikur concern was shmarani mina'chet. Ay, you'll ask me, v'nasan li lechem le'echol, beged lilbosh. Listen, my deisah, you know, you have to read the pesukim. You know, every word in a pasuk has meaning. Nasan li lechem, lechem. That's all you ask for is lechem? That's it? Lechem, lechem. So the Kli Yakar says yes. And you look at Rabbeinu Bechaye, already says before the Kli Yakar, Atzadik bet nor, lechem. He doesn't need more. He doesn't need any extras, any maisris. Give me the bread on my table and that's it. Lechem, lechem, the bread on my table. The Maharal in Gur Aryeh says a very nice, interesting pshat: lechem, lechem. I don't want even money. I don't want that I have to cash in, take the money to the store, and have to buy it with the money that I got, because then it's already a second hand. It means somebody gave me money, with the money I got. I want from you directly, lechem, lechem u'veged lilbosh, lo al yedei matnas basar v'dam, v'lo al yedei halva'ah. Now, rabosai, there's two meanings to that. Most Rishonim and most Acharonim explain matnas means matanah. I don't have to come on to the matanah. Others, many Rishonim and Chassidish sefarim are full with this. Matnas doesn't mean matanah. Matnas means that it should come through the hand of basar v'dam. So how do you want it to come? How do you expect it to come if it doesn't come through the hand of basar v'dam? So the teretz, vadai, is straight from Rebach. Mezhbitz, but it's a pashut. The he'ara, Chassidish sefarim bring it down. It's not so much what I get, but how I understand what I have. I should understand that it's not matnas basar v'dam. You see, a lot of people walk around, my job, my boss gave me—my boss was... Lo lidei matnas. It shouldn't be that my boss paid me. I mean, how people walk around saying, My boss did pay me, didn't pay me. In avodah, you're looking at me, I'll forgive you if you say your boss paid you. We're not holding at that madreigah. Okay, I got it. But tzaddikim, ... we're holding at that madreigah. You're laughing. You ever see the stories that they bring down on the ... on this inyan, matnas basar v'dam? He refused to take a cigarette from somebody. Chas v'shalom, it's not from Yidden. And it wasn't because you weren't allowed to smoke. In those days you were allowed to smoke. Rav Chaim Kanievsky has a peirush...

On Derech Samazni, he brings a slew of stories like this. He even has a story there that the steipler was given a pair of tzitzis because the tzitzis ripped. You think the steipler didn't give it back to the guy? When the guy was niftar, when the steipler was niftar, Rav Chaim went and returned the tallis to the guy because the steipler said he doesn't really want from Yidden. He borrowed it for a short while, but he wants the other guy to get it back. So the other guy got back his tallis, as well as all the other things, like a becher and this, that anybody ever... it went back when the steipler was niftar. Yeah, you look at me. ... cleanliness and mumness. Al kol panim, matnas basar... lo yidei matnas basar vadam. I don't even want it should be like money, and I take the money. It should be directly, Ribbono Shel Olam, give me lechem. I guess like the mon, right? And they bring stories like this in the steipler, that he needed to eat. There, people came to his door. Okay. Lo yidei matnas basar vadam. It's a yeduah that they say another pshat, which I guess is maybe more on our level. Nebach, unfortunately, a lot of people have lechem, but they can't eat it. A lot of people have begadim, they can't wear it. No, suddenly lechem—the chiddush is not the lechem. The chiddush is lechem, lechem, that I should be zoche, I should be able to eat it. And the begadim, I should be healthy enough to wear them. I want you to know, I saw something very beautiful from the big Rebbes during the concentration camp years. It would say a shmooze on these words, and it would say, Yidalach, look. We get bread, we're cold, we have to trade the bread for clothing. Whatever clothing we have, we trade it so we can get some bread. ונתן לי לחם לאכול. The bread that's given to me, it's meirdik. ונתן לי לחם לאכול. To thank the Eibishter that we get bread, we don't have to trade the bread for clothing, and we don't have to trade our clothing for bread. It's just 67 years ago that we had to do this. You understand, rabosai, what it means, what we have, what it means to ask the Eibishter. What do we ask? Ribono Shel Olam, thank you for the lechem on our table. That's, that itself already is meirdik, because it's lechem lechael u'beged lilbosh. I would like to say a third pshat based on what we spoke till here. And as we continue for the next few minutes, I'll just borrow another few minutes of your time, and it will all come together. You'll understand what I want. You know, when a person goes to work, the mind plays a lot of games with him. He begins to lose focus on why he went. You start off with the right kavanos. You think, I have to make parnassah, but then you get dragged in very quickly. Yetzer hara has a way of taking a guy and making him so involved that he doesn't realize why he's even there. Why? What are you? You're just here to make parnassah, which is what you said when you left. You went out to the world, you said, I'm just here to make parnassah. And then you get swallowed up into more and more. I need more, I need this, I need that. You start to lose focus. I believe that Yaakov Avinu is saying, V'nasan li lechem. I know that the lechem is for what? It's for lechem, the purpose behind the lechem. And I asked the Eibishter, you should give me begadim. It should be for begadim, lilbosh. It's not about having. It's not about accumulating. It's not about having what I don't need. V'nasan li lechem. He should give me the bread, that it should be lechem. As the told me over that in Radin there was a nusach that the Chofetz Chaim, or Ramesh Landinsky, used to say. Whenever they wanted another portion of food, they wouldn't say, Give me... you know, tell me what you think the food was. It was a kartofel, right? So they didn't say, Give me another kartofel. Give me another bisl kayach of lernen. It was focused. They were focused on what food is meant for. And when they took a bite of food, they understood the food is of kayach of learning. When the person understands what the tachlis lechem is lechel, and the beged is lilbosh, so then he sticks to the agenda, so to speak.

I believe we can answer a major kasha with this rebbe. You'll have hanaah. I know I'm going a little overtime, but give me a minute or two and you'll have hanaah. V'shavti b'shalom el beis avi. Are you supposed to say b'shalom or l'shalom? The Gemara tells us in Moed Katan, daf chaf tes amud aleph, it's also in Brachos, amud daled amud aleph, that you don't say to a live person b'shalom; to a dead person you say b'shalom. To a live person you say l'shalom. The Prisha, Shulchan Aruch Orach Chaim, siman reish lamed sif katan gimmel asks for a kasha. So why does he say v'shavti b'shalom? It should have said v'shavti l'shalom. So there's a very famous teretz, I think the Pardes Yosef brings it. I didn't see it this year, but I remember from years past. You know what Yaakov's main concern is? He shouldn't lose whatever he was koneh in the fourteen years in Shem v'Ever. What's the difference of b'shalom and l'shalom? B'shalom means it's where you are and you're not going further. L'shalom means to continue to grow. So a chai keeps on growing. You know what his concern is? V'shavti b'shalom. I should retain what I was koneh. I don't want to lose that. And that was the shmirah. That was the ikar shemirah that he was afraid, that he should remain the same ben Torah, he should remain the same ben yeshiva. If you notice in Parshas Vayishlach it says, Vayavo Yaakov shalem. Yaakov comes complete. Rashi says, complete in what? Shalem b'gufo, shalem b'mamono, shalem... Teirasoi. The mefarshim right away say the one thing that he asked for is not in this Rashi. What did he ask for? Sholom. Rashi tells us he asked for what? No? Chet. He shouldn't have chet. It's not in this Rashi. It's sholom b'gufoi, sholom b'mamono, sholom b'Teirasoi. So pashut, Teirasoi means not chet. Yeah, yeah, you can say it like that. A lot of people say this. I heard Rav Shmuel Birnbaum once said this in one of his shmuzen, this Teirasoi, chet. Okay. You know, it's possible that they say, actually, the sholom b'chet is in the first two parts of the Rashi: sholom b'mamono. What's called sholom b'mamono? That it was kasher and gelt. What's called sholom b'gufoi? That he came out a yarei Shamayim, complete. There's a medrash, which Rabboisai, you wouldn't believe it. The medrash says, U'shmarani ba'derech hazeh, u'shmarani mi'lashon hara. A mefurash medrash. His concern was he should be watched from lashon hara. Where does lashon hara come in, Rabboisai, and it's very pashut. You know, when you go out to work, I've seen this very often, people think everything is muttar to say, because it's all the to'eles, no? The to'eles of making the money. Did anyone ever stop to speak about a client or about this? No, think about it. I mean, it's business, right? How else are you supposed to do business? I don't know. That's a good question. I once asked my rebbe, Rav Pam, how could someone do business if you're not going to say anything about anybody or anything? So how are you supposed to get to the first part of the business? Him you can't trust. A lot of say that. Oh, so everything's l'tayala. Where are you supposed to... I don't know. But I can tell you that Yaakov Avinu was mispallel for this. Yaakov Avinu was mispallel that it should be, what, rabosai? It should be, shmirani, no lashon hara. Yeah, peleh. That's called shalem b'gufoi. Shalem b'mamono, gufoi. It shouldn't be a baal lashon hara. That's called shalem b'gufoi. Shalem b'Toraso. I'd like to just add two points, rabosai, with a maaseh. I owe you a good maaseh. That's how the shiur works. You're kind enough to stay an extra two minutes, you get a nice maaseh, all right? The Gemara says that what was he afraid? He was afraid, shema yigrom hachet. Did anyone say shema garam hachet? I don't know if you... huh? A lot of people walk around saying there's a medrash that says shema garam hachet, the lashon of the Gemara, shema yigrom hachet. Pashut means yigrom, the problem. And like Rashi says, Esav. Elter Zeide used to say he wasn't afraid of the Esav; he was afraid of the chet. Shema yigrom... Everybody learns that where is the problem.

The yesurim. It's not the yesurim, it's the chet. You know, there's a letter from the Chazon Ish. Chazon Ish writes, ... רצוני לההגיד כי כמעט כל מה שאני עושה, אני אונס על פי הדיבור. ... בלי זכיתי לשום עונג מתענוגי החיים. The Chazon Ish writes he had nothing except for pain and sickness. Ha'oneg hayechidi, the only enjoyment I have, is לעשות רצון קוני. Ve'ein לי צער יותר גמור, and the thing that causes me the most pain, כשלון בעבודה, to do an aveirah. Tzadikim, rabosai, are more concerned not of the physical as much as the chet. If there's a problem, maybe Hashem yigrom a chet, and that's what's bothering them, the fact that there is a chet. I'll tell you a nice maaseh, and then we'll finish with a vort. I had my yeshiva bochurim in Gelait. They went to work, some of them. There was one guy in yeshiva that everybody said he's going to make it big one day. He's going to be the rich one from the bunch. When people told me that, I said, I don't know. I'm not so sure about it. Who became the rich one? Some guy you'd never expect, he became the rich one. I would say he became rich and famous. I was big money he made. Okay. So the guy who always, you know, he was the big macher and everybody came over to me and asked me, You seem to have known that I won't make it and this guy will make it. Tell me, what was it that— First, I didn't want to tell him about sefer. They're gonna make a rebbe shemais out of it, to have something that I know something that nobody else knows. He was pushing me. I said, You know what? Maybe chinuch, it's kedai. All right. I said, Tell me, do you remember the conversation we had before you went to work? He said, Yeah. I says, Can I remind you some of the questions you asked me? You asked me if it's a good thing to go into. You asked me about the traveling, if he takes the two jobs, this is less traveling, this is more traveling. You asked me about, is it something that you like or you don't like? Should you go into something you don't like? And a whole list of such questions, right? The other guy, I could tell you what he asked me. He asked me nothing about hatzlacha. Not one word he asked me. All he asked me is if I take this job, what's going to be with my ruchnius? I'm afraid I'm here, there. How am I going to daven Shacharis in the morning? What time am I going to come home and learn with my children? Right there and then I said to myself, He's going to be rich and he won't make it. So right away, where did I get it from? I got it from this parsha. Na'asa li lechem lechem. Beged lilbosh. You have to focus on what it's all about. There's a Baal HaTurim that says, you know what beged lilbosh means? Bigdei kehunah. Baal Turim, Rav Ovadia. Now you can start working with na'asa li lechem lechem. It's not going on physical things. It's a Baal HaTurim, rabosai. Na'asa li lechem lechem, beged lilbosh, and I believe the Baal HaTurim means the lechem is the truma. Doesn't say, but I think maybe that's what he means. Beged lilbosh, bigdei kehunah. Focused. Yaakov Avinu was focused that when he goes out to the world, there's a point to it, and that is the ... With this I end with a ... that I don't think anybody here heard. I'll tell you the truth, to me, this won me over, as they say in English, a ... It's not here; it's on the Aseres HaDibros. V'einei Leah rakos. Why is Leah's eyes weak? They're weak. So she doesn't want to fall. To Esav, the ... Everybody knows that, right? You ready for a ...? shei? She suffered from extreme exposure to sun glare. That's what he says. What? Everybody's looking, what am I talking? Am I trying to build it up for theatrics? No, that's what he says. ... that Leah walked around all the years even before she met Yaakov Avinu with a gold necklace.

On it it said, Torah tzivah lanu Moshe, morashah kehilas Yaakov. And because it was gold, and she went out into the streets, so the glare of the gold made her have weak eyesight. U'vischus dem, zogt der Baal HaTurim, and zogt der Daas Zekeinim, we are zoche to today to have Aseres HaDibros. Look it up. It's a Daas Zekeinim. Can I ask you a question? Why would she walk around with the pasuk, Torah tzivah lanu? Why would she walk around with the pasuk Torah tzivah lanu? Why that pasuk? Tell me, what pasuk do we teach a child? The first pasuk we teach is, Torah tzivah lanu Moshe, morashah kehilas Yaakov. It's clear in all the Gemaras that the imahos were mesaveh to build, to bring children to Yaakov Avinu, to build the Yiddishe folk, to build Klal Yisrael. Wherever she went, she walked around with this, that this was her, she visi Hashem, so to speak. Torah tzivah lanu as a Yiddishe mamme. And that's pshat, Mabni musar avicha v'al titosh Toras imecha. Focused. Leah was focused. Leah was focused, the tachlis of why she is in this world. The whole thing is about one thing: Kinder zoln zayn reiyim u'shleimim bnei Torah. That's how we have a Klal Yisrael. That's Leah. Leah's nekudos. The lessons are pretty obvious right there. In order to be focused when we go out, you'll make it. If not, you won't make it a day outside. There's lessons to be learned. You need yiras Shamayim. You have to daven to the Eibishter. The nisyonos shouldn't wash you up. And where? V'nasa li lecha lecha l'beged lilbosh. Understand what the tachlis of going out is. It has a point. It's about bigdei kehunah, not oser of Klal Yisrael. And then a person is able, taka, to remain. V'shafti b'shalom el beis avi. You've just experienced another Torah class, brought to you by TorahAnytime.com.