Lemaan Tesaper B’Oznei Bincha: Teaching Torah That Reaches Every Child’s Heart

Transcript

This Torah class is brought to you by TorahAnytime.com. Today's shiur, we decided to it from a maiseh that happened. Mitz Hashem, as the shiur progresses and moves on, we'll tell you the story. I want to give you a hakdamah to what the maiseh enlightened me in the pshat. This week's parsha, we have the beginning of Makas Arbeh. ויאמר ה' אל משה בא אל פרעה, כי אני הכבדתי את לבו ואת לב עבדיו, למען שיתי אותותי אלה בקרבו. So this is the beginning of the warning for Makas Arbeh. Shteiten pasuk, ועתה ולמען תספר באזני בנך ובן בנך את אשר התעללתי במצרים, ואת אותותי אשר שמתי בם, וידעתם כי אני ה'. So here the Torah tells us, למען תספר. We all know the mitzvah of Sippur Yetzias Mitzrayim, the night of Pesach, is this pasuk, למען תספר. Aznei Bincha, good. Teitechid, vigadta l'vincha bayom hahu leimor, good. That's a shem medaf, mezak lernen the sugya, sipur Haggadah, good. But ein zach is klar. One thing is clear, that the l'man tesaper here is told to Moshe Rabbeinu by makas arbeh. Why? Why is it dafke by makas arbeh, l'man tesa...? Mi'lecheira, the ganze makkas, all the story of Mitzrayim was l'man tesaper b'oznei bincha. Why specifically here, now, by makas arbeh, shteit l'man tesaper b'oznei bincha, ben bincha? Rabosai, vos meint? What does it mean, l'man tesaper b'oznei bincha? You have another place where you could tell something to a person. You have another... maybe. Maybe you could play out the story, huh? According to the Rambam, you need to actually play out the story of Yetzias Mitzrayim. Many have such a minhag. They actually go through as if they left, bag on their shoulder. Those that Sefardim b'frat, those that follow the Rambam, it's every word. That's how they do the Seder. Pashtus, tesaper, there's one way and one place where you could do a sipur, and that's b'oznei. Talk to the ear. Where else are you going to talk? In America, I only know this because I've been a Rebbe long enough. I saw the little kids talk to their hand. Talk to my hand. Elacht. This is your nusach. Talk to my hand. Stama what they mean to say is, L'mai nafka mina if you talk to me or you talk to my hand? Stama that's what they mean, l'mai nafka mina. Aber rabbei say, vos meint es? Vos meint, to saper b'oznei? It should have said, L'man tesaper l'bincha. What's the hadgasha, the emphasis on b'oznei? So in years past, I've always fataycht, every child has his unique way of hearing and understanding. It has to be specific. Mensh, get a gantze shiur, yeah? It could be beautiful Torah, but if it's not directed, it's not targeted to the understanding and to catch the havanah of the person you're telling it to, you're not gaining anything. It's just geretz. You spoke at him. You didn't speak to him. Zei di yisteel va vertel. Stama rabbanim.

I will appreciate this veltel. So I'm only giving a rav that he said, the ganze shiur, and the balabos in front of him, every time he said a psak kashya, a teretz, he was me'oirer, L'mai nafka mina? L'mai nafka mina? So the rav tried to every time find a nafka mina lahalacha, the kasha, the teretz. Okay, this is the nafka mina l'maaseh. He comes over to the person after the shiur and says, Nu, so I taught you this halacha, that halacha. He says, Rebbe, you didn't understand what I meant. When I told you l'mai nafka mina, what I was telling you is l'mai nafka mina, the rest is mere, the rest is vant. That's all I meant. What's the difference if you talk to me or you talk to the walls? It's the same. A lachter, he says. I grew up with it, and as I get older I understand it. Chashteys. Vos is l'maaseh, chaver? Davka reden b'oznei bincha. You can't talk at your son; it has to be to his ear. L'man tesaper b'oznei bincha. I think we can be mosif another explanation. The truth is, I think I mentioned it once in the past, but I was notair to it, like I said, to repeat it and to hear havanah in it. There's not a maiseh, which you'll hear at the end. Like I said, as we continue the shiur, you'll get the maiseh. Something that happened, something that I saw. Be'einai ra'isi, u'be'oznai shamati. I think we could say another pshat. We find by Yehuda. Yehuda also uses a pzazan nusach. In Parshas Vayechi—and, sorry, Parshas Vayigash, Vayigash eilav Yehuda vayomer, Bi adoni, yedaber na avdecha davar b'oznei adoni. There also it says, b'oznei. Where else was he planning on speaking this? The Medrash even tells us that az eigesh shriyin. Yehuda was roaring like a lion. You know the expression, he roars like a lion. Yehuda was roaring like a lion. The Medrash says that the whole Mitzrayim was shaking like an earthquake from his roar. So why was it not—what, it was hard of hearing? Was Vilminda? Rashi takke says, Yichnesu dvarai b'oznecha. What is b'oznei? You know, we could talk, we could yell, and we could scream. It doesn't penetrate. It doesn't connect with the person we're telling it to. A lot of times, what we say is good, and a lot of times it's eloquently addressed, or we say it with a loud tone of voice, but did it go where it was supposed to go? Did the child hear it? Yedaber no davar avdecha davar b'oznei adoni. There's a special maila, hadgasha, that it has to go in, it has to enter. It doesn't always go in. L'man tisaper b'oznei bincha, b'oznei bincha. Not enough to say it; it's got to go in. Yichnasu dvarav to the ears of the child. Let me tell you over a ma'aseh digevat. Reb Berel Brisker used to say over from Brisker Rav, a ma'aseh digevat. You know, Yehuda, what does it mean, Yedaber no davar b'oznei adoni? So the Medrash says they wanted to move away the melitz, the melitz beinosam, the interpreter, an interpreter. They had to get rid... Till now they were talking through an interpreter. Klalimesh Yosef doesn't know lashon hakodesh, so they're talking through an interpreter. So yedaber no davar, yedaber avdecha davar b'oznei adoni, straight into your ear without a middleman, an interpreter. The Beis Halevi is masbir that he was afraid, Yehuda, that it was getting lost in the translation, something.

It's wrong, because the more he talks, the worse he gets. Every rebbe feels the same thing: where does he get lost? He's not sure where. It's up the good, where is it? Okay, that's neither here nor there. But al kol panim, when there's a middleman in the middle, ... it's the middleman. ... Okay. ... Yad, the mevinim are yevinim, they verstehen as ... and ... doesn't go to where it's supposed to go because there's a middleman blocking. Al kol panim, you're here. So the Beis Halevi says he wanted to get rid of the meilitz. He wanted to get rid of the interpreter in the middle. Straight, direct talk. In America, ... direct negotiation. Okay, good. ... I barely ... this vort. I saw in the ksavim of the talmidim that wrote over the shiurim. Yeah, but officially Yosef doesn't understand the language. So what do you have from it? I mean, if you're taking away the interpreter and you're convinced that the interpreter was there because he doesn't understand the language, so what did you have from taking away the interpreter? Unless you say the pshat is that he started to pick up already. Yosef, ... the way he responded every time, you know, before the meilitz gave over the words, he chapped already. Yehudi ... he picked up on the nuances that Yosef understood good. Ken zayn. Yeah, maybe, I don't know, maybe he figured that Yosef probably does understand, and he picked it up along the lines, along the conversations, that Yosef understood. Brisker Rav zatzal drush. Barely self, Brisker Rav. Sometimes words isn't the right method of communication. Yehuda started to realize the more he talks, and maybe the words are going to where they're supposed to go, and maybe they're delivered with the words accurately, but the hergesh, the emotions, it's getting lost between the meilos. So even if Yosef doesn't understand the language, but he'll understand Yehuda anyway. ... Sometimes ... Yehuda wanted that Yosef should see him talking, should be direct. Yehuda to Yosef: you understand more, you understand less, it's not negea. We all know the maaseh with the Chofetz Chaim. And he came and he spoke in front of the courts to defend one of the talmidim, that they were chosheshim that he was a spy, and he spoke in Yiddish and he was crying. And when the lawyer wanted to interpret the Chofetz Chaim's words, the judge said, Not necessary, I understood. Ken Yiddish, ... zicher nisht. ... He never saw someone, but that was probably what he saw that he never saw before. ... he saw that. So he understood good, good farshtanen. He understood good. Okay. ... I wanted to go where it's supposed to go. It could be that's also, l'maan tisaper b'oznei bincha, u'ven bincha. Hey, Shashev. L'saper b'oznei bincha. It has to—not necessarily the words you use. It's got to connect. It's got to penetrate. Maybe it has to be dvarim hayotzim min halev nichnasim el halev. Could be. But the point of the pshat, the night of Pesach, Sippur Yetzias Mitzrayim, the tata connects with the son, and farshteit. Farshteit that there's a—he's getting it. He's understanding it. The chiyuv is not just to say the story. The chiyuv is, l'maan tisaper b'oznei bincha, yichnesu. And like we're saying, could be it needs dvarim hayotzim min halev nichnasim el halev. Could be. But I have a kasha on Pesach. And this, like I said, it's all l'hakdama to get to the maaseh. It's all—we can't upland a maaseh. Usually you say the maaseh and we learn up the—

Azoi ich vil ton farkert. פיר oplernen, un nokh dem zogn dem maaseh, shey? Maskim? Why this makkas? Lemaan tesaper b'oznei bincha. Why here now? Why? Unless you say it's going on all the makkos. It means by this time, lemaan tesaper means this and all the previous. The Medrash Teich nit azoi. The Medrash says, Lemaan tesaper b'oznei bincha uven bincha, zu makkas arbeh. Mefurash a loshon of a Medrash. Lass meint es. Why is arbeh more unique? What's special about arbeh? Rebbe, I want to tell you, I worked on this many years. It's not—I asked my rebbeim, I asked Rav Pam zecher tzaddik livrachah, I worked on it. Vos epes, why? I don't understand. Pashut is it's not going only on arbeh. It's going on all the makkos. In Medrash says plag. Loshon haMedrash in Shemos, Yud-Gimmel-Daled, kamo d'teima. Loshon the Medrash says, Zu makkas arbeh, kamo d'teima. In Yoel also there was a tremendous mageifah of arbeh, locusts. Alah lifneichem saperu. Dafke zogn tzu di kinder. So there too in Yoel, in Tanach, there was a locust, a makkas locust, and the Torah is madgish. Az men muz es ibergebn tzu di kinder. You have to say it over to the children. What's makkas arbeh? I went through the midrashim. I don't have—I know that Makas Arbeh is a very strange makkah. They had fangs. You know, the ... in Midrash, the arbeh had fangs and horns and ... and kikumin, and they were eating not only food, but they were eating the buildings and the jewelry. ... Midrash. Fascinating zaken captivates the interest. And Makas Arbeh states, Makas hamaves hazeh. Why? Because they were dying. It was killing them, mamash killing them. Yeah, but so what? What is Makas Arbeh more than anything else? ... Yeah, so you see that in—I don't know, it's taka funny, I don't know, unless we have different humor. Maybe different things humor us, I don't know. I would see that, I would get scared. I don't know, to me it's—what do they call when it's horror? To me it's horror. I don't know, it's a horror story. Fangs, with maises, with ... I went to look, I went to understand if this may be interested children more. Horror story. ... The kashya, good, the kashya. ... Okay. I know there was a great tzaddik in Yerushalayim, the Chofetz Chaim from Yerushalayim. I guess that's a title that every community, every country has their Chofetz Chaim. Okay. Remember, the yeshiva ... they printed a sefer Teirah for him. Schus, I think he was sick already at the time. So by the inauguration of the Sefer Torah, by the hachnasas Sefer Torah, they introduced him as the Chofetz Chaim from America. He got up, he was meicheh b'chol hatoikef. He said, Vos? Chas v'shalom, how dare you do a thing like that? Remember, he was so upset. He said, Meicheh for the kavod of the Chofetz Chaim. Maybe you don't understand who the Chofetz Chaim is. ... I'm not getting involved in this. I'm not going to get involved in that. ... You'll get angry at me, so you're angry. What should I do? Al kol panim, there was a Chofetz Chaim in Yerushalayim, Reb Shmuel Haimed. Reb Shmuel Haimed's changerufen the Chofetz Chaim from Yerushalayim. So he was mekayem the pasuk literally. L'maan tisa, every parshas boi, he would get his children and his grandchildren, he'd round them around his table in his house. Makkas arbeh. ... L'maan tisa. ... by makkas arbeh. ... That's ... פשוט. ... That's ... nice.

Okay. So what's the pshat why it's only by makas arbeh? So basically, l'maich, magdim zayn a meiredike vort fun Ponovezher Rav. It's not going to answer, or maybe it will, but that he's not addressing this shaila why only by makas arbeh. But he says a meiredike vort. He says like this: L'man tisaper b'oznei bincha uven bincha. When the kefirah, when the noise in the street is so overwhelming and overpowering, there's a special avodah, and that is you've got to get to the ear of the child. There's so much other things that are catching the child's ear. There's so much out there that's making so much bilbul that he can't hear. So you need to have a special avodah, l'man tisaper b'oznei. You've got to get to him. You've got to push away everything else that he hears. Get to his ear. Catch his attention. Not easy. There's so much that makes a person, you know, nevulbul. He hears. It's so adequate in today's times. There's so much thrown at us from all the zaytin. It's very important that the child, the father is able to catch his ear. A hefech lahishtapat. There's a lot of clutter, noise, static from the street. Is that the right word? Static from the street. Af kanen, ba'oznei bincha, to catch the right frequency that the kid should hear you, to be able to push everything aside, az eizak panim v'shechah, l'maan tisaper b'oznei bincha. Gotta catch his ear, gotta catch his attention, because if you don't do it properly, he's hearing everything else from the ... What's ... Why only makas arbeh? I saw ... Chazon Yecheskel. Chazon Yecheskel and Chatzkal Abramsky. Hefrech the kasha, and that's why I was excited. I never, like I said, I've addressed the question, I've asked, and I never got a... He says a very pashut zach. One line: Yan, sheb'makas zu kasuv, Achav lo yihyeh kein. It says clearly that this will never happen again. Achav, this is a one-time thing. So how do you expect the kid to know about it? Not gonna hear about it in the street. Never happens. It's something from archaic. Meila, you have to be mesaper to him. Hefrech, you hear about tzfardea... I don't know. Tell me about the other makos. Huh? I can't hear what? Okay, so the emes is in Yerushalayim there was a makas arbeh, and it's in the Seforim, and there were shmoozing about it. I know. I didn't study it enough, but I know about it, and I know it's a good kasha, and I know they dealt with it in Yerushalayim, because it's one of the famous... you know about it, right? It's one of the historic... Ah. Va'acharav lo yikeh means in Mitzrayim. Like I said, I know that it's a sugya, ich veis the sugya. I never went through it properly, so I'm not going to have an opinion b'Rabim on it. I know this in Yerushalayim, the darshanim ... I know about it. Okay. Al kol panim, so the kid can't identify with it. Never heard of it, so it's abstract to him. Something, he doesn't... It's abstract. How is he supposed to... It's foreign to him. It's something that he can't put his hands around. Never heard of it. He doesn't know what it is. He's a child. Can't understand something that he doesn't experience. Doesn't know what it is. Stam megeit zach dem... Red mit a kind kabbalah. What are you talking about? ... What? What are you supposed to... Now, I don't know. I don't understand. Because l'choira, the ... makeh zeh an azoy. Unless he could identify more with Tzvardea than he could identify with ... Al kol panim, this is what he wants to say. So what ... אומרת, kum, rabosai, lomer farshtein. L'maan tesaper b'oznei bincha, so the avodah...

It's a much stronger avodah, because he can't understand it, he can't identify with it. And yet, the chiyuv from the tata is an oislalen, that he should be yichnis u'dvarav b'oznai, az els yefashteh. It's special that he should hear it. You know, a yishma yisma. What's vayishma yisma? Hearenun, da heren. B'oznai bincha is azels da heren. ... Now what do I have? I have a ... a maaseh kumt out, a maaseh kumt out. Nu, ... I kumt, the maaseh kumt out. Okay, yeah? The pasuk is mamshich: L'maan tisaper viyadatem ki Ani Hashem. Now if it's going on the child, al ktiv shteit, vyeda ezel visen. Sap b'oznei bincha, directly to the child, bincha, so loshon yachid, bincha. Vyeda ezel visen ki Ani Hashem. What's the vyadatem ki Ani Hashem? Why only by makas arbeh shteit vyadatem ki... all the meforshim are mefaresh there, the two shailos. Why all of a sudden vyadatem ki Ani Hashem? And what's the vyadatem, the loshon rabim? So shteit in all the sefarim, it's ידוע, it's not going on the child. Vyadatem is going on the father, on the parents. L'maan tisaper b'oznei bincha. Vidatem is not going back on the child. It's going back on the parents. Duch, sippur, yetzias Mitzrayim. But the tatte vissen ki Ani Hashem. Chab a frage far dir: is it a vidatem before the sipur, or vidatem through the sipur? It's a big machlokes in the mefarshim. Some say the pshat is, vidatem ki Ani Hashem, in order to be l'maan tesaper. Asi klal badir, kemen das sipur geben, you can give it over. So it's vidatem, you need to know ki Ani Hashem, so the Torah is telling us how you could teach. For a person who's not klug, he's not oysgehalten, and what he's saying is not 100% by him, don't expect the kids to have it either. Zogn the kinderlach, kumen un zitsn un lernen ba baisai. A mentsh alein halt nisht ba dem. There's kein zach nisht. You're not going to have anything from it. I'll tell you that. Es darf a borer. It's got to be vidatem. You got to be strong about it yourself. A kin dav zen az di tatte gleibt in dem. Az a tatte gleibt in dem, vet di kinder hobn. Many mefarshim learn like that. Vidatem, in order to be mekayem l'maan tesaper, b'oz di bincha, must be vidatem ki Ani Hashem. Kach hebe Beis Yisrael, famous, famous shmuz on chinuch, he said it's fakert, it's a toitza. It's not a t'nai. ... t'nai is a toitza. Yeah, chakirah, such a chakirah, t'nai or the toitza. Parshas says hat'nai, vidatem, emeila l'maan tesaper, a toitza. Yedu l'maan tisaper, to strengthen your emunah, strengthen your emunah. V'yadata... So what is it? It's a bracha, kiluas v'stan. If you do it, the Ribono Shel Olam will give... Huh? L'maan doesn't... L'maan. So let me hear, because you're a talmid chacham, I'm going to address your question. L'maan tisaper. Before, yeah? I'm doing this l'maan tisaper. Yeah, it's not going on. You know, we'll discuss after. I'm not sure exactly what you mean, and the clock is running, and then they'll blame me for it. The clock is running out. We'll talk after that, the talmid chacham, we'll talk after. Dafka, is it a t'nai or is it a ta'ut? And he learned it was a ta'ut, but it wasn't a ta'ut. So pashut it's like a bracha, right? It's a psak, a havtacha. I think he used the lashon... havtacha. Beisai. This week a story was me'orer me'inyanei pshat in pasuk. My yeshiva, whoever wants to learn can come. I don't have a policy. You don't need protection to get into my yeshiva. People think...

Now, you can't do it. The vaad is working, Baruch Hashem. Doable. I don't know. People say, You're crazy. Yeshiva will fall apart in one week. Not falling apart. I've been doing it for years and it's working. Kumt a bachur by me in yeshiva. You know so little. Eidle bachur, good. His background weak. Knows no much. Vell, he came. He came to learn. Seems to have kishron. Seems to know what he's talking about. So I told him, Okay, kum in yeshiva. Now the problem is, ha. What kind of yeshiva would he go to? I don't have a yeshiva that addresses that level, vas tuich, yeah? So I told him this. I said, I can't. I can't. You could come. I'm not going to stop you from coming, but maybe you should go to a yeshiva that will address the level that's good for you and matim, veman tisaper boznei binah, it should be direct to you, huh? He says to me, No. Came here a few times for Mincha, yeshiva. I see there's a lot of yiras Shamayim. I want to be here. That's all. I want to be here. I see that. I want to be here. This is where I want to be. This is... I said, Okay, so try it out, but geit is geit is, I don't know what should I tell you. Which shiur? I told him I'll try to get you a chavrusa. No. He wants to go like all other bachurim. He wants to go to the regular shiur. He comes to the regular shiur. So, the disconnect. It's like telling a heintige bachur vegn Arbe vos is something shayches mit dem. That sounds familiar. What? Arbe something shayches mit dem? What? Okay. I let him sit in the shiur. He's sitting in the back. He doesn't even fit in here, but it's not saying in the back. And I see he's sitting and he's listening and he's listening and he's listening. Mitamol, get that spring, get that jump. How'd you jump? What happened? So this is what it means to learn a Tosafos, to himself. He gave himself, to himself, like it was—he didn't realize people watch. It was—it's beautiful. That's what it means to learn a Tosafos. It's beautiful. And I realized, amazing, it's unbelievable. If it's emes and it's Torah, and it's learned, everyone connects to it. It's the middas ha'emes, yeah. Want to learn, a mensch will learn. It has no shaychus to levels. It's not shayach to levels. It has nothing to do. Torah is Torah. When a mensch learns Torah, he sees, he understands, he hears. He talks to him. He talks to him. He has a... Tell him a maaseh shehaya. A maaseh shehaya happened. And I realized that depends on how you teach the Torah. You teach it, and if it's learned in order to understand emes, so l'maan tisaper b'oz veyadatam, what did it teach me? That Torah is emes and the Ribono Shel Olam is emes, because otherwise it doesn't make sense. Veyadatam. The raya of l'maan tisaper b'oznei bincha uven bincha. Who is it a raya? It's a raya to ganz Klal Yisrael, asidah b'railam in the Torahs, Torahs emes. That's v'yadatem. L'maan tisaper, vi kumt es az a tateh zol redn mit a kind zachn? It has no shaychus to him. And the teretz is, dos is a raya az Torah is emes. That's a proof v'yadatem ki Ani Hashem. You know, you could talk from today till tomorrow, everything gets forgotten. Nothing affects, nothing moves a child. Rets emes, and the emes is the emes of Torah, the child is moved and elevated, and it penetrates, and it goes to no matter what level he is, no matter where he's holding. And dos is a raya az Torah is emes, Torah is emes, Torah is emes. You know, it's interesting, and I know that everyone loves that chain of veltel. I saw an interesting chiddah. I'm gonna leave it v'hamisuk, you'll take it with you, you'll work on it yourself. He says, makas arbeh, what's the midah keneged?

Neged mi? Arbe zaracha. It’s like, it’s כנגד the children episode, something about makas arbeh. Huh? It’s stam dechidah, Reish David. Arbe zaracha. It stimmt, huh? It stimmt in the greisin yahnim. No, no, as I say, … Tameire di gezat, … How does the continuous—the only way it’s because it’s Torahs emes. Otherwise it would never last. It could never have a hemshech midor l’dor. It’s impossible. L’man tisaper b’oznei bincha. Makas arbeh, for some reason, like we said, because it’s lo haya kamoyu. I don’t know, the Chazon Cheskel learns it’s something that’s not shayach. It’s not—the child can’t. It’s not for today’s kid, so to speak. Believe me, a kid that was … it’s impossible in a Tosafos. You know how it’s possible? Because Tosafos is Tosafos. That’s what it is. … b’Tosafos, that geonim and tzaddikei olam have מגלה. Vi kumt es a … … When the Torahs was the Torahs emes. … וידעתם כי אני ה׳. It’s a raya. It’s a raya, Torahs emes. L’man tisaper, וידעתם. And that’s what I saw when the kid came over to me. I saw Torahs emes. There’s no explanation. Kid, … he doesn’t … he doesn’t understand. Er dos farshteit. I want to end with the following, rabosai. Good? That was one part of the maiseh. Reb Chaim Brisker gezogt a drasha, sheine drasha. I studied the drasha in the different contexts from different, you know, the way it was brought in different sefarim. Reb Chaim Brisker in Petterburg gezogt a drasha. Shteit, V'atah kisvu lachem es hashirah hazos v'lamdah es Bnei Yisrael, simah befihem, l'maan tihyeh li hashirah hazos l'eid, l'eid bivnei Yisrael. Zogt Reb Chaim Brisker, pshat, there'll be a time where chalilah, there'll be hafaras bris im HaKadosh Baruch Hu, means it's going to be a shvacha, shvacha matzav, shvacha doires. So the one thing that will be l'eid, on es hashirah hazos lefanav l'eid, ki lo tishakach mi pi zar'o. The eidus, the eidus. What is the eidus? That the Ribbono Shel Olam, the Ribbono Shel Olam exists. What is the eidus? Ki lo tishakach mi pi zar'o, vos es geit vayter by the kinder. It's an eidus. Zogt Reb Chaim Brisker, aber, bedarf es lernen vi an eid, rak she'osa haTorah kefi shenimtza lanu bishleimusah b'taharasah. Different places, there's one word more, one word less. It's a speech from a mal. So the nusach, it has to be learned like an eid. You know what an eid? It's truth. It's emes, it's no negius, it's rein. An eid, if he has a psul eidus, negiah. דאס איז תורה לערנט מיט אמת, מיט ריינקייט. It's an eid, and that's ki lo yishkach mi pi zarai. Das an eidus, and veyadatem ki ani Hashem. And I end with the following story. Years ago, maybe I'd say 19 years ago, I think it was, I brought Reb Shmuel Birnbaum to my yeshiva. At the time, a lot of Russian bachrim that were sitting and learning. He walked in, and he saw the learning of Reb Chaim, the learning of Reb Chaim Brisker. He couldn't get over it. Shmueli went out of his game. And I remember what came—I remember his response. What was his response? His response was, Stalin couldn't destroy this. You see? You see? You see? Das teireh. Reb Shmuel Birnbaum, Teireh, Teireh, Teireh, Teireh, he said, patted me like this on this thing, Teireh, das Teireh. Stalin, he tried. Ki lo yishkach mi pi zarai. Teireh, you can't—you can't stop it. You can't stop it. Az me lernt Teireh, doesn't make a difference where you come from, who you are, what your background is.

Eid, if it's learned like an eid, he loysi shokach. L'man tisaper. Aznei bincha, ben bincha yedatem. That's a raya to the Ribono Shel Olam, and zos iz teiras emes, ein teirah. You've just experienced another Torah class, brought to you by TorahAnytime.com.