Vayechi: Yaakov’s Brachos Teach Achdus Through Each Person’s Unique Strengths

Transcript

This Torah class is brought to you by TorahAnytime.com. This week's parsha, we have Birchas Yaakov. A little bit to understand the Birchas Yaakov. Yaakov Avinu understood that there was פירוד בין האחים, that the brothers had issues, so to speak, one with the other. Chazal already tell us that it was actually Yaakov Avinu's fault, that because Yaakov Avinu gave a little extra to Yosef, look at the פירוד that came out, that we had to go down to Mitzrayim. So Chachomim, the Chachazal tell us that Yaakov Avinu was somewhat shuldig, somewhat responsible for the פירוד. So היתכן that Yaakov Avinu, by the brachos, היתכן that Yaakov Avinu goes, repeats the same mistake, so to speak? And what does he do? He takes certain of the brothers and he gives them a strong mussar. He gives it to them, so to speak, in English, over the head, mamish. Unbelievable mussar. While to others, he speaks their shevachim, he speaks their praises. Chayra, Yankiv Avinu understood that this is what caused all the tzares. He seems to be repeating the same thing over again. By singling out certain of the brothers for tochachah, while others, he gives them praises and shevachim. We find that the ha'arah was by Yosef already, hayitachen that Yosef singled out Binyamin. But we don't find that Chazal ask this as a kasha by the brachos. L'choirah, by brachos we find the same thing again, that Reuven, Shimon, and Levi, they're singled out that they did something wrong, while the other brothers, they get shevachim. L'choirah, why did Yankiv do this? Now you can't say that Yankiv Avinu spoke privately to the ones that needed mussar, because it says afterwards, the pasuk says clearly, Ish k'virchaso beirach osam, kol eileh shivtei Yisrael shneim asar, v'zos asher diber lahem avihem vayevarech osam, shtei eser. In Tzefarim, diber is a lashon kashah. There was a lot of starkerkeit over here. Ish asher k'virchaso beirach osam. Zat Rashi, lo haya loimar ela ish asher kivarcha, beirach oso. The bracha was to the individual, kivarcha, beirach oso. Mah tamid loimar beirach osam? Why does it say osam? If you should ask, al Yehuda, Gevuras Ari, u'Binyamin, min chatifaso shel zeh, lo nafta li, kilusa shelo yala, yachol shelo yiklalan kulam b'chal habrachos. Maybe they weren't all included in all the brachos. Talmud loimar, beirach osam. Now, l'chora, beirach osam means he took everything of the above. When atzegeres alemin, he spoke to all of them. Each one was given, so each one heard also pachas kamayim. Each one heard klei chamas mecheireihem. They all heard the tochachah as well. Now, l'choira, when they didn't get the bracha, they didn't get this tochachah, so they knew that it was Shimon v'Levi, because Shimon v'Levi did shechem. So again, what's the pshat that he calls them all together and he tells them, l'choira, the ma'alos and the chisronos? A bishleima why he tells each one individually.

Chisrones, not everybody in the baalei mussar, they speak. That's important for a person to know his ma'alos and chisronos, and das to give the bracha, right? Chayra, could you imagine a person's waiting for a bracha and they kick the... It's hadalaynga musser shmues, tachas kamayim al toisar. Another person says, like Eisav says, Habracha achas hi lecha avi? Have shevsta bistu brachos far mir. These are the brachos that you're giving me? I'd like to have a paar brachos. Shteit shein in baalei mussar that we have to understand what bracha is, that what is bracha. Bracha means to tell a person where he's holding, what his ma'alos are, what he needs to be misaken, to give a person the chance to grow. Dos is shein alterev by the baalei mussar. Aber farvos darf ale men heren? Why do all the brothers have to hear the mussar vos es gegeben tzu Reuven, tzu Levi, tzu Shimon? Makes kinah, rabosai. How are we to understand the birchas Yaakov, l'choira? So the Teretz, rabosai, maybe, maybe we could speak a little bit understanding what was the birchas Yaakov. L'choira there's a kasha minei ubei. If he gave all of them all the brachos, as ev yeshteit in Rashi, Meir achoisam, kulam, kulam yachad, so then why do you have to be mefaret? Mah nafshach. If everyone gets all the brachos and everyone is shayach to Yaelah shlucha and to vos shteit in Rashi, all the ma'alos, right? Naftali, Gurari, right, all the ma'alos that we have by the brachos. So why did then you single them out if everyone is shayach to it? So maybe the pashut pshat is, there are those that have it stronger, but each one has shaychus to it. Stama, that's the pashut pshat. True that Reuven, Shimon, Levi, these are their ma'alos, but it's not to exclude the people who have no shaychus to it, right? Sometimes a person thinks to himself, That has nothing to do with me. I'm not—English they call it—it's not for me. The Torah says all the ma'alos are for everyone. We see, skavei kari, first halachos, Shulchan Aruch, az kanomer, ratz katzvi, right? We see that we have all the nekudos by every Yid; every Yid is shayach to all the brachos. Now, efshar the pshat is that there's a special for the Reuven, Shimon, to each one, lefi ma'alaso. So ish kivrachaso, beirach oso. Each one got his own special bracha. But the pshat is they all got that they can have shaychus to that on some level. I'd like to bring you an interesting Chasam Sofer. The Chasam Sofer is hashkafa. The Chasam Sofer is history. Different people like different things in a shiur; you get them everything in this interesting Chasam Sofer, all right? In teshuva me'ahavah, which is the Chasam Sofer's—Yisrach Moshe wrote over the Chasam Sofer's... In Chelek HaRichayim siman kuf tzadik zayin, he says an interesting thing: Ha'emes, lo achkid. I'm not afraid. This is something which I guess must have been controversial to say. Zogt er some sefer, I'm not afraid to say it. Ha'emes, lo achkid ki me'agel bepumi. I usually say, Ki chol amu lahalacha b'shulchan aruch, hitair nesunah l'chol Yisrael b'shavah. State that halacha, it's for everyone. Can't say certain dinim and certain things are just for certain people. Av ochei mi she'ein lo ela Torah, afilu Torah. So if a person has only Torah, he brings the lashon of the Gemara, yevamos, afilu Torah eloi. He says, Al kein, kol hamischased im Kono nikeh b'maamalav, ma shelibo boideh l'shem Hashem, l'hazin oz l'Hashem. It's true that every person has a chiyuv to keep everything, but within that Torah that has all the mitzvahs, there are certain things that are more unique to others, more specific for others than other people. For certain people it's this, and for certain people it's that. And he says an interesting, hamischased im...

Nikeh b'malalav, ma shelibo boidel l'shem Hashem l'hazid noz l'Hashem, a person from within. Interesting, says the Sam Sofer, starts to feel, what is his avodah? What is his job? What is his tafkid in this world? Ki ein lev shnei bnei adam shaveh b'ahavas Hashem. No two people are alike. When it comes to ahavas Hashem, each one has a different expression on how to be ohev and oved HaKadosh Baruch Hu. And then he says that's the pshat in the Gemara. We find the pasuk tells us, Tanach, Halo atem kivnei Kushiyim. Klal Yisrael is like Kushim, black people. The state of Chazal, Halo atem kivnei Kushiyim. So he says, what's the pshat? We're called bnei Kushiyim mishuneh b'ma'asav, because we are mishuneh in our actions. What does that mean? We're different, yet skin, it's only, what, external. This is the Sam Sofer. Internally, the Kushi is nisht andersh vi andersh, still the same, the blood. So that's anu kivnei Kushiyim. Externally, we might be all different, here. And listen to what he says, the Sam Sofer: Aval toicho ein misachedim kol Yisrael. Every Yid is part of Klal Yisrael, together as one. V'ach la'asis eidah shleimah kulam yischasdu b'minhag echad l'kulam. So to make a kehillah, to make an eidah, that the whole group... Because what, everyone does all the same? This is not good. אי אפשר, it's not possible. אם כן, הגוף נעשה חוק למצות הנשים, מזה אי אפשר. This means that everybody's copying the other guy. That's called mitzvas anashim melumadah. We know you're not supposed to have mitzvas anashim melumadah. What is that? If I'm doing what the other guy does, copying what the other guy does, that's called mitzvas anashim melumadah. And then he says a peledike zach: ולכן, ... הגאון ... ומודי החסיד שבכהונם ... נוסן עדלם, and also Reb Zalman Chassid, שלא המשיכו ... No kehillah. They didn't hold the concept of a kehillah. ... The Rav in Pressburg is saying that he was not Rav in Pressburg. There's no such thing. ... Why? Because you're uniforming everybody to one, that everyone has to do the same thing. And the truth is, there's no such thing, because everybody has his own mahalach in avodas Hashem. There's a very interesting Chiddushei Harim, ... Chiddushei Harim asks the shaila. We find by Megillah, the Megillah is nikras Yud Aleph, Yud Beis, Yud Gimmel, Yud Daled, Tes Vav. Why? Why is it that they took the mitzvah of Megillah and they made it that it should be fractioned by Klal Yisroel? Where do you find the mitzvah? You know what? Pesach, for this person Pesach is this, and for this guy Pesach is this. A few days later, ... Pesach Sheini. Good. To make l'chatchila zol zayn finif, finif tek Purim, and every guy's Purim is like hismanei shel zeh, kizman... Like hismanei shel zeh, kizmanei shel zeh. To the point, I don't know, he knows, מסתמא, in halacha, there's good reid. Those that are makdimin liyom haknisah, the famous shaila, who's reading for them? It's not Purim for them. So you have to imagine how much it's not Purim for you, that you can't even read. So the Rishonim give terutzim to the kasha, good, special takanah, there's terutzim to the kasha. But this was the kasha, l'maaseh: zayin Purim is nit dein Purim. Why? Says the Chiddushei Harim, a chiddush nifla. He says, he brings the Ran, that the Ran asks this for a kasha: היכי מצינן כן על היתר אחת ובשפת אחת, כתב? Sagt der ... k'zach. Haman's taina was, ישנו עם אחד מפוזר ומפורד, yeah, v'daseihem shonos. What made him think, מפוזר ומפורד? What made him think this? So the teretz is that they were... they were מפוזר ומפורד, they were...

There was tremendous machlokes, l'cheira, yeah? You made like that with your face. Different luchos. It says something, right? The pasuk does it. And the Velt, by the way, you know, I'm afraid to stick my foot in my mouth. I don't want to get anything very controversial here, but the Olam always learns that there was a lack of achdus. I don't know. It says, ‘mefuzar u'meforad bein ha'amim v'daseihem shonos.’ They didn't live together. And does it say anywhere in Chazal that there was no achdus? Say anywhere Chazal. And there's so much Torah on this Chag, that there was a chisaron in the feige and achdus, and therefore Purim is about achdus. I challenge you. Show me where in Chazal does it say there was a chisaron in achdus. If anything, there was a gevaldige achdus. You know what the achdus was? Against Mordechai the Rav. The rav had gezakn was nisht gein, and everyone got together and said, ‘Rav, we're going b'achdus. We're all going to this party. Have a nice day.’ That's all. No? Do you see anywhere there was a chisaron in achdus? No. Anyone have a teretz to my— you know it differently, a Chazal, a Medrash, u'shigavan a gantze Torah vegn dem, that there was a chisaron in achdus. You know what the teretz ha'vestai is? The same shoines. Er kukt, homan kukt, un er zogt, der amenut. Der kehillah of Sazoy, un der kehillah azoy. Dem mefuzar u'meforad bein ha'amim, and in their minhagim. Wherever they were, they're doing differently. Give a kuk, azoi yid, Chassidus, ... everything, answer. It doesn't say anywhere they were fighting. Where does it say fighting? Zogt the Chidushei Harim — the Hagdamah is mine, so don't blame the Chidushei Harim for the hakdamah — but the Chidushei Harim zogt, the pshat is, ki klal Yisrael nikrau klal uprat uklal. Klal Yisrael is fakert, that that becomes how we are a klal. You know how we're a klal? When we're a prat. What is Klal Yisrael? The Klal Yisrael is a mixture of many, many, many different factions. He says, therefore, he says they were mesaken that it should be different days of Purim for different kehillos in Klal Yisrael, because that exactly is the achdus. Hamor was taining that the achdus was a chisaron — Yerushalayim, Bnei Brak, ... I don't know, I don't know, ... good. So they have different days Purim. What is the limud of different days Purim? Fakert — different minhagim, different hanhagos, here. U'meileh zogt he, that it was bedavka this way. V'achar kach hu prat ma sheyuchal l'chalek l'saken b'olam asher ein be'efsharus b'olam shel chaveiro l'saken ha'borei. What each one needs to do, the other one is not supposed to do. It was meant on purpose that it should be, they say, shoinos, that there should be different kehillos in Klal Yisrael, which is really this ... here. Shelo yamshichu eidah. Why? Because la'asis eidah shleimah, kulam yischasdu b'minhag echad l'kulam. That's called mitzvas hanoshim limud. Out the maaseh. Why am I doing it? I'm doing it because the other guy is doing it. That's not good enough. Avodas Hashem, says the Chasam Sofer, that a person has to do it because it's him. This is his avodah. This is his expression of avodah. You know, rabosai, there's an interesting Gemara, a moirdige Gemara. The Gemara says, it's a brachos, daf yud-zayin amud aleph: Ki hava mifteri Rabbanan mibei Rav Ami, v'Ami lo mibei Rav Chanina, v'Ami lo. What would they tell each other? This was the goodbye, you know, seudas preidah. What was the speech by the seudas preidah? All right, to bring it down to modern-day mashal, made a seudas preidah. What did they speak by the seudas preidah? Amri lei, hachi. They would tell each other, Olamcha tireh b'chayecha. Your world you should see in your lifetime. Olamcha tireh b'chayecha. Your world you should see in your lifetime. V'achrischa l'chayei...

Olam haba. Daveltel, ... din, ... chayei olam haba, ... okay, and vechulu vechulu, a bunch of other brachos. What does it mean, Olamcha tira b'chayecha? In the Teretz HaBeis, this is the sam seif. Every person has his olam. It's his world. He comes down to this world with a tafkid, with a tachlis. And the bracha is, Olamcha, you should matzliach in your olam, olamcha, in your world, tira, it should come to fruition b'chayecha, in your lifetime. A person could go his whole life, ... but it wasn't olamcha. Olamcha tira b'chayecha. And what is the olamcha? Like the Chasam Sofer says, hamischased im Kono, nikeh b'ma'alav, ma shelibo boider l'shem Hashem l'hazhir. Every person, how he expresses his avodah, his heart tells him, the hearts of a mensch directs him what his avodas Hashem is. This is Olamcha tira b'chayecha. He said over many times, if you look at the Mesilas Yesharim, what does he say? ... b'olamoi. That's ... in Develt. What does he mean, b'olamoi? What does it mean, b'olamoi, in his world? Beis medrash, bishvili nivra ha'olam. All right. So what does it mean, bishvili nivra ha'olam? So unfortunately, we are trained to think, I come first. Bishvili nivra ha'olam. No, isn't that what it means, bishvili nivra ha'olam? So I have a kasha. I always ask this to my children: ... bishvili nivra ha'olam. So what do you do? ... Do asta bishvili nivra ha'olam, or ... bishvili nivra ha'olam. And the teretz is, ... bishvili nivra ha'olam is better than ... bishvili nivra ha'olam. That's the way people live, right? ... bishvili nivra ha'olam. You know, rabosai, it doesn't mean that. Bishvili nivra ha'olam means that in this world, there's an olam that's me. Bishvili. That a person can have his olam within this olam. There's room for bishvili nivra ha'olam. A person doesn't have to say that there's a klal. No. Bishvili, for me, nivra ha'olam. I want to tell you a me'orerdige chiddush: the olam haba is the same thing. How do I know? It's a מפורש'ע Gemara. The Gemara tells us that they came in front of a rebbi with a din Torah. What was the din Torah? It was a tanna who didn't have any money, so somebody gave him money. Min haShamayim it came down, the foot from the table. So the wife said, I don't want to take it. Famous Gemara, famous Chazal. So he went in front of the rebbi. Why taina to Rebbe? I don't understand. I'm giving up my olam haba. So Rebbe said, Don't worry, I'll give you from mine. So what did she answer back? How could you give me? It's not possible. Why? Because there's no tzaddik in the world. Pad lashon haChazal over there is the pasuk that every tzaddik doesn't see the world, the olam haba of the other tzaddiks. You can't give me from you. Vas meint das? I Rebbe was maskim with her. They gave back the gold, the gold foot. Vas meint der Chazal? What does it mean? The Torah says, Yedel manch has his olam hazeh. Every manch has his olam haba, because every person has his olam hazeh. Ein tzaddik nichle michupaso shel chaveiro. There's no connection. It says in the Gemara that they gave Talmid Chacham shai olamos. What does it mean, shai olamos? Worlds and worlds. Every tzaddik, every avodah, every person who fulfills his tafkid, he has his olam, his world. That's Olamcha tireh bechayecha.

And the end, that's pshat achrischa. If you'll be, Olamcha tireh b'chayecha, achrischa. What is your end? Your end, Olam Haba. Yeda men shetzar Olam Hazeh. Every person has his unique Olam Haba. There's an interesting Rambam. The Rambam, in many places, when he speaks about Hilchos De'os, he says, K'shem she'ein deioseihem shavos, kach ein partzufeihem domos, kach ein deioseihem domos. Excuse me. Just like the faces of people are different, so too the de'os, the thinking, is different. Once heard from Yankiv Kamenetsky, ... the Rambam, it's a mashal. People look different, so therefore they think different. We don't know people think different. The Rambam has to give me an explanation, a mashal, that people think different? ... You ever try to talk to anybody? There's no two people that agree on anything. I need a mashal of them? Go into a shul and you'll find out. Get married and you'll find out. What's the shaylah? ... The Rambam is mechadesh the same way people look different, they think different. It's a chiddush. ... Imagine two people arguing. You know what each guy thinks? Hint, I aveishes v'sachet. Ah, yes, nobody's talking about a trei kap, right? Any time a guy thinks differently than you, that's what it means. He's crazy and you're normal. That's what it means. So even if you're a baal middos tovos and you're not going to use the word crazy and normal, but that's what you're walking away thinking: a aveishes v'sachet, a trei kap, right? That's what it is. Tell me, when two people meet each other and they look different. Now the other guy says, That guy's face is not a face. Can't be. It looks differently in mine, right? What's the teretz? Tachnadish. You're right. Your nose is different, your eyes are different. ... right? And they all look different. So what? The face is not a face? That's what it means, k'sheim she'ein partzufeihen domeh. And it's all called a face. And you have to understand that it's taka a face. Kach ein deioseihen shavos, mentioned tachten andrish. People think differently. What am I trying to bring out, trying to bring out of this? You know where the chisaron in achdus starts? The chisaron in achdus starts when there's no room to understand the other person. There's no room. There's a bishvili nivra olam in everything, in getting things, in understanding things. My way, and that's it. That's what happens. It's true that— The brachos were given that what? Yes, there was a maila of one over the other. They were told mailos, and they were told chesronos. That's true. And it's true that Rashi is saying, Beirach osam, which means that he told everyone that each one has separate, but everyone is shayach to it. What's the pshat? This is the pshat, l'choira, this is some sefer, that they were told that everyone has his unique avodah. Beirach osam means that it's a klal, that all, everyone has this as a maila. But the yechidim are going to have this maila more than you. Part of the birchas Yaakov, and I think it goes to the heart, fakert, of the teretz of the kasha. We ask the kasha, l'choira, you want to have achdus. So what's the pshat that he came and he told these people chesronos and these people mailos? And the teretz is that every person with his maila, if it's beirach osam, that they understand that it's also your maila.

In order for you to take the maile of the other person, where you lack that maile, and to understand, fakert, berach oisam, it's a maile for you too. That becomes the shisoyn of achdus, and I'll explain to you what I mean. I saw a meiridige vort from the Martche Katz that tells the Rosh Yeshiva, meiridig, meiridig is ach. Shteit, Vayevarech oisam, ish kevrachaso, and if he starts with the kasha, l'choira, every bracha is davka a bracha, so why did he tell certain people chesronos? So he says a meiridige zach. He says, Klal Yisroel is a klal. A person needs to know his chesronos in order to go to the other person who has those mailos and get it from him. So it comes out, a meiridige zach, that the bracha is to know your chesronos, because if you think that you have those mailos, so what you do is you don't take it from the other person, so you end up working with your chesronos instead of having his mailos. The bracha of understanding your chesronos and to understand the other person's mailos is for you the biggest bracha. This is a meiridige thing. I'll read you the lashon; it's beautiful lashon. כלל ישראל מוקף מאישים שונים ודעות מחולקות זו מזו. אי לכך, כיוון שידע כל אחד מעלותיו המיוחדות ופועל על פיה מחד גיסא. If a person uses his mailos, hu toyrim l'klal Yisroel, then he's giving. ומאחר שמודע לחסרונותיו, מעידך גיסא מכיר הוא כי גם לחבירו מעלות הנדרשות ממנו, ממילא ניזון הוא מברכותיו של השני. If you know that you don't have that mailah, and the other person has the mailah, then you know that since you're part of a klal, you have that mailah too. But where could you get that mailah? If you know that you have the chisaron. Again, I'm meiredike vort. When a person thinks that he has all the mailos, so mimeila he works as if he had the mailah, so he doesn't turn to the other person to get the mailah that he has. So what does he end up with? He ends up zayn mit a chisaron un zayn on the mailah. But if a person understands where he has a chisaron, and mimeila he understands that the other person has that mailah, and he's able to come together with that person, then he also has that mailah. But Yankev Avinu, l'aniyus daati, was teaching them the yesod of achdus. You know how achdus works. And באמת, Reb Melech M'Lizhensk always used to write, it's a famous thing in this: ירצה שנראה מעלת חברינו ולא חסרונם. So I always understood it to mean an ahavas Yisrael thing. It's about ahavas Yisrael, that we should see the maalos of our friend, and we shouldn't see his chesronos, yeah? Mei'dachtzach, the way I understand now is fakert. It's a derech in avodas Hashem for you. You gain from it. It's not that you're being nice and, you know, the cook's good to Klal Yisrael. It's not about looking good at Klal Yisrael. When a person understands his chesronos, and he understands that he's part of a klal, that he has to come on to the other guy to get those maalos, so the achdus makes that those maalos. This is what the Aruch HaChaim HaKadosh teaches us, why Torah had to be given b'achdus. כאיש אחד בלב אחד. So what was the Torah? The Torah was that it had to be done b'achdus. We find another thing also by the Torah. ויחנו במדבר, says the Chaim, ענוה.

So, anavah. You needed anavah, and you needed what? You needed achdus. Why do you need anavah? So the Baalei Mussar speak very much about that you need anavah because Torah is not b'gasei haruach. You can't have Torah if you're a gas ruach, right? Aleph-beis, and everybody knows this. The beis is efsher kem zogen a meiredige deher. Interesting thing. Why do we need Vayichan sham Yisrael? Why do we need achdus for Kabbalas HaTorah? Says the Aruch HaChaim, because we can't all do all the mitzvahs. So we need to have achdus, because achdus means that when I do it, he does his mitzvah, that mitzvah I can't do. So the fact that I'm a achitz of the Aruch HaChaim, then I have all the mitzvahs, then I have everything. That's how the Aruch HaChaim understands. The yesod of Kabbalas HaTorah means echad, because not everyone could do everything. So I have to come on to the other person. So the way I come on to the other person is through achdus. I'm not mispareid. I don't separate myself from the other person, which is really this vort. So maybe that's the pshat: Vayichan sham Yisrael, vayachanu bamidbar, it has to be with anavah, because without anavah, then the person doesn't see that he has to come on to the other person. Kiyum hamitzvos, Kabbalas HaTorah, had to be that Klal Yisrael was a misached. Probably has to do with purimosel kabolas haTorah by Purim, but now we're not holding by Purim, so I'm just going to leave that with the yesod. But, kabeisai, let's go one step further, and you'll have a meiradike shtikel, meiradike chasante zach. The way we're explaining that the reason why you need, Berach osam, so the pshat is that in order, ish asher k'birchaso, which means in order for him to get his bracha, it's the lashon, ish asher k'birchaso, Berach osam, which means he gave it to everybody. So it's k'birchaso, ish asher k'birchaso. In order for him to get his bracha, he needed that the other person should also have shaychus to that. I'll tell you over a meiradike zach. I knew a Yid that learned in the Mir, in the Mir, a little bit of Reb Yerucham. His name was Reb Avan Shlweinois. Reb Avan Shlweinois told me that he was standing next to Reb Yerucham when somebody walked over to Reb Yerucham and asked him the following question: What's the pshat? They say over when Reb Yisroel Salanter woke up in the morning and he saw the sun, the light, the daylight, he danced, and he made the bracha, Hanosen lasechvi vinah lehavchin bein yom uvein laylah. So I was expecting the response of Reb Yerucham to be— Mechtais, the Ruach said it's true. ... he started dancing ... That's not true. That's not אמת. He was a nemon. He קודם said in front of two other meiros. He said it in front of Rav Zimerman, the Alter Mohel, and he said it in front of Zlotnick, the caterer. Two alter meiros, they're all learning together, and he said it, so I guess they all mekabeled this, that Rabbi Yisroel Salanter was dancing when he said, Anosei lasech min lachmini yom v'layla. So what's the pshat he danced? And today, we're not even mechaven when we say, Anosei lasech min lachmini yom v'layla. How could it be it's only a hundred-year difference? That was the question here. How in a hundred years does it change that Rabbi Yisroel Salanter would dance when he would say, Anosei lasech mina? And we hardly even mechaven, we half asleep when we say it. That was the kasha he asked Rabbi Yerucham. Had Rabbi Yerucham ge'entfert: The reason why today we don't dance and we're not mechaven by Anosei lasech min lachmini yom v'layla, because the sun doesn't only come out for me. It comes out for my neighbor too. ... If I would have it and no one else...

Would have it, woo, then it would be a meiredike zach. Have you ever seen, you get the nice car on the block, right? So if you're the only guy that has it, meiredike. Once everybody else gets it because you got it, right? So it's a gantze, gantze simcha for them, yeah? I hope I'm not being too nasty about this, all right? Okay. Atah dasis Rav Yerucham's avodah. And then he said, Rav Yerucham, al kol gufeh, hat Rabbi Yisroel Salanter getanzt. Because when he woke up in the morning and he saw that the taka was for everybody, it wasn't only for him, that brought him meiredike simcha. Yeah. Das is Rav Yerucham's teretz. That was Rav Yerucham's answer. That the opposite, Rabbi Yisroel Salanter was happy that it wasn't only for him, but it was for everybody. You know, there was two things over here by the shevat. Yosef had meiredike ma'alos, meiredike ma'alos. There's no shaylah that most of the kinah, which whatever level it was, you could be sure that ninety percent of it was a kinas sofrim. Ki ben zekunim hu lo. It says clearly in the pasuk that what were they jealous of? The ben zekunim, right? What was the ben zekunim? That he was masar lo all the Torah. So the jealousy was ruchniyusdike zach, yeah? So Yosef had ma'alos over the others. Yankev Avinu wanted to teach them that the fact that somebody else has a maileh is a maileh for you. Ish asher kivarchaso, beirach osam. He was mevarech them. Not only that you have a maileh over the other person, and beirach osam, they all have it, fakert. He was mevarech them that ish asher kivarchaso, that the other person has your maileh. That's the pshat. Ish asher kivarchaso, he was telling them, you know, rabosai, what bracha is? Afilu his dayn maileh is not only for you, but if I give that maileh for everybody, ish asher kivarchaso, beirach osam. That's the bracha. He was instilling in them what it means to appreciate. Fakert, you know what the hardest thing is? That when someone has your maileh, to appreciate that maileh. Dos is a chiddush nifla. Hirhureizei. It's not the pshat that you don't have it, and I gave it to Yenem, and you have to come on to Yenem, which is a tremendous limud for itself, like Ramatul Katz is saying, it's a tremendous thing, to know your chisronos. Hirhureizei. It's not only that I know my chisronos, and therefore I come on to the other person. Fakert, we could say even tif asher kivarchaso. What you might look, beirach oisam. But he gave it for everybody. I'll end with one chassidishe vort. I see the time, and I'd love to talk about this topic. The word asher—it's an interesting word. Asher ki bechalsoi. It should say, ish ki bechalsoi, beirach oisam. What's asher ki bechalsoi? Interesting lashon. Yeah, what's asher ki bechalsoi? So there's two teirutzim that I said. One of them is from the Ostrovtzer. Al pi mussar, say asher ki bechalsoi means what the person thought was a bracha, he gave. You know what a bracha is? You give a guy a bracha—he wants to make a million dollars. You give him a bracha as a talmid chacham... Yeah, maybe you have something else to tell me. Asher ki bechalsoi—what to him was a bracha, beirach oisam, which means what a person feels to him is chashuv, ata dos iz der mentsh. That's the person. Asher ki bechalsoi—what each one felt was a ma'alah, beirach oisam. The Ostrovtzer, rabosai, and I say it b'eima, b'yirah—I don't know if the oilam knows—the Ostrovtzer fasted forty years.

One of those, the history, because he saw the world wars are coming. He fasted 40 years. ... he fasted 40 years. That's the ... b'chasidim ... from the Kedoshi Elyon. An unbelievable ... mechadesh in Torah. So he said that the word asher is the loshon ashirus, osher. Asher ki bechacha. He gave them that they should be happy. Asher ki bechacha, beirach osam, that they should have, that it should be according to what's osher for them, what's good for them, beirach osam. Sometimes it was mussar, yes, that was for them asher. But also what was for them is beirach osam, that the ma'alos of the other person, what was the other person's ma'alos, even if it's your ma'alah, it's something special to you, that you should have, that it should be a bracha to see and appreciate that the other person has that ma'alah too. And that was the ma'alah of Achdus in Klal Yisrael. This was the birchas Yankif, to appreciate and say, Yerai, yenem's echad. ... no, no, no. ... Meila he was mesaken the achdus in birchas. You've just experienced another Torah class, brought to you by TorahAnytime.com.