Pinchas: The Tikkun of Nadav and Avihu, True Kana’us, and Ahavas Yisrael

Transcript

We call Olam the kula chushbina. Alma d'kula chushbina. The world which is full of cheshbon. We just read Parshas Pinchas. Pinchas seemed to do an act, one act. V'kano es kinasi b'socham, v'lo chilisi es Bnei Yisrael b'kinasi. One act. He killed Kozbi, and he killed Zimri. One shot. Chazal say it was one push of the sword, straight through him and her. Okay? So one act. And that act was v'hoysa lo ul'zaro acharav bris kehunas olam forever. Unbelievable. Today we're going to learn that it seemed like one act, yet there were so many, so many different parts and so many different issues that got resolved from that one act. It seems like, yeah, the time of the milchamah against Moav and Midyan, and he did an act. No, no, no, no. There was a lot of past history behind that act, a lot of present history, and a lot of future history, all tied into that one act. How long did it take, the whole act? Seems like a minute, two minutes. How long could it take already? Maybe by asking Moshe Rabbeinu first what the halacha is, another few minutes. But basically, we're talking in the realm of— Moments. Yet, worlds and worlds and worlds were corrected, were involved in that one act. Let me begin by quoting you a Zohar, which the Chida speaks in great length in many of his sefarim. Let's begin with Nachal Kedumim. The Chida, Nachal Kedumim writes, פירשו בזוהר, נשמות נדב ואביהוא נכנסו בו. That in Pinchas, the neshamos of Nadav and Avihu went into him. The neshamos of Nadav and Avihu went into Pinchas. וזהו שאמר, and this is what it says, בן אהרן, because it was Ben Aharon mamash. Pinchas ben Elazar ben Aharon HaKohen, he was Ben Aharon. That's why the Torah writes Ben Aharon, because in essence, he was what? Neshamos of Nadav and Avihu. In his sefer Pnei David, the Chida, the Chida writes how that worked. Very interesting. The Chida says, וכתבו המפרשים, this is in his peirush Pnei David, וכתבו המפרשים משם הזוהר, שכאשר פינחס עשה זה המעשה, פרח לבוש נשמתו שלקח מאימו. Actually, it's not pshat Nadav and Avihu went into him. It was more: Nadav and Avihu went into him, and Pinchas left. It wasn't even Pinchas, you hear? שכאשר פינחס עשה זה המעשה, פרח לבוש נשמתו. Unbelievable. So right now, if someone asks you, who killed Zimri, please do not say Pinchas. Please say it was Nadav Avihu. As a matter of fact, the Chiddah says a very nice pshat according to this. The Gemara tells us, and Rashi quotes this, that the shevatim had very big taanos against Pinchas, mevazim oto. They used to come and make ridicule of him. Did you see? Went and he killed a nasi shevet. Look at him. Look who he is. What is he? He's Ben Puti. He's the son of somebody who fattened calves for avodah zarah. Who was that? Because he was the grandson of Yitro. So look at the grandson of Yitro that fattened for avodah zarah calves. So look, look, look, look, look. Who is he? What is he? He's this guy avodah zarah. Says the Chiddah, gevaldige pshat.

The halacha is that a ben giyoret is a din of a chalal. A ben giyoret is not raui likehunah. He's not raui to be a nasi neither. He's a chalal. So, harei ben Puti, they were looking at him, look at him, he's a ben giyoret, grandson of Yitro. Ben giyoret. His mother was a giyoret, Yitro. Chalal. A chalal cannot be a kohen. A chalal should not be a nasi. V'im ken hu ben giyoret v'hu chalal, yarog nasi shevet miYisrael. D'kivan shehu nasi vadai ima miYisrael, v'hu ben giyoret. How can he be a nasi? A nasi kills a nasi, says the Chida. A chalal comes and kills a nasi? A chalal is raui likehunah? What's going on over here? He says that's the pshat. Lachen ba katuv yichsa Aharon. What does that mean? That he's not Pinchas anymore. Pinchas was ben Kiyoris, not davavihu was ben Aharon. Correct, they died, but they came back, rejuvenation. They're now in Pinchas. They're now in Pinchas. You hear how the Chida learns in his sefer Pnei David. Now I'm going to show you. I'll tell you the truth, it can't be a Chassidish pshat. Why? Not reality. Yeah. Okay. So I'm going to show you. Over again and over again and over again and over again, that Nadav Avihu was literally Pinchas. Nadav Avihu keeps on coming back and back and back. We're going to discuss this a little bit today. So here we have a pshat that Pinchas is actually Ben Aharon HaKohen. Okay. The Chida brings down from the Arizal that actually there's more going on here than just Nadav Avihu in Pinchas. Says the Arizal, the zimri eisav. Zimri was actually Eisav, or al kol panim a gilgul or a nitzutz, however you want to say it. Pinchas, Yitzchak. Yitzchak. U'ba l'hargo. So why is Pinchas coming to kill Zimri, his son, Eisav? Keneged ma she'avoi mitchilah. This was to be metaken that he loved him at first. In the beginning he loved Eisav. He shouldn't have loved him; he was a rasha. So l'taken, to fix this, he comes back in a gilgul of Pinchas, and Eisav comes back in a gilgul of Zimri, and it's time to kill Eisav. As a matter of fact, this is also brought down in the Seder HaDoros. In the Seder HaDoros it's brought down the same point, that Pinchas is Yitzchak, Zimri is Eisav, and there was a problem of him loving Eisav in the beginning, but it ends, Seder HaDoros, it ends, he was supposed to kill him. Yitzchak should have killed Eisav. The fact that he didn't kill him, so he had to come back l'taken, to fix it, through Pinchas coming and killing Zimri. As a matter of fact, he adds another point in the Seder HaDoros. And he says that the rasha b'Eisav was still not finished, and still came back in this world to haunt. And where did it go? It went into the chamor of Pinchas ben Yair. Ooh, Eisav. Eisav! Ha-rasha b'Eisav went into Pinchas ben Yair. To the chamor of Pinchas ben Yair, to the donkey of Pinchas ben Yair. I don't know, maybe has something to do with the word Pinchas. I don't know, you know, in the olam haneshamos. That's right. That's the second pshat we're going to say. He's very smart. All the pshat is, because don't forget, the chamor of Pinchas ben Yair didn't want to eat without giving maaser, right? What was Eisav's big thing? Keitzad me'asrin es hateven. So these are the two pshatim I said in Lakewood. Believe it or not, believe it or not, even in a Litvish place like that, they loved it. Unbelievable. Take a look and say that doires, that the rasha b'Eisav, yeah, the evil, the evil that was in Eisav went into the chamor of Pinchas ben Yair. What does Pinchas ben Yair have to do with this? And the answer is maybe Pinchas, and maybe maaser. Those are the two connections I thought of. Either way, you see Eisav's ra comes back to haunt. Fine. So now we've learned that in Pinchas—

There's a lot more than just Nadav Avihu. Actually, there's no more pinchas. He turns into Nadav Avihu, and also there's a nitzutz or a gilgul from who? From Yitzchak Avinu. Did I make this up? No, it's right here in the Chida, from the Arizal. It's right here in the Seder HaDoros, a very accepted, famous sefer, Seder HaDoros. Let me show you a little bit more. Don't think that it's just Esav. Don't think it's just Yitzchak involunteered. Don't think it's just Nadav Avihu. The Chida brings down that, as a matter of fact, there was also another Arizal that says that Pinchas haya chelek tov shel Yosef. Pinchas is the good part of Yosef. V'Zimri chelek ra shel Yosef. And Zimri is the bad part of Yosef. What's the bad part of Yosef? Now, what's the bad part of Yosef? Yosef had a little bit of misalsel, mesirah. Yosef had a shtickel, his darkei bei tipa shel Zera. It's brought in Zohar that one de'eishes Potifar, there was inyanim of tikkun of arayos. Yosef is yesod, that he's metaken the inyan of arayos. So Zimri has a p'st chelek hara of Yosef, you hear? Now, says the Chida, so if you put two and two together, right, that if you put together that Zimri was the chelek hara of Yosef, and you put together the first Arizal that Zimri is Esav, so it comes out in the cheshbon, shnei hakdamos ha'amuros, nira d'Esav hu bechinas chelek hara d'Yosef. So it comes out that Esav is the bechina hara, the bad bechina of Yosef. Says the Chida, that's pshat in the Chazal, that Esav has to fall. בזארעי של יוסף, right? והיה בית יוסף לאש, בית עשו לקש, right? Then it was, Esav is kash, the straw, and Yosef is the fire, because this is the pshat. Esav is the chelek harav Yosef, and the tikkun is Yosef to come and what? And burn it up and take out the chelek hatov. So says the Chida, Nachal Kedumim. You like it? Interesting stuff, huh? It comes out that Yosef is not only—I'm sorry, that Pinchas is not only Yitzchak, and not only noder vavihu, like it says in the Zohar, but he's even chelek hatov of Yosef. Let's go further. Zimri is the chelek hara, Esav, and Pinchas is the chelek hatov, which is Yitzchak, also Yitzchak. Okay. Now the Chida, let's tell you another Chida here, which mixes it up even more, gives us some more details here, which are very interesting. In his sefer Chomas Anach, he brings another arizal, that as a matter of fact, that Pinchas is not only Yosef, but he's also Yitro. You ready? Here we go. Pinchas ka'ul shtei nefashos. Pinchas had in him two nefashos, says the Arizal: nefashos Yosef and nefashos Yisro. The nefesh of Yisro and Yosef. And he came to be mesaken. Pinchas came to fix two things: echad mitzad Yosef, one mitzad Yosef, al tipen disdariku, on the pieces of zera that fell out. V'echad mitzad Yisroel shepitem agalim la'avodah zarah, right? So he had to fix two things. He had to fix the problem of Yosef, and he had to fix the problem of Yitro. Says the Chida that—or maybe this is even the—I'm sorry, no, excuse me, it's still the Arizal. Says the Arizal, that was the story with Zimri. The story is, Ra pinchas b'Zimri shebaal Kozbi. It was about avodah zarah, because avodah zarah was Baal Peor, nitzmadim achar haPeor, that's the story. And also, it was about arayos. So he was metaken the Yitroi, and he's metaken the Yosef. And then he explains the Arizal, and that's where Nadav and Avihu come in, because Nadav and Avihu also had these two nekudos. Lo, they never got married. They never got married, so that's like the inyan of Yosef, the inyan of arayos, kedushas arayos. They never got married. Nadav and Avihu never got married. That's why they died. So that's the tikkun, l'tzad the Yosef, the chet of Yosef, whatever the pegam of Yosef. And then the second nekudah is, hikrivu eish zarah. So that's the avodah zarah. Unbelievable, unbelievable stuff. You have no idea. This is just the beginning. I'm just starting now. There's more to come. Your ears are gonna fall off. Your ears are gonna fall off. Your mind is gonna...

Say, to blow your mind, yeah? Chidah, Chaimesanach, brings Arizal, Arizal. Yeah, you knew all this stuff, you knew. Kabbalah. Pilei plaim, yeah, pilei plaim. Pinchas killed two nefashos, Yosef and Yisroel. So you have to fix it. How does he fix? Baal Peor is avodah zarah; he fixes Yisroel because he was doing avodah zarahs, pitam avodah zarah, galum avodah zarah. Who? We're getting there. We're getting there. We're getting there. Shechem and Shimon, we're getting to that. How do you know we're going to get to that? That's right. Okay, now let's go weiter. Now, what do you have to fix? It says that Yosef had inyanim that he had to be metaken. Yosef came to be metaken; he was mesalsel b'sa'aro. He had the story with Potifar, with the osnas, bas Potifera, and there was one tipa of zera that came out. So Zohar says that he had to be metaken. That's why Yosef is yesod. This is all Zohar talk. Okay, so he came late, but I'll just give you a quick rendition. Pinchas didn't kill Zimri and Kozbi. Not true. Chiddah says there was no Pinchas. No, Pinchas left. Pinchas was out for lunch that day. Pinchas left. Gone. Chalaf v'halach, it says. The neshama of Pinchas left. So who killed him? Nadav and Avihu killed him, because the neshama of Nadav and Avihu says the zera went into Pinchas. Then also Yitzchak, because the neshama of Yitzchak went into Pinchas. Also the neshama of Yosef. And Yisro went into him. So he has the neshama of Yosef, Yisro, Yitzchak, almost like the whole mishpachah. Yosef, Yitzchak, what? We're not holding by Noach yet. Soon, we're gonna get to it. I know, we're gonna get to that. We're gonna get to all this stuff here. Very interesting stuff. All right, now. So now we've discussed a lot of interesting worlds behind the world that's in front of us. You know, we thought Pinchas did it. In essence, Pinchas was not there. Pinchas was gone, and some other form took over. Now, to explain the connection between all these people, you have to be a real mekubal, and that's not my job here for today, all right? But I do want to add a few more points to the story here, and that is, in Sefer HaDoros—if you want, Rafi, you can look it up, page kuf ayin hei, very interesting stuff—he brings down that Zimri was a gilgul of Shechem, and Dinah was a gilgul of Kazbi. Or the opposite, Kazbi was a gilgul of Dinah. Let's do it that way, okay? Kazbi was a gilgul of Dinah. See what's going on here? Zimri is not only Esav anymore. It's not only, like, chelek harav Yosef, like we said, but as a matter of fact, Zimri is also Shechem. And now, that's in the past. How about in the future? There was a very famous queen, a very wicked queen in Klal Yisrael. Her name was Izevel, in the time of Eliyahu Hanavi. Izevel gilgul Kazbi, says the Sefer HaDoros. Achav's wife? That's right, she's also that. That's right. How do you know all this stuff? You're a mekubal. Write down Sefer HaDoros. Unbelievable stuff. Go ahead, read it. Go ahead, Rafi, read it. Page kuf ayin hei. It is here. Yes, you have it. Sure you have it. So you still have it, so why you say you don't have it? What'd I say? Zevel is gizgilgul Kazbi. You don't have shechem. One minute. Okay, alef ha-shlishi amud kuf ayin hei. You have it? It's there. It's got to be there. Shizimri. It is there, it is there. Rabbi, say it's there, it's there. Okay, Zimri. Zimri gilgul shechem, v'Kazbi gilgul Dinah. L'kach amar, Hakezonah ya'aseh lashon atid. Unbelievable. Hakezonah ya'aseh, lashon atid. Unbelievable, huh? Say that doyus. It doesn't say hakezonah na'aseh, that she was, but ya'aseh, will be, because what? It's in the future. Dinah is going to come out as a zonah in Kazbi. Unbelievable stuff. Unbelievable, scary stuff. All right. Now let's add some more stuff here to the mix. Let's discuss what the shaychus to Nadav Avihu. What's going on, Nadav Avihu? What is Nadav Avihu? Why is Nadav Avihu mixed into the story of Pinchas? So the Chida says an unbelievable pshat. Says the Chida, understand that one of the chata'im of Nadav Avihu was—

He was hoyre halacha bifnei rabboi. He paskened in front of his rebbi, right, with the eish zarah, with bringing the actual fire in front of Moshe Rabbeinu. Now, did Pinchas, was he moreh halacha bifnei rabboi? Okay, so it's a very interesting yesod. Pashtus, we're going to talk about this. The Chiddah seems to say, the lashon of the Chiddah is that he was. He was moreh halacha bifnei rabboi. The only thing is, he had the right to do it, because this is a halacha of kana'im pog'in boi, that Moshe Rabbeinu couldn't pasken for him. So he didn't do anything wrong, but he was moreh halacha bifnei rabboi. So the tikkun, the tikkun for the maaseh of Nadav Avihu, that they moreh halacha bifnei rabboi, says the Chiddah, the tikkun was through Pinchas, who did the right thing, being moreh halacha bifnei rabboi. Because kana'im pog'in boi, you can't get a psak halacha. Now, what a discussion this. Because the truth is, kana'im pog'in boi, he did ask, which is interesting, he did ask. The only thing is, Moshe Rabbeinu wasn't allowed to answer him, because the halacha is, halacha, ve'ein morin kein. You don't pasken it. So what did Moshe Rabbeinu say? Moshe Rabbeinu said, right, krain a deigrisa l'aviv, pervanka. One who reads the letter, he should be the one to do it. Never said, go do it, because you're not allowed to say, go do it. So this is an act where he does a mitzvah by not asking Moshe Rabbeinu, by not getting a psak. So that's the tikkun for what? For Nadav Avihu, where they went and they paskened in front of Moshe Rabbeinu. So the question, of course, everybody asks is, so why you give a tikkun in a story where you don't need a psak? The tikkun should have been in a story where you do need a psak halacha. And then you go and you ask. The tikkun is not to go do something where you don't need a psak halacha. So the truth is he did ask. The truth is he did ask. The answer was that he was answered that I can't pasken for you. But I would say it a little bit differently. I would say that tikkun and teshuvah is two different things. A yesod in life: a person does teshuvah, teshuvah is with gidrei ha-teshuvah. Tikkun doesn't have to be with that. Tikkun has to be act for act. I'll give you an example. We spoke many times that Mordechai ha-tzadik, Vayeitzei mi-socha ir, va-yiz'ak ze'aka gedolah u'marah. Screen the big screen. Says Chazal, because he caused many years before that, with his ancestry, Yaakov Avinu, right, with Esav, with the brachot, also, va-yiz'ak ze'aka gedolah u'marah. So therefore, l'taken that Yaakov, the grandfather, made Esav, his Haman's grandfather, to be va-yiz'ak ze'aka gedolah u'marah, he had to pay back a va-yiz'ak ze'aka gedolah u'marah. So the mefarshim ask, yeah, but Yaakov did the right thing. He did it al pi tzivui of HaKadosh Baruch Hu. It was done with a— No, so you had to repay the fact that he came and he caused Esav this thing. More than he paid for it, it was al pi nevuah, Shma b'koli. Rivka says clearly that it was al pi the tzivui of Hashem. So the question is, why is it va-yiz'ak ze'aka gedolah u'marah? L'choira it was done al pi tzivui. So I wanted to say pshat then, I said it to you many times, that be'emes, teshuva, he wouldn't need, because he didn't do anything wrong. But tikkun. At the end of the day, he caused him harm, he caused damage, peisa. So there's halacha called tikkun, that you have to be metaken. So tikkun means a ma'aseh is metukan with a different ma'aseh. It doesn't have to go with the gidrei ha-teshuva. In hilchos teshuva, you're right, I didn't do anything wrong. One second, did he do a chet, the Yaakov Avinu? No, I don't think so. Every time you go to war, all those neshamos have to come back and do tikkun for whatever you did. Maybe. Maybe. You're in a milchemes mitzvah, everything. Maybe. Maybe. You never know, in the olam ha-tikkunim, in the olam ha-tikkunim, there's something called tikkun. And tikkun is that you did an act where you were me'orer halacha bifnei rabbo, so the tikkun is to do a mitzvah where there was no me'orer halacha bifnei rabbo. You did an act where there was no me'orer halacha bifnei rabbo, because kano'im pog'in bo is not a— so it's not that you fixed. Fixed would have been that you should have came and did something by—

That would have been fixing it, but meaning in Hilchos Teshuva. But tikkun is the pshat: you did a bad ma'aseh. It's lashon of the Chida, really. I'm just working on the lashon. Lashon of the Chida is—let me just read you the lashon of the Chida. V'hata'am shehu tikein, ma shehoyu heim halachah bifnei Moshe Rabbeinu, v'hu hoyrah v'lo chata. They were hoyrah v'chata, and he was hoyrah v'lo chata. Lachein nis'abru boi, hu ha'davar shedibru Chazal, u'mizeh tovim d'lo chata b'mah shehoyrah lifnei rabboi b'dinu sheyitlos. So it comes out a gevaldige pshat, a gevaldige, gevaldige pshat, that there was a tikkun, tikkun, because he was moreh halachah nadah v'Avihu were moreh halachah, so Pinchas had to come and be metaken. All right. There's another Chida in Chomas Anach that says a little different pshat. He says the shaychus to Nadav v'Avihu is, like I told you before from the Arizal, that Nadav v'Avihu was a krivu eish zarah, which is avodah zarah, lo yiratsu lisha ishah, which is what? That they don't want to marry, which is arayos. So the tikkun is zimri. Okay. With this he says a meiridige vort. He says that the shevatim were mevazeh him. What would they mevazeh him? That look, you have in your family avodah zarah, you have in your family arayos. Who are you to come and then fight this Zimri? You know, in English there's an expression: those that live in glass houses shouldn't throw stones. So the Chida learns that that's the ta'ina. The shevatim were saying, You? You're killing him for avodah zarah? You're killing him for arayos? Your family's full of that stuff. Well, what's wrong with you? The Chidah says, what's the answer back? Hagufa, because my family's full of it, so I have to come and be metaken. That's why I was given the mitzvah to do it. It's reason. Ah, good stuff, good stuff. Here, ba kasuv, Vayichsa achar Aharon, says the Chida, Chomas Anach, you hear? Ba kasuv, Vayichsa achar Aharon, k'loimar, mitaam zeh atzmo. That's gufa the reason, because shepitah mevi'imo hagalma avodah zarah. Because this is my grandfather, who צריך לעשות לזה לסקן. He had to come and fix it. V'nisaknu gam Nadav Avihu, v'haraayah. And what's the proof that there was a tikkun in what he did for Nadav Avihu? Because nis'ablu boi, because you see the Eibishter put the neshama in it. Why would the Eibishter do that? The answer is because he had to fix it. Says the Chida, מורי דיקע דבר, you hear? Sometimes we tell a person, k'she'it asmcha, v'achar k'she'it acheirim, look at your family. Only because, because my family does it, it's my job to clean up the mess. Tavoi ha'eim v'tekane'ach achar habat, tavoi haneched v'tekane'ach achar hasaba. Sometimes that's the tikkun, I got to do it. So this is how the Chida explains. Then he says, that's the pshat why Moshe Rabbeinu—get ready for this—it says, Lachein emor. Therefore you should say. Who's lachein? Emor who? Moshe, you say. Why should Moshe say? Let the Eibishter just say it. Why is it like he was stressed? Lachein, therefore emor, go tell him. Says the Chida, because Moshe Rabbeinu is also b'chinas Yosef. Oh yes, you don't even know. You have no idea. V'omar loi l'Moisha, hakdim lei shalom. Why is he telling Moshe to be makdim to him shalom? Why Moshe specifically? The answer is, d'gam Moshe hoya boi mibechinas Yosef. Moshe is also mibechinas Yosef. V'ata shenisaken, and now that he fixed it, hakdim lei shalom, bechinas Yosef tzaddik shetiken. The Kitzur, this is what the Chida says. Then he says a gevaldige pshat, beautiful. He says, Chazal say, Pinchas ben Elazar ben Aharon HaKohen, b'din hu sheyitol scharo. Rashi reads it down that he deserves his reward. So he asks a good kasha: why would he not deserve his reward? But the Eibishter doesn't give reward? Here what's going on? Unbelievable stuff, unbelievable. That Pinchas, Pinchas is doing all these tikkunim. Unbelievable what's going on, right? And why is he doing all these tikkunim? Because his grandparents did all these aveiros, right? He taka comes from this line of problems. So he's metaken. Okay. Says the Chida, b'din hu sheyitol scharo. What's the chidush? Hashem does not give schar? So of course he gets. What's b'din hu? Of course he deserves it.

Says the Chida, don't forget, we mentioned that he's not pilchas anymore. And who is he actually? Nadav Avihu. So maybe Nadav Avihu should get these rewards. Says the Chida, yeah, unbelievable. He says, I should have thought, ... Nadav Avihu was there helping him killing Zimri. Maybe it takes away from the fact that he deserves reward. Why? They're the ones who brought it out. He's not home. Who's ...? It's gone already. That's why he says he deserves reward. Why? Because it began. Remember how the Chida says that while, when he came to do the ma'aseh, then came to him Nadav Avihu. How did that happen? Because he prepared himself to go do it. Then they came in and he left. But since he prepared himself, so he deserves. We're not going to deny the reward that he deserves. That's pshat. Even though a person could come and say that it wasn't him, it was Nadav Avihu. Yeah, but how did he get Nadav Avihu's nefesh to be metaken? Because he was ... and he began. He prepared himself to do it. He decided to go do it. Ah! So, bedin hu sheyitol scharo. We're not going to forget that. Interesting stuff, huh? Chida. Okay. That's what you could say, but the Chida says not like that. You could say it if you want, but the Chida brings down from the Arizal, Nishmas imoi. That's what you say, but it says not like that. We read it. I just read it for you, that the neshama of his mother left him. It says, Chalaf v'halach. In this pshat, you don't have to ... He says it anyways, what's the difference? He says, in this pshat, you can come and say that it had besiyua, that another Navi helped him. Okay. Now, I want to show you a little further, okay? So now we've realized that the story of Pinchas has a lot more than meets the eye, right? It looks like Pinchas who killed Zimri. Uh-uh. Nadav Avihu, Yitzchak, Yosef, Moshe, Aharon, Dovid, Shlomo, Yerapas... It's unbelievable what's going on, right? Unbelievable, right? That's all in the past. How about in the future? How long did Pinchas live? So the targum Yonason, we all know, Pinchas hu Eliyahu. And since he's Eliyahu, Eliyahu is chai v'kayam l'ad, he lives forever. So Pinchas keeps on going and going and going, right? I want to tell you there's a me'ori chidah about this. The Chida explains that's pshat, b'din hu sheyitol scharo. That's why the Chazal have to say he gets his reward. Why? Why is there no reward in this world? Because the halacha is, hayom la'asosan, machar l'kabel schar. You do the mitzvahs here, and when you die, in the next world you get the reward. But since Pinchas lives forever, so what do you want from him? So he has to get his reward. Well, there's no time, says the Chida, that he's going to get his reward. So that's pshat, b'din hu sheyitol scharo. It's only right that he should get his reward in this world. It's an interesting Chida, huh? Chida, let me read it for you. Here, brings it from Rosh David. The Chida in the Rosh David, he says like this: Od yisbarer, amram zal b'medrash Rabbah, Pinchas ben Elazar b'din hu sheyitol scharo. Why not? Why not? So he says because it's brought down in the Midrashim and the Targumim, hamyuchas l'Yonason, that Pinchas chai v'kayam. Pinchas is living forever, u'Pinchas Eliyahu. So therefore, it comes out that he has to get his reward, because the whole point is, hayom la'asosan u'machar. When you die, you get the reward, because ein lo machar. The lashon is, mah hayom mi'machar. What's the difference today and tomorrow? he says. It's all the same thing by Pinchas. Now, there's a few points I want to point out. In seif da'os, amud kuf tzadi gimmel, it brings down there's a shita that holds that Pinchas is not Eliyahu. Also, I want to point out that it's brought down that Eliyahu is not chayav b'kayem Eliyahu; he's nistalek. Now, unless nistalek doesn't mean death. I'm not sure what the word nistalek means. Pashut, they bring down a shita that histalek. Here, you have it. Read me the amud, the one on amud kuf tzadi gimmel. Yesh omrim, panim yafos. He brings a second shita. You have two shitos. Ralbag, one shita is that Pinchas is Eliyahu, yeah? In the middle, in the middle. Okay. Yesh omrim she'migad haya. Okay. Yesh omrim she... Yesh omrim she... Eliyahu... Pinchas. Oh, yesh omrim, there are some that say...

It's Pinchas, which is this perek, yeah? But then there's another one that says what? Somebody says, some other sheetah says not Pinchas. Don't think it's some pashut. Not so pashut, not so pashut. Okay. How about Pinchas living forever? Look at amud kuf tzadi tes, the sefer that Dafyomi brings down. Nu? Amud kuf tzadi tes, the stalik. It tells you when he died. When was he—when did he die, yeah? Eliyahu. It gives you dates. It gives you dates when he died. So why did it change the name? Oh, avada we're going to get to it. The Chida explains when did it change from Pinchas to Eliyahu. He explains. We're going to get to this. Go ahead, yeah? Give it to me, give it to me, give it to me. Schnell, my head, my head, my head. Oy vey. Hmm, hmm, hmm, hmm. Oh, Eliyahu, where are you going? Why are you running away? Where are you going? Eliyahu, here. Yesh omrim, nistalek. Here, some say he was nistalek. V'ayin l'il, tof tof kuf tzadi. Maybe nistalek doesn't mean death; he just disappeared. Nistalek, right? That's what it says. Eliyahu, yesh omrim shenistalek. And it gives you dates. Tes-vav Adar, it gives you dates when he was niftar. I don't know. Yeah, it gives the dates over there when he was nistalek, unless he means that he went up to Shamayim. I don't know. I'm not sure. I'm not sure. I'm not— So the first thing is that Pinchas was chayav v'kayam l'olam because he was Eliyahu. We have to know who's so sure that he's Eliyahu. Maybe it doesn't mean he died, maybe he just disappeared. What? It's interesting, huh? Interesting, he took a leave of absence. Yei, yei, yei, you're listening to this? So yei shomrim, there's a shita that nistalek, I don't know. Maybe nistalek just means he disappeared. Okay. Now let me show you a little bit more. So either Pinchas lives on and on and on and on, or Pinchas does not live on as Eliyahu. But I want to show you a little bit more. Pinchas pops up in two other places. You know where he pops up? Pinchas pops up in the story of Pilegesh b'Givah, and he also pops up in Yiftach. In the story with Yiftach, that he promised to kill whoever, to give a korban, whoever comes out of his house, and his daughter comes out. Okay. What's the story of Pilegesh b'Givah? A woman went to Givah, and they wanted to have hachnasas orchim, and they said no, only unless you give us your wife. The whole city took the wife. They were mezaneh with her, and then she died. So they cut her up into pieces and they sent the rest to Klal Yisrael. This is the story in Binyamin. This is the whole ma'aseh about Binyamin, when they killed out Binyamin. This is the story of Pilegesh b'Givah. So there's one Chazal that says that Pinchas should have been moicheh with the story of Pilegesh b'Givah. He should have made a macha'ah about the story about Pilegesh b'Givah. There's another Chazal which speaks about Yiftach, that Pinchas was the gadol. He was able to be matir neder for Yiftach, for the daughter, and he didn't do it. Why? Because he didn't want to come to him, because he held he was the shayfit, and he held the opposite. I'm the gadol, you come to me. Therefore he wasn't matin nez. Okay, so these are two stories where Pinchas comes up. Now I want to tell you where this comes from. There's a mefurash pasuk in Divrei Hayamim. It speaks about Pinchas being the head of his tribe of Leviim, and then it says, Lifnei Hashem hayah Hashem imo. Before this, Hashem was with him. Let's look it up. A very interesting pasuk. It's in perek tes. You hear? Pinchas, what? Divrei Hayamim aleph, perek tes. I believe it's either pasuk chaf or chaf aleph. Yeah, listen, wait a minute, please, please, give me one more minute. Give me one more minute. Hear what's going on here? Unbelievable history. Yeah, unbelievable history. Okay, so it says in the pasuk that Pinchas— Get ready to write down stuff. Your ears are going to fall off. Your ears are going to fall off. I have stuff here which your ears are going to fall off. Go ahead. Because he became Eliyahu. That's right, we're going to talk about everything. We're going to talk about everything, everything, everything. Go ahead. Perek tes, Divrei Hayamim, perek tes. I think pasuk chaf or chaf aleph. Fine, takes one second. Lifnei Hashem hayah Hashem imo. Yeah, pasuk chaf. Well, Pinchas, go ahead, yeah.

Naki, he was a big man. He was the head of the Leviim, yeah, but then what happened? Lifnei Hashem imo. But before this, Hashem was with him. Why only—what about now? So Rashi says that it's not regular Pinchas. We're not talking about regular Pinchas. We're talking about a person, Pinchas, who was a navi, and it turned out he wasn't a navi anymore. Some navi called Pinchas. That's what Rashi says. But then Rashi says, No, no, no, it's really Pinchas. No, no, no, it's really—so why is it lifnei Hashem imo? Yeah, go ahead. Because he wasn't matir the neder for Yiftach. Hashem got angry. Why isn't he being matir neder for Yiftach? What's going on here? You should go to him. Hey, we're not finished. There's big stuff going on here. Wait a second. All right, Yiftach, what's going on? That Hashem was upset at Pinchas. Why was He so upset at Pinchas? Because he wasn't matir neder for Yiftach. Okay. You look at the Radak, or the Ralbag, I think it is—the Radak, what do you have over there? Radak. Radak brings a different pshat. Radak brings because he was b'pilegesh b'Givah. He wasn't moicheh to pilegesh b'Givah. Hashem was upset at him for not pilegesh b'Givah. Okay. Says the Chida a me'oredike thing. Ah, such gevaldige zach. The Chida is fascinating. It's a pshat. I'm not saying it wasn't saying as a punishment. He's saying Hashem wasn't with him; that's why he wasn't moicheh. Oh, okay. What's the pshat? Two pshatim. I'm sorry, what's the pshat, says the Chida? If you notice, it says, Hinei nosin lo es brisi shalom. The vav of shalom is a vav ketiya. It's a chopped vav in the Torah. Begins. It's called the Vav Ketiah. It's a very interesting os. It's only one time we have it. It's called the Vav Ketiah, cut vav. Says the Chida, you know why? Because lifnei Hashem imoi, it stopped. The brisi shalom went, and then it stopped, and then it came back. When did it come back? Eliyahu bHar HaCarmel. Eliyahu went to Har HaCarmel, and he said, Hashem hu haElokim. So he brought back the Eibishter, and Hashem went back with him, and Hashem was with him again. So lifnei Hashem imoi, there was a stop, a break, and then again Hashem was with him. That's why the brisi shalom, Hashem's bris shalom is with him with a vav ketiah. Fascinating. Rabosai, fascinating. Fascinating. It broke because of the... It broke. The story of Pilagesh bGivah or the maaseh Yiftach? What are you taina? Unbelievable. It's something. The Chida, rabosai, the bekius in the Kisvei HaAri and the Rishonim is something fascinating. You hear what's going on here? Vav ketiah. Which story? Okay, Yiftach was that he was a king, and he promised that whoever, if I win the war, Hashem, for the first thing that comes out of my house, I'll bring it as a korban, and he meant an animal. Unfortunately, his daughter came out first to greet him with happiness that she... So what happened? So Yiftach had a problem. His daughter was supposed to be a korban. Pinchas was able to be matir neder. Pinchas was the gadol; he knew how to be matir neder. Lemaaseh, Pinchas didn't want to go to him because he said, I'm the gadol, you come to me. I'm the nasi, the navi, whatever. And Yiftach said, I'm the king, you come to me. So she ended up being in the neder that... so he put her on a mountain for the rest of her life. Some say he killed her. It's a shaila in the Midrash, what happened. Or he just left her in a mountain over there, and she stayed away from marriage all her life. It's a shaila what happened. But the neder stood, and because he wasn't matir neder, Pinchas... so Hashem, lifnei Hashem imoi. Hashem was upset at him. Hashem was upset. Why didn't you go and be matir neder? The story, pilegesh b'Givah, is that there was a family, a husband and a wife, that went to Shevet Binyamin, that they wanted a place to sleep at night. So they said, If you give us your wife, we'll let you sleep. And the whole city was mezaneh with her, and in the morning she died from the amount of... And so there was a tremendous story that happened. So he went, he cut her up, and he sent it to the rest of Klal Yisrael, to all the shevatim, and they went to war against Binyamin because the husband chopped her up, sent her as a—look what happened, look what they did. It's called pilegesh b'Givah. So what happened? Look, wife, pilegesh she was, not his wife. Okay, pilegesh, whatever, it was his pilegesh. So what happened? They went to war against Binyamin. They killed out most of Binyamin. Very few people were left. They made a takanah, and they made a rule that no one's allowed to marry Binyamin because—no one's allowed to marry Binyamin. It was a tremendous story. Okay, b'kitzur, so he wasn't moicher. He should have came and said, Pilegesh b'Givah wasn't right.

Okay, now. So because it is lifnei Hashem imo, says the Chida, that's the pshat, vav ketiah, vav ketiah, vav ketiah. Okay, now, the Chida in Medaber Kedumos says an interesting pshat. Come, come, come. The Chida says in Medaber Kedumos, listen what he says. He says like this. Listen what it says. He says like this, that l'maaseh, he says the Ari, that nistalku mimenu nishmas Nadav Avihu, bishvil shelo hitir lebas yiftach. U'misham, and from that time on, lo nizkar pinchas ela Eliyahu. That's when the switch took place. When the story of Yiftach, that Hashem left him, no more Pinchas, and then he turns into Eliyahu. And when was he metaken it? Eliyahu Har HaCarmel, when he comes and he says, Hashem hu HaElokim. This is what he—kano kinaisi, the tikun, kano kinaiti. Why was he not—let's go—why was he not matir neder for Yiftach? Why not? Can we discuss who Yiftach's daughter was? If you take a look, the Chida brings down, bas Yiftach was a gilgul of Kozbi. Now the story is starting to make a lot of sense, huh? Unbelievable stuff. Okay, go ahead. Rafs, read it to the oilam and let them enjoy. Write the underline. What's underlined? The one at the bottom. Go ahead, Nu. כתוב בספר גלגולים. That's your Sefer Torah. You guys learned this all day. Now go ahead, Nu. Tikkun. Tikkun Gemara, you guys. Come on, let's go. כתוב בספר גלגולים, yeah? ... קוזבי ... לפני ... ומקודם הרג כוזבי, ... Ah, you hear? Kozbi. You hear? Kozbi was now, he bas Yiftach. So originally, he killed Kozbi, the right thing. Now I understand why he wasn't matir neder. Why wasn't he matir neder? Because he held that it was what? Kozbi. He held it was Kozbi. He wanted that she should get killed. He held it was the tikkun to not kill her, to kill her, to make sure she dies. Hashem, Ima, Hashem said, You're wrong. Now she's not Kozbi anymore. Now she's bas Yiftach. So the tikkun would have been to help her. A reverse. That's the way I understood the Chida. Read it again, read it again, read it again. It's unbelievable what's going on here. Go ahead, Nu. Yeah? ... כתוב בספר גלגולים ... ... ולהתקנה. ולהתקנה, that was the tikkun. Nimna. You hear? You hear what's going on here? A character, the tikkun would have been by helping, by saving her now. He didn't do it. לפני Hashem Ima. Originally he did good, and now he did no good. Unbelievable, unbelievable. Okay. Now I'm going to show you a ... Who was, okay, who was afterwards, who was this bas Kozbi? So he brings down over here that there's a Gemara, a very famous Gemara. You ready? Who was Kozbi? Who was it? So he brings a very interesting Gemara. The Gemara brings down that Rav Kahana was asked by a woman for znut, matronisa, like a queen. What happened? Rav Kahana was a tzaddik. He didn't want to go near her, so he jumped off the roof. Who caught him? You know who caught him? Eliyahu caught him. Again, who's the bas trunisah, says who? Kozbi. Who saves him? Who saves him? Eliyahu. Very interesting. Rabosai, פלאי פלאים. You hear what's going on here? You hear how it keeps on coming back, the story? Kozbi is the matronisa. He jumps off the roof, and Eliyahu saves him. Pinchas again, yeah? He doesn't save this part, but that's what he means. That's what he's saying. It's interesting, the pshat in the Chazal. Eliyahu comes and grabs Rav Kahana.

It is what it is. Eliahu Hanavi comes and grabs him and picks him up. Okay, listen carefully, yeah? Listen good. Listen, listen further. You ready? Here's another piece of the puzzle. Who is Yiftach? Says the Seder HaDoros, amud kuf pei beis, says the Seder HaDoros, who is Yiftach? Bas Yiftach, who is it? Yiftach. Bas Yiftach. Read it again. Read it for the beginning. Who? Bas Yiftach. Who's this girl? Eshes Cham. She's originally, her neshama is Eshes Cham. Yeah. She did the only one that lived in the teivah. So you see the shorashim of what? Of znut, of arayos. The shoresh haneshama. You hear what's going on here? So could you imagine the scope of the story now? It begins with Noach and the teivah. It goes all the way with Dinah in Shechem. It goes to Pinchas and Zimri. It goes to Bas Yiftach. It goes to the matanisah d'Rav Kahana. And Eliyahu comes. It's unbelievable, Rabbi. It's huge. It's huge what's going on here, right? It's huge. Good, I went through the Chazal. I did good for you boys. It's huge. It begins with the teivah. It ends with the Gemara. Who says it ended? I mean, that's what we know. Who knows what? It keeps on coming back. It goes up and down, and then Rav Akiva goes to Rav Akiva. Yeah? It's shenishchata al yedei, yeah? Vehi bat Rabbi Chanina ben Tradyon, v'hu tiken et yiftach, v'lachen nisraf. It goes, it goes, the wheel keeps on. All right? So let's discuss this, okay? So there's a very famous Gra which I need to tell you, actually two of them. One is in Mishlei, perek chaf, pasuk tezvav. The Gra says that a person comes as a gilgul three times. After three times, done. Like it says in the pasuk, al shlosha pishei Yisrael v'al arbaa lo ashivenu. You got three tries. Strike out. Try three times and you didn't do it, you struck out. It's finished, right? How come? Ask Hashem. That's what it says. That's again, I'm just telling you over the Gra, nitzutzim, tikkunim. I'm just showing you how it keeps on rolling. Now, there's another very interesting Gra, which is in Yonah, perek daled, pasuk gimmel. He says an unbelievable thing. He says, how does a person know what he's a gilgul of, when he comes to be metaken? How do you know? Says the Gra two rules. If you see you keep on doing a certain aveirah over and over again, then you know that that's your tikkun. Or if you have a tremendous cheshek, tremendous yetzer hara for a certain aveirah, you know that that's what you came to be metaken. Okay? So here we have reincarnation, gilgulim of tikkun, of cham, the story with the Shimshon bateivah. It keeps on resurfacing in Dinah, and then it resurfaces in Kazbi, and then it resurfaces in Matronisa, the arayos, the arayos, and don't forget it has to do with Esav. Esav is Luza, erev rav, all right? But he was bo'el Na'amah. Right? That was one of the five aveiros he did. Avodah zarah. There's so much going on here. Okay. Why am I telling you all this? One, because it's very interesting. Two, because to you guys this is mamish candies. And three, bread and butter. And three, because I want to teach you a big lesson, all right? Kraina d'igrsa d'lehava parvanka. This was the answer that Moshe gave to Pinchas, that the one who reads the letter, he's the one who should fulfill it. Interesting wording, interesting. What is the pshat, kraina d'igrsa? Interesting lashon. I want to say an unbelievable pshat. You know what kraina d'igrsa means? When someone sees the writing on the wall, only he sees it, because it's for you. Hashem wants you to be metaken something. If you see, you understand there's a reason for that. Hashem is guiding you. This is where your tikkun is. Kraina d'igrsa, the one who's reading the letter, the one who sees, the one who picks up on it and says, Hey, I'm reading something. L'haveh parvanka. It's for you. You're the one that has to go take care of it. Pinchas was mis'orer to go. Hey, wait a minute.

Moshe Rabbeinu says, there's a reason why you, because it's for you to be metaken. Hashem is telling you, you're the tikkun. Everything was nitgalgel, like it says in the Chidah, lachen nitabru bo. That's why it's in you. Nadav and Avihu came in you. They all come in you because you're the one that has to be metaken, and that's why you see it. I told this to you a few times, so those of you that heard it from me before, fine, and the most who didn't, it's כדאי you hear this. You know we say in the zmirot, lu yichyeh gevar shnin alfin, lo ye'el gevurtech bechushbanaya. A person, right, lu yichyeh, if he would live thousands of years, lo ye'el, he wouldn't fathom, he wouldn't understand gevurtech, the greatness, bechushbanaya, with Hashem's cheshbon. So pashut you mean that there wouldn't be enough time. There wouldn't be enough time. A person could live thousands of years, he still wouldn't have enough time to calculate. Like we say in Nishmat, if all the waters would be, right, and all the ink and pen, it still wouldn't be enough. I want to say it's not what it means. You know what it means? What it means is that even if a person lived thousands of years, and he saw the entire beginning and the end, like it says, we spoke about this, it says in Nishmat, aleiha rishonim, aleiha acharonim. What's the rishonim and acharonim? What does that mean? So Rav Chaim Vital explains, when a person doesn't act, he can only take achrayut for what's in front of him. Hashem does something, it's aleiha rishonim, aleiha acharonim. It's with the cheshbon of the beginning and the end. Everything is calculated. I could do something now. Do I know the תוצאות? Do I know about the after? I know about now. That's what I know. At best, if I'm a chacham mechucham, I know what's in front of me. But more than that, I can't know. Hashem is Elokei harishonim v'Elokei ha'achronim. He's able to see and calculate everything, that it should work out with the past, the present, and the future. I told you over a pshat from the Gra many times, that the Gra says that when the malachim came and said, Zu Torah v'zu scharah? Shtok. Hashem told the malachim, Be quiet, by the sar harugei malchus, because I'm going to turn the world upside down, so everybody learns that it was a punishment, like if you hear one word, I'm going to get a loose control, like, and I'm going to blow up the world. Nah. I'm a Johnny-Johnny, Johna-juna, Johna-john, whatever his name over there is, and I ran. He talks like that. I'm a juna-juna monkey John. Okay, whatever. He talks like that, all right? Hashem doesn't come and say, Be quiet or I'll turn the world upside down. What does it mean? So the Gra says what Hashem was saying in answer: You don't understand my cheshbon. I'll turn the world upside down. We'll start over again, and I'll show you step by step. This is tied to this, and this is tied to that, and this is tied to this, and this is tied to that, and then maybe you'll understand. And I want to tell you even more. There's a very famous mabit I always say over. It's brought down that Shmuel was called by Shaul to, Ov yid'oni, to come back. He got scared, says the Gemara, Chagigah, and he calls Moshe and Aharon, and he says, Moshe and Aharon, I want you to be my witnesses that I kept the whole Torah. Ask the mabit that Shmuel was niftar many years before. The judgment, the mishpat, is only twelve months. So his case of judgment against him was done already a long time ago. It was a closed thing. So why all of a sudden is he afraid again and again? Says the Mabit, because you never know, he could do something in this world, and then it was no problem. But years and years later, the תוצאות could have caused an aveirah or a kilkul, and maybe you get judged for that also, says the Mabit. So he was scared that he did something that years later caused a problem, and he would get rejudged for it. So he brings Moshe and Aaron as a witness that everything he did was me'achuz, and there's no reason for תוצאות that should make kilkulim. Okay. So you see an unbelievable thing, that a person could never know, never know, what the תוצאות are. Hashem, Hashem, on the other hand, knows all the תוצאות. Everything is calculated. When Cham, Dina, Kazbi was already with Zevul, it was already with Bas Yiftach, everything was already all calculated. Unbelievable, huh? This is the pshat, what we say, lo yichyeh gevar. Even if a person lived thousands of years, still lo yeal gevurtei bilhush binayah, a person would never fathom, even with living the thousands of years.

Even being in the ... being in the beginning and at the end, no one knows. Why am I telling you all this? I'll tell you why I'm telling you this. A man can have a situation in front of him. He thinks to himself, I did nothing, so I'll do teshuva. So what? I'll do teshuva, so what? You never know, rabosai, how one act could be a tikun dorei doros. You have no idea. You never know. Imagine if Pinchas would have said, You know what? I don't know if it's so pashut. Maybe, I don't know, he's a nasi, I'm not a nasi, maybe I shouldn't do it. Maybe I... huh? Who am I? Huh? Who am I? What, I have to ask Moshe? I... whatever. You know what he would have lost? Do you have any idea? Olamot shehayah machriv. You imagine the kilkul and the briah they would have caused? The Gemara brings down, the Gemara brings down, the Gemara says that if a person should always view himself, chatzi chayav and chatzi zakai. Asa mitzvah achas, hichria oto v'et kol ha'olam l'kaf zchut. Asa aveirah achas, he was machria the whole world l'kaf chovah. He destroyed the whole world with one aveirah. You really think that every guy who does an aveirah, you should think that he destroyed the whole... The truth is, you never know. You never know. You never know. The way we're explaining a person never knows the kilkulim, kilkulim, kilkulim that he could cause by doing an aveirah. A person never knows. A person never, ever, ever, ever. Half lo vofele, half lo vofele. Yeah, what's going on? Chaboisai, if you realize the chushma d'Rachmana, you realize, you realize, you never know. You never know. A person can never know if one act of— wait a minute. A person never— shh. A person can never know if one middah. He comes home to his house, you hear, and his wife is standing on his nerves, and Hashem is saying, Let's see if he'll get angry. He gets angry, that's it. He doesn't get angry. He was mitaken his grandfather and his great-grandfather and his father and his future— shh. Yeah? A person never knows how much cheshbon comes in l'taken in each act that's in front of him. Unbelievable. Think about it. I'm saying an unbelievable— think, think, think. Think of it. A person feels, Ah, what is it? Okay, I said, I said, I did it, I went, I walked, I said. And you know what the answer is? Maybe not. Maybe it's much more than that. Maybe there's olamos l'taken in one act. One act. This gives chashivus. I want to end with the following, rabosai. I want to end with one side point, which I think is very important. I am not a kanai. No, I don't have it in me. It's not my nature, nor it is the derech that I saw. Oh, it's yours. I thought it was mine, sorry. I have the exact same— Oh, maybe I got— No, I have the same one. The kids are. Now, I don't have, that's not my, my tchunas hanefesh. I don't have it. All right. L'maisa, you see, Pinchas, we've got a tremendous reward. Mier kanoi, got a tremendous reward. Someone could come and say, No, mier kanoi. So the truth is, many mefarshim explain, crying the igres of l'havi pravanka, either you have it or you don't have it. That's what Moshe Rabbeinu was telling him. If you're the kanoi, then you have it. But if you're not that type of person, so you're not that. That's not only the one that's mit'orer. I want to ta'ina a tremendous yesod, and that is, there's no such thing as a kanoi. No, no, no, no. Kano'us, if it comes from the shoresh of kano'us, it's just a, what do you call it, a cover-up for very, very bad middah. Oh yes, yes, yes. Kanut, which comes from the shoresh of kanut, is a something, right? There's something wrong with you or your middah. There's something seriously wrong with you. I'm going to tell you where kano'us comes from. Kano'us comes from middas hachesed. When a person is a tremendous baal chesed, he's a kanoi.

What do I mean? I saw the Chiddush is a meirdike pshat. V'kanot Kinati b'socham, v'lo chiliti es Bnei Yisrael b'kinati. Question: was that what Pinchas did? That's not what Pinchas did. Pinchas was kano kin'ah b'kinati, v'lo chiliti is what Hashem did. Says the Chiddah, question: why is it that we're saying Pinchas did what? Kano kinati b'socham, v'lo chiliti is me, not him. So pashut you have to say, because it was gorem v'lo chiliti, so I consider like he did it. I give him credit like he did it. The Chiddah doesn't like that pshat. He doesn't speak it out, but he says that's not the pshat. You know what the pshat is, v'lo chiliti? He says an unbelievable thing. Pinchas had no right to go kill a nasi shevet. You know why? Because he put himself in sakana. The halacha is, Kiddush Hashem only if it comes to you, but you can't go out and cause Kiddush Hashem to put yourself in danger. This is a very chiddush. He says that's why Rabbi Akiva says, Masai yavo l'yadi v'akaymena. Why? Because it has to come to me. But if I go out and produce the maaseh of Kiddush Hashem to put myself in sakana, I'm not allowed to do that. Not allowed to do that. So he says Pinchas put himself in danger. He was in shevet Shimon. You hear? Question? What? He was in shevet Shimon. No, he was in, within shevet Shimon. It was doing it—oh, גר, that just reminded myself. Oh, just so interesting. I don't know why I forgot to tell you this. The birds that brought the food to Eliyahu Hanavi in the mountain, says the Seder HaDoros, was a gilgul of the people of Shimon. I forgot to tell you that. You saw it? Yeah, it's unbelievable. Now it's gevaldik. The people of Shimon— That she got married to Rabbi Akiva. Yeah. And we don't tell me that Rabbi Akiva were the 24,000 of the shevet Shimon. It doesn't end. I'm telling you, the story of Pinchas and Kozbi never ends. The shevet Shimon with the birds, and the birds go feed Pinchas, Eliyahu, that paying it back. It's unbelievable. You have it, you have it over there, the birds. Read it over. Haravim sheba'u, they gave food for Eliyahu. Unbelievable. It's just unbelievable stuff. Unbelievable that the birds were from shevet Shimon. Okay, says the Chida, getting back to this Chida, that really he had no right to do it. You know why he did it? V'lo chiliti. He was moser nefesh for Klal Yisrael. He gave up his life for Klal Yisrael. He knew that he can get killed, and he knew that maybe, halachically, that you're not supposed to do it. I'll do it anyway. Why? V'lo chiliti es Bnei Yisrael b'kinasi. He loved Klal Yisrael. He saw that Klal Yisrael is going to go into a situation where they're going to get punished for it. He said, I'm going to be moser nefesh, even if the halacha is I shouldn't be, and even if the pshat is, you hear, and even if the pshat is that it's going to be my life, I'm ready to do it. V'lo chiliti. So Hashem looks at it that that's what he did. V'kana es kinasi because of v'lo chiliti. That's why he did it. Shh. That's the v'lo chiliti, you hear? It's an unbelievable musar, you hear? So I want to explain what that means. You know where kanaus comes from? Love of Hashem and love of Klal Yisrael. And therefore you don't want a— A Jew, to have to do an aveira against Hashem because you love Him and you love Hashem. But that's where kanoyus comes from. Kanoyus doesn't come from, you're a kanoi, like you're angry and you don't like when people do things wrong. That's not what it is. You should love them, feel bad for them that they're doing something wrong. That's a kanoi. My zeidy once told me a very good thing, and I heard it also from Reb Zelig Epstein years later, the same point, very interesting. They both spoke about the Satmar Rebbe the same way. Satmar Rebbe was a big kanoi. He was a very big kanoi. Le'umat zeh, he was tremendous baal chesed. Tremendous. His chesed was not— all the money and everything went for yeshivos, chasidish, Litvish, Sefard, everybody. Everybody got organizations. Satmar Rebbe did a lot of chesed. So he said, you think, people think that he had a tremendous hate for this. Not true. He had tremendous love for Klal Yisroel. I heard this from my grandfather, I heard this from Reb Zelig Epstein, the same point. He truly loved Klal Yisroel. He just loved them. He loved Hashem and he loved Klal Yisroel. So this is what pinchas is. Pinchas is loving Klal Yisroel to the point that lo yechilisi, he couldn't stand to watch that Klal Yisroel is going to have this problem. So he was moser nefesh.

And he was a kanoi. This is the true ... the kanois. So I tied up big yesod. First work on Yaakov Yisroel. Once you work on that, then we'll talk about kanois, okay? We'll go to the next step. Let's go. Let's work step by step. But to work first on the kanois without Yaakov Yisroel, you miss the point, okay? Final, last thing I'm mechuyav to tell you: three weeks. Kol ha-rotfeha hisiguha, bein hametzarim. What is bein hametzarim? This is the time that we are mitabel on the churban. The Medrash says, Medrash says that when Hashem destroyed — it's a Medrash Eichah Rabbah — when Hashem destroyed the Beit Hamikdash, she began to cry, and He tells Yirmiyah, Go call Me, Moshe Rabbeinu. Go call Me Moshe Rabbeinu. So Yirmiyah stands at the river, and he begins to cry, Ben Amram, where are you? Ben Amram, where are you? Then he goes to the Maaras Hamachpeilah, says the Medrash, and he says, Avot ha'olam, come. Hashem is summoning you because you know how to cry. Hashem wants that you should come to cry. So the Beit Halevi asks, What do you mean that you know how to cry? Why is Avraham, Yitzchak, and Yaakov knowing how to cry more than anybody else? Says the Beit Halevi, you know when you cry? When you know what it looked like, when you know what it was supposed to look like, and then you see what it looks like, then you can cry. If you don't know what it's supposed to look like, and you don't know what it looks like, it looks like this. All right, see, it's good enough for you. Ava ta'olam, says the Beit HaLevi, knew what it was supposed to look like. They were the founders of Klal Yisrael. They knew what Klal Yisrael was able to turn into, so they could cry. That's what it means: you know how to cry. Hashem is summoning you because you know how to cry. Rabosai, you know, the three weeks we keep halachot, many halachot that we keep for the three weeks. To keep the halachot, not to think about the Beit HaMikdash, is tafsu et ha-tafel, והניחו את העיקר. Halachah is not taking a haircut is not the ikar. What is the ikar? Feel, feel. What are you supposed to feel, rabosai? We don't even know what it was supposed to look like. It's not pshat we know when we're crying that what? That it doesn't look like it's supposed to. We have to cry that we don't even know what it's supposed to look like. We have no clue what it meant when there was the Beit HaMikdash, that we are happy with what we have means that we have no idea, no clue what it was. What it was to be in a Beit HaMikdash, when Hashem was mashreh Shechinato, the nissim, the gadlut of Klal Yisrael. Klal Yisrael was big. It's great. U'verishfei leta'amatzu. You know, we're so, we're so, we've fallen so far. It's unbelievable. It's an amazing thing. You know, there's a famous vort I tell you over all the time. I heard this. It's a beautiful vort. It says, it says that Klal Yisrael is katon la-tevach yuva. A sheep that a slaughter. Pashut pshat is, a sheep goes without resistance. A sheep goes without resistance. You know, we once slaughtered an animal in Reb Chaim's kollel over here in Forest Hills. It was a lamb. They made lamb chops. They were trying to show how to make a shechita. And Reb Chaim pointed out—the Pirsum Reb Chaim pointed out—look the way it just lets. It was an amazing thing. It just lets. There is no nothing. Happy. It's like, k'ilu, all right, that's what you want to do, fine. So that's the pashut, the translation of katzon latevach yuva. Klal Yisrael went to the slaughter without any resistance. I heard b'shem Rabbi Soloveitchik a very nice pshat. When you go on the road, right, and there's roadkill—an animal that just, a skunk, a cat—does anybody ever, you don't even pay attention. There's anybody, it's normal, right? An animal to die in the street is normal. If you see a person that's dead in the street, you make a store, you call the cops.

Story, right? He said it became so hefker, what a Jew is, that you can see a Jew dead in the street, and the goyim don't even pay attention. It's irrelevant to them. Katzon latevach, like an animal that's an animal dead in the street, no one cares. No one's even turned around to look at it. He said that's how hefker Klal Yisroel became. You know, it's a sad situation. We do live in America, that America, it's interesting that they have rules and regulations, but you go to the rest, big chelek of the rest of the world, the whole thing is to kill the Jews. That's all it is. The whole UN is about killing and destroying, and Iran, Iraq, all the Arab nations is to kill the Jews. That's all it's about. This is katzon latevach yuva. This is the churban that we live in, and you have to understand, you have to understand what the churban is. This is kavua, three weeks, so you have to think about it. I'm not saying all day, but you got to give it thought. You got to give it thought, because if not, then you miss the whole point in the three weeks. So, b'ezras Hashem, we should all be zocheh lirot b'nechamata, b'vinyan irecha, v'Yerushalayim ir kodshecha, bimheira b'yameinu, amen.