Va’eira: The Four Expressions of Redemption, Rechush Gadol, and True Spiritual Wealth

Transcript

So we have in the beginning of the parsha, the four leshonos of geulah, plus the fifth one, v'heveisi. How does Hashem tell Klal Yisroel that He's going to be go'el אותם in the four leshonos? Lachein emor livnei Yisrael, Ani Hashem. Ani Hashem. So all the Rishonim and all the mefarshim explain, Ani Hashem, it's a lashon of ne'eman, hamekayem maftachti. I'm ne'eman. I'm Hashem. I could do it. So even though I'm telling you I'm going to do things which you can't understand, how could it be, v'hotzeisi, v'hitzalti, v'ga'alti, how could it be? Ani Hashem. I'm able to do it. Rashi: Lachein al pi oto hashvuah, amor livnei Yisrael, Ani Hashem, hane'eman b'havtachasi. So Ani Hashem is to say that I'm trusted. I'm good to deliver, as they say in English. I can do it. And that's the pshat in the pasuk of Ani Hashem. I want to say another pshat: why HaKadosh Baruch Hu is makdim the arba leshonos of the geulah by telling Klal Yisroel, Ani Hashem. Why is Hashem makdim? Why does Hashem introduce, make an introduction to the arba leshonos of geulah, Ani Hashem? If you look at Rashi, there's a very, very interesting Rashi. How he explains v'hotzeiti. What is the lashon of geulah, v'hotzeiti? Says Rashi, kichein hivtachti. I promised. I promised. What did I promise? V'achar kein yeitzu birchush gadol. I'm going to take them out because I promised v'achar kein yeitzu birchush gadol. What does the rechush gadol have to do with v'hotzeiti? Hashem promised He'll take them out. למה רשי מכניס לתוך הלשון של והוצאתי, לא רק שהוא יוציא אותם, אלא שהוא יוציא אותם ברכוש גדול. You look at the Ramban. The Ramban explains the arba leshonos geulah al עצם הגאולה. Look at Ramban, v'hotzeiti: יבטיחם שיוציא אותם מארצם. He's guaranteeing them that He's going to take them out. ולא יהיה בלאי כובד משא, they're not going to have to have the oppression, the oppression of the Mitzriyim. והצלתי, שלא ימשלו בהם, that they're not going to force them, they're not going to be rulers over them. וגאלתי, כי אעשה בהם שפטים. These are all leshonos of geulah. HaRamban, meduyak, Ramban is saying good. V'hotzeiti, v'hitzalti, v'ga'alti, v'lakachti is inyanim shel geulah. But Rashi machnis et harechush gadol. Rashi alludes, u'metzayen. He takes note that it's not just votzeiti, ela yishivtachtim shevotzeiti otam, mechush gadol. What does that have to do with votzeiti? Votzeiti, pashut, kemo Ramban, kemo Rishonim, HaKadosh Baruch Hu hotzi otanu. Lama hu metzayen et harechush gadol? So the pashut pshat you could say is that Rashi is just quoting the pasuk. This is what I would say pashut pshat is, that Rashi is just saying, HaKadosh Baruch Hu hivtiach lanu shehotzi otanu, eifo? Eifo hivtiach lanu? Because it says, because it says, Acharei kein yeitzu, yeitzu. V'hu mosif et sof hapasuk, rechush gadol. Aval harechush gadol be'emet lo shayach po. You can argue, right? What is he saying, maybe, maybe. That's a little bit funny. I mean, what's wrong with what it says? Lachein amor livnei Yisrael, ani Hashem, v'hotzeiti etchem. On the other things, he doesn't say, I promised. Does Rashi say, kemo shehivtachti zeh, kemo shehivtachti zeh? Lachein amor, ani mavtiach, v'hotzeiti, v'hitzalti, v'ga'alti, v'lakachti. Lama po metzayer Rashi et hapasuk?

ואחרי כן יצאו ברכוש גדול. In love, להוסיף ולהדגיש את הרכוש גדול. If it's not to point out the rechush gadol, there's really no reason for Rashi to bring the pasuk. All Rashi has to say is, לכן אמור לבני ישראל, אני ה', I'm trustworthy, לקיים את ההבטחה, אבל מה אני מבטיח? והוצאתי אתכם. So what does Rashi mean, כי כן הבטחתי? Why does Rashi have to be chozer on the beginning, on the beginning? כי כן הבטחתי, ואחרי כן יצאו ברכוש גדול. עכשיו, הוצאתי. What's wrong with הוצאתי? I promise it now. מה הכוונה? Rashi, שהוא מדגיש ומציין את הפסוק של ההבטחה, the havtachah, ואחרי כן יצאו ברכוש גדול, it's not necessary. It's yeter, it's extra here in the pasuk. You hear the question? שאלה פשוטה, שאלה מאוד יפה. Tell me, is there any way we can get some fresh air going here? It's extremely hot. Open the window, open the door. Now the truth is, Rashi learns all the pesukim in the context of, I promised. וגם הכא מאיסי, בריסי איתם. לכן, because there was once a havtachas, Rashi says the votzeiti is not a new havtacha. The votzeiti is the old havtacha. So maybe that's why Rashi says, kemo shehivtachti, with the pasuk, ואחר כן יצאו ברכוש גדול. Again, you know, the pasuk, yeitzu is lashon ani yotzi otam, shehem yeitzu, that they'll come out b'rechush gadol. The context of the pasuk is not even votzeiti. The context of the pasuk is, shehem yeitzu. המשמעות של הפסוק, מה המשמעות של הפסוק? לשון אני מוציא אותם, שהם יצאו ברכוש גדול. עיקר הפסוק, שהם יצאו וברכוש גדול. אז מזה Rashi לומד שהבטחתי שאני אוציא אותם. It's difficult what Rashi brings this pasuk for. And like I say, the Ramban is meduyak. The Ramban doesn't bring the pasuk of ואחר כן יצאו ברכוש גדול. Rabosai, I think it's bedavka that Rashi brings this pasuk, u'bedavka Rashi מדגיש ומציין את הרכוש גדול in the pasuk, ווצאתי. Hey, you, you just came. ווצאתי! מה הכוונה ווצאתי? שאני אוציא אותם, זהו, right? Rashi says, שיצאו ברכוש גדול, את הפסוק שיצאו ברכוש גדול. מה זה שייך לפה? Why is it necessary to bring in the rechush gadol? If you take a look. By the Richush Gadol, Hashem said, Daber na b'oznei ha'am, v'yish'alu ish me'eis re'eihu. This is in perek yud aleph, pasuk beis. So Rashi says, what is na mean? He quotes the Gemara in Brachos: Ein na ela lashon bakashah. Na means please. Na is a lashon of bakashah. Why did Rashi—I'm sorry, why did Hashem have to be mevakesh from them? Now, if you notice, it's a very interesting Gemara. What does na mean? Na means please. So what's the Gemara, Ein na ela lashon bakashah? So bakashah is na, na is bakashah, bakashah is na. It's the same thing. Could you imagine someone says, Please do this, and please is a lashon of please. You know what is na? Ma hakavanah b'Gemara Brachos daf tes amud beis, shena is a lashon of bakashah. So there's a pshat from my great-great-grandfather, my great-grandfather, the Beis Aharon. Kol hasefarim mevi'im mimenu את הפשט הזה, all the sefarim. There's two types of please. There's please, and there's please with—I mean, mevakesh, kasheh, strongly. You know where we see this? Take a look, Esther. Nafshi...

B'sheilasi, v'ami b'vakashasi. What's the difference? She'eilah, ani sho'el mimcha. Can, can, la, la, you want to do it, fine. But that's nafshi. Nafshi, for me, b'sheilasi. Ami, when it comes to bakashasi, this I'm not going to stop. Ani maftzir. Ani lo mafsik levakesh. He says that's the pshat. Achasha'alti me'eis Hashem. Dovid HaMelech says, there's one thing I ask. Hello? Okay, now. So, achasha'alti, I ask. Oso avakesh. It's not just ani sho'el meHaKadosh Baruch Hu, teira. Ani mevakesh it. To avakesh. You know, stam, yesh adam rotzeh. You ever see a person says, I want to learn, and when it gets difficult, I can't, I'm sorry, I'm busy. No, no, no. Let's see how much you really want. Dovid HaMelech says, achasha'alti, I ask. I ask for a lot of things, but not stam ani sho'el. Ani mevakesh. Oso avakesh. So bakasha means strong asking, asking that I'm not going to let go. Ein na ela lashon bakasha, says the Beis HaRo, my great-grandfather. That's pshat in the Gemara. Na doesn't mean please. Please, you better do it. It's bakasha. It's, you have to do it. So Chazal are telling us that Hashem is saying that He didn't just ask of Klal Yisroel, pretty please. You know, in English there's something called pretty please. It's, please, you better do it. You have to do it. I'm asking you, b'chol lashon na'u bakasha. They have to see an expression. We say b'chol lashon na'u bakasha. That's where it comes from, this Gemara, which means, ani mavtir b'habakasha. That what? Take the things from the Mitzriyim, shelo yomar oso tzaddik. That the tzaddik—who is oso tzaddik? You know, you come and say the tzaddik. It could mean anybody. It could mean yourself. Today when you say, Oh, the tzaddik told me, kavein al atzmo. Kavein al atzmo. Who's oso tzaddik? Oso tzaddik is Avraham Avinu. Shelo yomar oso tzaddik, Avraham Avinu, shouldn't come and say that Hashem said, tiger yesh aracha, that He's going to put them in galus. Zeh kiyem בהם. But when it says, v'achar kein yeitzu b'rechush gadol, zehu lo kiyem. This He wasn't mekayem. So in order that Avraham shouldn't come with a complaint, I ask of you, I ask of you, please make sure that Klal Yisroel comes and collects the money. Now, l'choira, why does HaKadosh Baruch Hu have to ask? Beg. I mean, who doesn't want money? I tell you to go take money. V'lo rak zeh, HaKadosh Baruch Hu omer lecha. Could you imagine? Usually it's the other way around. HaKadosh Baruch Hu omer, Lo lignov, lo lakachat es hakesef. U'vechol zot, ovrim al retzono v'lokchim. פה, HaKadosh Baruch Hu omer lakachat. Hashem's telling us to take, and not only He's telling us to take, He's begging us. He's forcing us to take. Why do they have to be forced? Why does someone have to be begged to take money? Of course you take. Why shouldn't you take the money? So the mefarshim say a very nice pshat. It was very lo na'im l'klal Yisrael to take, saying that they're borrowing it. V'yish'alu. They have to borrow it, knowing that they're never going to return it. Why? Oh, it says in the pasuk, V'yish'alu ish me'eis re'eihu. Borrowing. She'eilah. And they know, yod'im balev she'le'olam lo yachziru et zeh. Hayah me'od kasheh, bifrat, don't forget, Klal Yisrael, they were on a very high madreigah when they were ready to leave. By the time they were ready to leave, they saw nesim and nifla'ot. They saw big things. So could you imagine you tell a guy, listen, be a—

Swindler, via tachat hashulchan, tagid sheata sho'er. You know, you're borrowing it. You know, they do that in the families, you know. They borrow from every family member. Shh. They borrow from every family member for the house, to pay for the house. You know what borrowing means? Keeping. They know they're never going to return it, but they borrow, right? Lavin, lilvot vladaat to know to never return was very difficult. Kacha katuv bamefarshim. So what's the question? So why did HaKadosh Baruch Hu do that? Why did HaKadosh Baruch Hu make that they should go and borrow? Take it! Take it! What's taka pshat? What's taka the higayon that Hashem tells them to borrow, knowing that they'll never return it? Now I want to tell you another thing. The Gemara in Brachos, daf tes, gives us a different reason. The Gemara in Brachos says that Klal Yisrael didn't want because they said, Halevai sheneitzei b'atzmeinu. We wish that we could go out ourselves. Don't talk to us about money. Don't talk to us about taking all the zahav vakesef. Just take us out. Take us out. Halevai sheneitzei b'atzmeinu. Al churah, it's a davar shel פלא. What's wrong if we have both? Mah ra? If Hashem tells them, I'm taking you out, and you believe me I'm taking you out, because you're saying, Halevai, you should take me out, right? So Hashem is telling, I'm taking you out with money. So the truth is, you could come and say, Yecholim lagid shehem pachdu. This is pashut pshat. Shehem pachdu. Shit. Tov, neitzei, we're gonna go out. But if we take the money, they're never gonna let us go. They're gonna run after us. You know, it's one thing they're sick of us, right? But then they're gonna say, Good, we let them go, but they had to take our money also? We'll run after them. Many mefarshim learn that that's taka pshat. Why HaKadosh Baruch Hu made them take the money. Because the Mitzriim should run after them. The Mitzriim said, Listen, it's one thing, you know, let them go. They were just trouble for us. But why'd they take our money for? The mefarshim say because they have a kasha. What's the kasha? What's the kasha? The kasha is, why do you need, why do you need that they should take the money from Mitzrayim, l'kayem v'achareichein yeitzei b'rechush gadol? What's wrong with Pisat haYam? What's wrong? You know how much the Gemara says, Yoser kiblu b'Pisat haYam. They got much more on the Yam than they got in Mitzrayim. So why do we need that they should take from Mitzrayim the money, shelo yomru, 'Rosha tzaddik,' that there was no v'achareichein yeitzei b'rechush gadol? They got it when they left on the Pisat haYam anyway. So many mefarshim learn that this was to bring to this. In other words, the v'achareichein yeitzei b'rechush gadol was only gonna come about because since they took their money in Mitzrayim, so they ran after them. Otherwise they would have never ran after them. Many mefarshim learn like this. I would have said a little bit different. You know what I would have said? ואחרי כן יצאו ברכוש גדול. Brisk, by yetziah, היו צריכים כבר את הרכוש גדול. לא בים; ים זה היה אחר כך. למה לא? למה לא? לא יכולים להגיד Briskish קצת? I would have said that the reason why they had to take it in Mitzrayim, and it wasn't sufficient to get on the Yam Suf, because the havtachah was what? ואחרי כן יצאו ברכוש גדול. Etzem hayetziah. And I'm thinking maybe that's pshat, שלא יאמר אותו צדיק. Why? Because the mefarshim have a question: אם לאב אברהם אבינו יגיד משהו, ממילא הוא צריך לקיים. He anyway has to keep his guarantee. Hashem promised כלל ישראל, ואחרי כן יצאו ברכוש גדול, so the only reason why Hashem says, Please take the money, so Avraham shouldn't complain. It says here, this week's parsha, in the Rashi I read to you, הבטחתי, I promised them. וגם את הגוי אשר יעבודו דן אנכי, was part of the treaty. So what does that have to do with Avraham Avinu? Now the truth is, I want to show you an interesting diyuk in the pasuk. It says, וגם הקימותי את בריתי. You know a bris is between two people. So it's not stam, הבטחתי. הבטחתי...

Bris. And who forces the kiyum habris? The other side. Maybe that's why it says, Shelo yomar oiseh tzaddik. Shelo yomar oiseh tzaddik doesn't mean Avraham Avinu. It means the tzad of Avraham Avinu will come to complain. The bris is between two people. You told me this and I told you that. Hegam hakimosi es brisi itam. Which bris? Which bris is he referring to? Bris bein habesarim. So the bris bein habesarim was between Avraham and HaKadosh Baruch Hu. So shelo yomar oiseh tzaddik doesn't mean he's going to complain. He'll have what to complain, because a bris is between two parties. I didn't keep my part of the deal, so the tzad sheini will complain. You know why I'm saying this? I'm going to make a chazarah on all this because I'm saying a lot of things very quickly. You know, in this week's parsha it says clearly that Va'eira el avos, and they never complained, V'lo hirharu achar midosai. That's the whole thing of the pasuk. What's the pasuk? Va'eira el avos. It came to the avos. Did they complain? They never complained. So how could Rashi bring down from the Gemara, shelo yomar oiseh tzaddik? So you're saying that he is complaining. What's shelo yomar oiseh tzaddik? Shelo yomar oiseh tzaddik, he's complaining. But I thought you just said he never complained. Tell me, what is Va'eira? Va'eira el avos, right? Hashem is telling, Look, Moshe, you're a complainer. I came to the avos, v'lo hirharu achar midosai. The Gemara says, why is he keeping V'achichein yetzer b'chush gadol? Shelo yomar oiseh tzaddik. He's complaining. He might be. He might, but he... He never would. What are you talking about? So the truth is, I have a teretz to this kash. I'm saying a lot of questions and answers. I'll repeat it all. The truth is, I can say a teretz. What is the lashon, Shlo yomar oto tzaddik? Since when do we call— Hashem shlo yomar Avraham Avinu, ma zeh oto tzaddik? Oto tzaddik? It's like a nusach. Tzadik hayadua, tzaddik hahu. תגיד Avraham Avinu. Why would the Gemara say, oto tzaddik? And you know what the answer is? Avraham Avinu wouldn't complain for himself. Avraham Avinu is complaining, shelo yechil Hashem. HaKadosh Baruch Hu, for me I don't care. But since it's your kavod, because if you don't keep it, it's going to be a bizayon on your kavod, so you have to keep the v'acherchein yeitzei b'chush gadol, lo l'mani, ela l'mancha, oto tzaddik. That's the pshat. Lo, Avraham Avinu mitzad Avraham Avinu, mitzad atzmoi. Lo mitzad Avinu, ela mitzad tzaddik. Oto tzaddik יגיד להקב״ה, הקב״ה, זה הכבוד שלך. Shelo yomru. They shouldn't come and say she'avdus kiyem, v'acherchein yeitzei b'chush gadol lo kiyem. He was careful about what? Chilul Hashem. Don't forget, that was the whole Avraham Avinu. The whole Avraham Avinu was tzaddik lefaresem sheHaKadosh Baruch Hu is tzaddik. Don't forget another thing. That's why he had a whole problem with the Akedah. Why did he have a problem with the Akedah? He went to ask Al haMilah, right? So Chazal say he went to honor, eshkol u'mamrei, to ask about the milah. What do you have to ask? Hashem said to do it. What's the answer? He knew it's a stirah. Hashem is rachum v'chanun v'chesed v'tzedek. So how could Hashem come and tell him to cut himself or to kill his child? That's pshat, shelo yomar, oisah tzaddik. Okay, I'm gonna make a little chazarah on everything we just said, because this is just a small part of the shiur. And a lot of the information I said, we're gonna go back to back and forth. When we know the whole sugya, we understand the whole sugya, say, yeah, or, it's gonna be light. Everything will be clear, okay? So let's go back again to the questions. Let's, let's... Tamin li, kasheh bishvili. My throat, my voice is... Afterwards, afterwards. Now, I started off by asking a simple question. Do you not know what... everybody knows... Votzeisi, v'hitzalti. What is v'hotzeiti? Yotzi otam. Ein chidushim gedolim bazeh. U'vechol zot, Rashi machnis ha-pasuk sheHaKadosh Baruch Hu yotzi otam birchush gadol. Ma ze shayach? Tagid pashut, kemo harishonim: v'hotzeiti...

Shu yotzi otam. Leave it out, leave it out. I can't believe it. Shu yotzi otam. Why the rechush gadol? So we said that why bichlal was it necessary to beg Klal Yisrael to take the rechush gadol? It says, daber na, and we explained what is na. Na is a lashon of bakasha, meaning, not stam she'eilah, bakasha, u'maftzir, b'tokef, strongly. You must take, you must make sure that they take rechush gadol. U'mitzrichim levakesh kacha. Who do you have to ask like this? So we said over that there's a problem. They never took, they borrowed, knowing that they're not going to return it. Who wants to do that, especially if you're an ehrlich Yid, a adam kasher, a Yehudi kasher? It was very difficult for them. You know, don't forget, they were showing moral, moral fiber. And I think, you know who learns like this? Reb Shamshon Raphael Hirsch learns like this. It was very difficult. They came to such a matzav, shehayu semel shel yashrut v'tzedek, and they were showing the Mitzriyim what kind of resha'im you are, and then all of a sudden here they have to go do something which is sneaky behind the back to borrow and not return. So why did Hashem do it that way? Why would Hashem make it that they should borrow knowing not to return? Now we're going to learn further on in the shiur that many Rishonim learn, v'yisha'alu doesn't mean to borrow. V'yisha'alu means to ask a matanah. The Rashbam, the Rambam learns like this: Sha'al doesn't have to necessarily mean borrowing. Reb Shamshon Raphael Hirsch explains there's a difference between sho'el me'im or sho'el me'et. Isha me'et re'eihu. When you're sho'el me'im, it's from taking from somebody and you have to return it. If you're sho'el me'et, says Reb Shamshon Raphael Hirsch, that's matanah. We're going to get to this a little bit later on. But pashut, it was borrowing. So why would Hashem do that? So then I tell you, over the Gemara says that actually, halavai sheyeitzei batzmeinu, all they cared was that they should go out themselves. Halavai sheyeitzei batzmeinu. So I'm asking, and what's wrong if they take both? What's wrong if they take both? What's wrong if they leave and they take the money? So I said to you, you have to understand they were afraid if they take the money, the Mitzrim are going to run after them. And the truth is, according to many mefarshim, that's what happened. By taking the money, they ran after them. And they say, the mefarshim, that that's the pshat, that this was the introduction to the bizat hayam, because the bizat hayam was the v'acharei chei yeitzei b'rechush gadol. They had it. So why did HaKadosh Baruch Hu make it that they should borrow in the beginning, in order that it should come about bizat hayam? Otherwise they would have never ran after them. Get out of here. Who needs you? Get away from me. All you were a problem for me. So the fact that they took the money made them run after, and that brought about bizat hayam. I was telling you maybe a different pshat. V'achichein yeitzu b'rechush gadol. It's very important, the yeitzu, that they should leave b'rechush gadol. Why should it be that way? What was it so important that they should leave b'rechush gadol? And the truth is, what's the pshat, shelo yomar oso tzaddik? Avraham is going to complain. First of all, we're learning in this parsha of Va'eira, l'avos, and they never complain. That's what Rashi brings from the Gemara. So how could the Gemara say that he'll complain? And the teretz is, he's not going to complain as Avraham Avinu. Shelo yomar oso tzaddik. The tzaddik who cares about kevod Shamayim is going to complain, so to speak, complain and say, What do you mean? People are going to say. People are going to say. So therefore I have to give it. So I have a question for you. What's wrong with aftach atzmach? What's wrong with the fact that Hashem was mavtiach to give them rechush gadol? Why does it have to be shelo yomar oso tzaddik, that he shouldn't complain, so the teretz could be because the biza hayam was good enough. V'achichein yeitzu b'rechush gadol was enough, the biza hayam. So what was the whole question, shelo yomru, the v'achichein yeitzu b'rechush gadol? So this—

Little nekudah will turn into a chelah Hashem. They'll understand that the bizayon was that. What, you have to get right away? Tell me, when people have to pay you, do they pay you the first moment of the first of the month? They pay you seven days later, no? If you get paid seven days later, so what are you gonna say? Something else, a mashu acher. No, no, that's this is Yetzias Mitzrayim, and this is seven days later. Ma na? What would be so bad if they got paid seven days later? So it was a delay, the delayed check, seven days later. And what, the yetziah was completed dafka k'sheyatzu Mitzrayim? I don't know. I would say the yetziah was completed on Yam Suf. We spoke about this, remember we spoke about this? When was Yetzias Mitzrayim complete? Yetziah, and then there was another thing called Kriyas Yam Suf? Or Kriyas Yam Suf was the gemar of the yetziah. If you learn Yetzias Mitzrayim was the gemar of the yetziah, so all this falls off. What was wrong if the bizas hayam would be the kiyum, and v'acharei chen yeitzu birchush gadol? And let me ask you another question. What would be the reason, if you don't learn like the mefarshim, you don't learn like the mefarshim, that they were afraid that this would cause the Mitzriim to run after them, why did they care so much to take the money? So we said either because it was a bizayon to borrow and not return, or like we said that they were afraid, they were afraid. That the Mitzrim would run after them. I'm asking you like this: what's the lashon, halavai sheneitzeh b'atzmeinu? What does that mean? Halavai sheneitzeh b'atzmeinu is mashma that all we want is to leave ourselves. That's all we want. Not that we're afraid that if we take, there'll be a problem. Oh, one second. Halavai sheneitzeh b'atzmeinu, we're not looking for that. It's good enough if we leave ourselves. Not pshat we're afraid to take the money. You know, when you read the Chazal, you would think they didn't want the money because they were afraid to take the money. That's not the wording of the Chazal. The wording of the Chazal is, it's good enough if we leave ourselves. Halavai sheneitzeh b'atzmeinu. What would be so bad if they take the money? It's so bad? So the truth is, if you look at the mashal that the Chazal said, it's very difficult. Chazal say, mashal. What is this compared to? A person that's told that he's going to leave tomorrow with a hundred dollars, or a million dollars, or whatever it is. So you know what he says? Take me out today and don't give me the money. So I have a question: what do Chazal mean by this? Do Chazal mean that they knew that they're not going to leave today; they'll leave extra time later because of the money? What's the Chazal? You don't tell me Gemara in Brachos. The Gemara says, mashal l'mah hadavar domeh. What can we compare this to? A person who's told that he's going to leave tomorrow with a lot of money, so he says, you know what? Take me out today without the money. Tomorrow, today, what's tomorrow? Whenever they were supposed to leave, they were going to leave, and they were told to take money with them. I don't understand the nusach of the mashal. You understand it? Pele, pele. Atah mevin et hamashal, ma hamashal? Ma, are you choshvim latzet hayom v'lo machar, v'rak biglal hakesef yichru? Eifo katuv et zeh? I don't understand the mashal of Chazal. So, rabosai, let me tell you what I think the pshat in the whole story over here is, okay? I don't want to be makdim a few questions on top, plus the questions I asked before. I asked you, what's the pshat oto tzaddik? What kind of a lashon is oto tzaddik? Okay? And I asked you, rak biglal shehatzaddik yit'on, rak biglal zeh tzrichim l'kayem haavtachah? Only because the tzaddik will complain, if not, that you don't have to keep it? Another question. I told you that it's mashma that they didn't complain. The others would never complain, so what do you mean complain? I also asked you, what happened b'ezras hayom? So there's a gevaldige Chasam Sofer, which I have to tell you. It's peleh peleh. You see the chiddush, the mind of the Chasam Sofer. You know the difference between...

Between Bizat Hayam and taking from the Mitzrim in Mitzrayim, Bizat Hayam was kibush milchamah. They went to war. Truly, the Jews didn't fight, but the Mitzrim went to war with them, right? You know what the word is called? It's called biza. Bizat hayam. That's what Chazal call it. You know what biza is? Booty from a war. That's shayach l'milchamah. Bizat hayam. Okay. Tell me, says Chasam Sofer, Avraham Avinu by Sdom won all the money, right? Kibush milchamah. He won the war. Did he take any of the money? Take any of the money? Why not? Why not? Kibush milchamah. That's right, no? Chasam Sofer. You listen to Chasam Sofer, you say, Wow. Wow, how his mind works. נפלא, איך שהראש שלו תפס סוגיות. There's a Gemara. The Gemara says, Yeravam and Elisha. Elisha says to the melech Yeravam that you shouldn't be taking bizas hayam, bizas hamilchamah. It's in Melachim Beis, perek vav. Pshat? He says it like this: Could Avraham Avinu give back to Sdom something that belonged to him? Are you allowed to do that, lahalachah? Are you allowed to take bizas milchamah that you won? And say, you know what? I don't want it. You take it back. You'll be over the issur of lo sachanem. Could you give a matnas chinam? You can't give a matnas chinam. So the pshat is, he held that kibush milchamah is only b'di'eved you're allowed to take it. Lechatchilah you shouldn't be taking it. Therefore he had the right to give it back. But if Hashem comes and says that the biza of the yam is mutar, and that's the v'acharei chen yeitzer b'rechush gadol, so oto tzaddik shechamir al atzmo, lo lakach ha-kibush milchamah shel zdoyn, v'hechzir et zeh aleh. It's done. He gave it back to the melech Sdom, so he'll have a problem. Ribbono Shel Olam, what are you doing to me? He comes out that he was over lo sachanem. It's gevaldik. Because he held that you're not supposed to take the things that come from the war, and that's why he gave it back to Sdom. He's telling the Ribbono Shel Olam, so how could it be that the v'acharei chen yeitzer b'rechush gadol is going to be what? What's wrong? What's wrong? Who's still tove? So b'di'eved you're allowed to take it, but if you hold that it's a lechatchilah, that's called a kiyum v'acharei chen yeitzer. Hashem can't say that's the v'acharei chen yeitzer b'rechush gadol, because then it comes out that Oto tzaddik says, What are you doing? I paskened years ago. Ani paskanti lifnei shanim, she'asur lakachat, rak b'di'eved mutar, v'lachen hechzarti et zeh l'Sdom, I gave it back. Nifla. The kasha, of course, is pashut. The teretz is iluyis, but the kasha is, sof sof, what's wrong with biza of the yam? And then I asked, of course, kipshuto. Why did Hashem make that they should borrow, knowing that they'll never return it? Can I ask you a question? I have a pashut kasha. I think others ask it, but it's a good question. Does anybody know what it means, Vayenatzlu es Mitzrayim? What does it mean, Vayenatzlu es Mitzrayim? It says that they borrowed, right? Take a look, perek yud-beis, pasuk lamed-vav. Vayenatzlu es Mitzrayim. Chazal say, she'asu Mitzrayim kimitzulah she'ein bah klum. They wiped it out completely, yeah? Rashi, reikan. Rashi over here quotes reikan, empty. So can I ask you, how could it be bizas hayam bichlal? Where did they get the money from? Huh? Pharaoh's treasure. Okay, we're going to talk about this. Now, you shouldn't be telling me this, because you shouldn't be teaching me Chumash. I should be teaching you. Okay. But you're right, by the way. But that's not what the mefarshim say. Mefarshim say different terutzim. Some mefarshim say that they got rich in between. Seven days, Mitzrayim worked up their economy and they got so rich in seven days. Sheva yamim, they built up their economy. Others want to say—

How can it be that there was bizayon bichlal if they emptied out Mitzrayim? It says clearly, Vayinatzlu Mitzrayim. Rashi says, reikam. The Gemara says they made it that there was nothing; they cleaned. You ever see a house after you move? It's barren, it's empty, right? Huh? Kimtzulah she'ein bah dagim. But that's Tul Sheni in the Gemara. Dagan and dagim. It's Tul Sheni in the Gemara. So the question is, me'eifo baah bizayon? Says many terutzim. Others say terutz: listen, klei kesef, klei zahav, but what about the horses? Huh? Who's asking? Reb Chaim was the posek. Okay, he's the boss. I can't fight with the boss. So let me tell you a trick: close the door, don't open the window. What? He's always so—he's always hot. I'm saying, yeah. Must be for the people. The voice is so difficult. I'm gonna have to go to the doctor. Okay, now. You know, avodah sheli b'peh, uk'shelo yecholim ledaber. Okay, now listen. She'ela tovah? Me'eifo baah bizayon hayam? Where did it come from? So they want to say terutzim: klei kesef uklei zahav, you hear? The keilim is one thing. Vayishalu, ishah me'eit re'ehu, klei kesef uklei zahav usmalot, and dresses. So that's dresses. What about the horses, the chariots? That's bizayon hayam. Okay. I don't hold that these are the ... You know what I think the teretz is? I'll tell you what I think the teretz is. Klei kesef, klei zahav, kelim. What about money? You know, Chazal tell us that he paid the people. They didn't want it. They're not crazy. What, you think these guys were crazy? You think these soldiers were suicidal? Muslims, you could tell them that in olam haba, because they're fools. Why? If they would get the check in the mail before they do it, can they say do it for the money? What, do they convince them that over there they'll get it? The Mitzrim weren't that stupid. The Mitzrim, if they're going to go to war against Klal Yisrael, it's going to be cash in the bank. Chazal also tell us, that's the medrash that he's quoting, they didn't trust Paro. So each guy took his money with him. What'd they do? It's like Saddam Hussein. He sends you to war, then he takes your money. You know, he gives you the money, sends you to war, you get killed, and then he takes back the money. So what did they do? They took it with them. That's where the money came from. Listen carefully. So in Mitzrayim, it says clearly they took what? Klei kesef u'klei zahav, u'smalot, objects, ashenkim, bizas hayam. Hard cash, as they say. Money. Real money. Real gold and real silver. Tell me, what did they use to build the Mishkan? Gold. Where did they get the gold and silver from? Did they take the clothing and the kelim and they melted it? No. I think it came from the bizas hayam. Bizas hayam went for the Mishkan. The smalot. You know, when they went to Eigel, by the Eigel, you know what they did? There they took the jewelry and everything. You know, Moshe Rabbeinu complained, Di zahav. What does di zahav mean? Biglal, lavan v'chatzeiros v'di zahav. Biglal extra gold that you gave them, they did the aveirah. Wait a minute. Where was the extra gold? Hashem promised, v'acharei yeitzei birchush gadol. That could have been bizas hayam. Bizas hayam was necessary for the Mishkan. The keilim and the smalot, that was di zahav, and that made the Eigel. That's what I believe. I saw in the sugyos, if you read the Rishonim and the Midrashim, that they had to take and be mitzaref it. They had to burn it and make it into an eigel. Ma she'ein kein, v'heim hevi'u es hazahav v'es hakesef. Don't say keilim. Zahav and kesef. Where'd they get the zahav and kesef? Bizas hayam. You like it? Hayam. Listen to me carefully now. What does the word rechush gadol mean? Acharei kein yeitzu b'rechush.

Does anybody know what the word rechush means? Huh? Rechush is something which is inheritance. Racher, a rechush is a... let me get the right word. What's the word in English? It's not yerusha. It's not yerusha. Rechush is something which is... Wait a minute. It's not money, it's wealth. The word rechush is a different word. It doesn't have to necessarily mean osher. When you want to say about a guy, you say that he's a big osher. He's very rich. Osher. But then there's something called rechush. I don't think it means that either. Huh? Yeah, what'd you say it is? Estate. Estate. And I'll tell you, the truth is it wasn't estate. This was money. ... לאדם יש עשירות, לאדם יש רכוש. רכוש זה נכסים. זה לא בהכרח שהוא עשיר, כי יש חברות שהן לא מצליחות, אבל זה נכסים. ... ברכוש. כלי כסף וכלי זהב, נכסים, huh? כלי כסף, כלי זהב, סמלות. ביזת הים, was it rechush gadol. You know what it was? It was kesef. It was ashirus. ... ברכוש, rechushim. I'll tell you more. You ready? Tell me, when you ask a person what his biggest richush is, so if he's a shallow person, you know what he's gonna say? Habayit, ha'oto. If he's a person with a little bit sechel, with a little bit omet, you know what he's gonna say? My children. That's what he's gonna say. My biggest richush is my children, my family. What does it mean, v'achar kein yeitzei b'rechush gadol? Does it mean ashirus, money? It means richush. The Chiddushei HaRim says, richush is richush haruchni. It doesn't mean money. V'achar kein yeitzei b'rechush gadol. The ashirus doesn't mean physical ashirus. It means a wealth of ruchniyus that they walked away from Mitzrayim with. You know what Yetzias Mitzrayim gave us? There's a chush ruchni, kibalnu mizeh. Sha! It's a chiyuv lishmoa v'lo ledaber. Ani notel lecha richush gadol ruchni po. Richush. Richush. He says a gevaldige vort. You know what he says? He says like this: Shelo yomar, oiseh tzaddik, HaKadosh Baruch Hu... Lo kulam mevinim. Not everybody understands richush gadol is ruchniyus. They don't מבינים. People פשוטים, יגיד... You go in the beis knesset, the rav says a shiur, eh... Give them a kugel, give them... ... בייגל קצת, ... גבינה. Ooh, ha'beis knesset, azu zeh beis knesset tov. It's a good shul. Hatalya, I was sitting in Lakewood, yeah, and there was a group of guys that came to me. They want to open up a shul, okay. So I was sitting there for ten minutes telling them the shiurim and this and what I would do. And, you know, one guy says, And a good shulent. I'm thinking, a lot tafaset kol hasugya פה. ... שלא יאמר, איזה צדיק. Says Chiddushei Harim, אחר כך, שהצדיק יגיד, הצדיק יגיד, לא כולם מבינים. יש אנשים... Avraham Avinu, don't forget, who did he work with? He worked with simple people. He fed them. Avraham Avinu fed them. Avraham Avinu made eisha. So, שלא יאמר, איזה צדיק. What about the money? You have to give them rechush gadol, physical, otherwise they're not going to understand the rechush gadol. He says, that's pshat in the lashon, very nice הוספה. It says, שלא יאמר, איזה צדיק, ועבדים ואינו עושה קיים.

Bahem. V'achar kach yeitzei b'rechush gadol, lo kiyam? Bahem. What's the bahem? Kiyam. There's a different type of rechush gadol, yeah. Hashem is taining, I wasn't mekayem rechush gadol. Mekayem rechush gadol? Bahem. In them. So the tzaddik is going to say, not everybody will understand that. Lo kulam yavinu et zeh. Mimeila, you have to give also rechush gadol, and that's sh'lo yomar oso tzaddik. According to this, I think we have a gevaldige vort, yeah. Halevai sheneitzei b'atzmeinu. I asked you a kasha: what does it mean, halevai sheneitzei b'atzmeinu? And the teretz is, em ratzu hayetziah sheyeh bahem. Em lo ratzu yetziah, yeah, shezeh yeh bishvil dvarim chitzonim. They wanted that yetziah is a yeh b'atzmeinu, sheyiskayem banu, et hayetziah. What? Not everybody. What do you mean? Halevai sheneitzei — was the rov am. What do you mean, there was an ... pashut? Or even the world, even the world. I grabbed that b'shtikel mahalach, also I want to taina. Avraham Avinu held that even in the rechush gadol, it's kedai to have money also. That a chelek of the ruchniyus is to attacka have money, because you could use it for the right things. And Avraham Avinu attacka uses rechush for the right things. Oh. What did they feel? They felt— שהלוואי שהיציאה רק היא בעצמנו, שלא יהיה יציאה בדברים חיצוניים. It shouldn't be an external yetziah. It should be what? An internal, פנימית. הלוואי שנצא בעצמנו. With this, we could say the pshat in Rashi. How does Rashi say ווצאתי? No? תגיד פשט. Says Rashi, ווצאתי, like it says, ואחר כן יצאו ברכוש גדול. איזה רכוש גדול מתכוון? מתכוון על רכוש גדול הרוחניות. נמצא שזה יסוד היציאה. The whole yetziah was תקוותי, not physical. Rashi is saying, what do you think ווצאתי is, שהם יצאו ככה סתם מעבדות לחירות? You know what cheirus is? What is cheirus? אין לך בן חורין אלא מי שעוסק בתורה, פירוש המשנה in Avos. Cheirus is not not working. People think cheirus is vacation. What's ben chorin? Free. Cheirus does not mean free. Tell me, ever see a person who's עוסק בתורה? He has no freedom. Pass by מלך תויכל, ומים במשורה תשתה, ועל הארץ תישן. Vechaii tzar tichyeh. So what's cheirus? Ein lecha ben chorin ela mi she'osek baTorah. Why? Because it's not external. It's internal. The lechush that a person has in ruchniyus is an internal thing. It's not an external thing. It's not a pleasure which comes from outer things; it's a pleasure which comes from inner things. And that's votzeiti. You hear the pshat there, Rashi? Rashi's saying, votzeiti, achari chen yeitzu, lo stam etzem hayetziah, sheyeitzu b'rechush gadol. With this, we could say a gevaldige pshat, yeah? Klei kesef u'klei zahav u'smalot, yeah? U'smalot. Look at Rashi. Rashi says what was the most important to them? The smalot. Read the Rashi, go ahead. Kol hakodem b'pasuk... Yud-beis, lamed-heh. Yud-beis, lamed-heh. Dikduk hapasuk. U'smalot af hen hayu chashuvot lahem. Oh. The smalot was even more chashuv to them than the klei kesef, the klei zahav. Why? Because whatever is... least in the pasuk is more chashuv. What was so chashuv about the smalot? Clothing.

So many mefarshim say, you know why? Since they were ruchniyim, so what do you, klei kesef, klei zahav? Smallot, simple clothing, simple clothing. Now let me ask you a kasha. How could they take the clothing of the women of Mitzrayim and wear them? You want to explain it to me? Now the truth is, smallot can mean for men also. I don't know, like in Britain. In British, the British, the men wear women's clothing. I don't know. What are you talking to me? My shiur, what do you want from me? I'm giving a class. What do you guys want from me? It's hard enough for me to talk. I have to fight with people. It's a shiur, not a seminar. Yeah? Listen carefully. So smallot is what? Smallot is maybe both. Tell me something. Didn't we learn that they left Mitzrayim, shlo shinu shmam, leshonam u'malbusham? So how could they, bichlal, wear the goyishe clothing? The new styles from 47th and 5th, from 48th, whatever streets over there, from Paris. They're wearing the new styles of Mitzrayim. What's pshat in Chazal? Smallot? Here's the smallot. What's going on here? Which clothing did they take? And this was more chashuv to them. Wow, it's unbelievable. I guess the newest styles, smallot, Mitzrayim, they got all excited. They got the Mitzri fashion, Mitzri fashion, they got. They were all excited. What's going on here? So be'emes, if you look at the targum, the targum says that they put it on their children. Read the targum. The smalot, they took it. We running. Who? Targum, Targum. Go ahead, Nu. They put it on the children. They went, they took the smalot, and they put it on the children. What's the pshat? I guess they themselves couldn't wear it because it was too short. So they took it, they put it on the children, so it was long, I don't know. You know who says this? My grandfather says this vort. He says they wear long, the Chassidim wear long, right? So it was short jackets. So they would put it on, it'd be short, so they put it on the children, it's long. Go ahead, read it. Doesn't say? Okay, maybe it's in a different pasuk. There's three pesukim about smalot, okay. There's, over there in one of them it says to put it on the children. Okay. What does it mean, smalot? What happened? So, rabosai, listen to a ksav sofer, which is hafla vefeleh. You ready? It's hafla vefeleh, I'm telling you, it's mamash, I read it, I was holding, I was saying, איזה רעיון, איזה רעיון נפלא. Yeah? Why was it so chashuv? What do you think, they took it because they wanted the latest mitzri fashion? It's not true. כדי לשנות מבגדי חול לשבת. They were walking around, they had old, old ripped clothing. These smalot, nice, they used it for Shabbos. ... הפשט: היה חביב יותר מן הכסף והזהב, שחיבבו שיעורי מצוות. And the pshat is, it says by Shabbos, וזכרת כי עבד היית. Shabbos, you're supposed to remember you're an eved. These clothing reminded them that they were avadim, so they wore it for bigdei Shabbos. לכן לבשו בחול שבת בגדים שהוציאו ממצרים, לעשות זכר לשעבוד מצרים, שיצאו לחירות. It's unbelievable. They wore the Mitzrayim clothing, reminding us, Hashem, You created the world. Hashem, אשר ... מארץ מצרים. Yud, beis, lamed, hei. ... Oh, one second. No, this is a different one. No, this is the children, which is—

The one with the children? Yeah, I'll find it. It's maybe a Medrash, I don't remember. Here it is. It says in the pasuk that they put on the children. They put on the children, it says in the pasuk. Okay, so this is the pshat. Okay. So what do we have? You know what we have from what we have, biggest... A person could have a rechush gadol, rechush gadol, money. And the same money could be a kiyum in rechush gadol of ruchniyus if it's used for the right thing. Unbelievable, yeah? They took this money and they made the Mishkan with it. What's the rechush gadol? Was it mamish that they walked out with money? Halavai sheneitzeh b'atzmeinu. They weren't interested in the money. And yet, HaKadosh Baruch Hu was makpid, kiyum of ach kein yeitzei b'rechush gadol. Because if money is viewed properly, like everything in this world, kol davar gashmi ba'olam hazeh, im mishtamshim etzeh b'kivun hanachon, im hakavanah nechonah, it's ruchni she'ein kamohu. They left with the rechush gadol. The pasuk means the money, but the pasuk means the ruchniyus also, and it's not a contradiction. But, V'yeshtamshu, they used it for the Mishkan. They used it for inyanim ruchniyim. Mameila, it's taka rechush gadol. It's not a contradiction. Smalot, they could take Mitzrayim's clothing, and with the right kavanah, what do they make from it? Bigdei Shabbos. Because, V'zacharta ki eved hayisa. I'll show you more. I asked you a question: what's the pshat, v'yish'alu? Why v'yish'alu? They know they're not coming back, so why v'yish'alu? So the truth is, there's many terutzim that the mefarshim say. One teretz the mefarshim say, that they anyway, that when they borrowed it, they borrowed it to return. But since the Mitzriim died, there was nobody to return it to. They met v'yish'alu. They had ktzas the trick, v'yish'alu. Lachsir, lachsir. I'm a metu. Oh, so I didn't understand that. Everybody died. What about the Yorshim? Tell me, did all the kids of these people go to war? Everybody, all the men went to war. Start with it with children, no? Here, take, take, and what's her name, this Indian, this Indian, this buta, whatever her name is. Who's her yorish? Her 19-year-old son. All right, good. Shows you how much seichel you need to be the head of a party over there. Unless you think he's Shlomo HaMelech, maybe Shlomo also started off as a little boy. All right. Az l'mi yachol lachzir? Layeladim? I don't understand. Yesh omrim kacha. Yesh omrim, sha'alu lachzir. Aval l'mi? Okay. Darachayim says, Hora'ah. Hora'ah. HaKadosh Baruch Hu did something that they should borrow, knowing that they're not going to return, and it's hora'ah. That's how the Darachayim learns. You're right, it doesn't make sense. Lahalacha, lahalacha it's not right to borrow when you know you're not going to return. It was a hora'ah, Or HaChaim. Rabbeinu Bechaye says, I don't understand the question. They owed him the money. They owed him the money. They worked for them. That's the story with, right, Alexander, you stole money, so what did they answer? What do you mean? We worked for you. What are you talking about? Since we worked for you. So in the yeshivas, they ask a kasha: are you allowed to take a pikadon, b'tofes a pikadon, to pay back for a chov? So there's a Ketzos in siman daled that says that you're not allowed to be tofeis. You're not allowed to be tofeis.

Pikadon, in order to pay back a chov. Someone owes you money, so you go over to him and say, Listen, you want me to watch for you something? And the next day when he comes, Sorry, I don't know what you're talking about. You owe me the money. Everybody does it, but you're not allowed to do it, okay? So this too was a tefisas pikadon to pay back a chov, unless you learn that they gave it to us. They gave it to us. Chen, it says in the pasuk, Hashem put the chen on, and they gave it to us. Maybe it's different. The Rashbam, the Tosafos, the Siforno, the Rambam learn v'yisha'alu doesn't mean to borrow, but v'yisha'alu means to give a matanah, to give a matanah. So let me ask you a question. So say straight out, Take! Finished. Playing around, v'yisha'alu, I should borrow. You know what I hold? I hold as a lesson. HaKadosh Baruch Hu wanted Klal Yisroel to understand that any money that comes to you is not yours. It's borrowed. It's lent to you. It's on loan. You hear? HaKadosh Baruch Hu amar lahem, Shichchu. Shichchu et hakesef, b'Toros she'eilah. You know where the problems that people don't want to give money for tzedakah, you know where it comes from? Hefker. Because he thinks it's his money. That's where it comes from. How can I give my money? Ech ani yachol? Hakesef sheli, avadti kol kach kasheh bishvil zeh. But if you know that it's not your money, if you know that it was only loaned to you to pay back for tzedakah, to give it for the right causes, yish'alu, yishmeisrei, the Eibishter wanted it should be taking, take it. And even if it's schar avodah, but it's b'teiras what? Yish'alu, yishmeisrei. With this, I want to say pshat also: daber na b'oznei ha'am. What does it mean, daber na b'oznei ha'am? Huh? Where else do you want to talk? You want to talk to his eyeball? Where do you want to talk to? Daber na, daber na loud, no? So many mefarshim learn—I saw this in Torah learns like this, but the truth is it's way before him, I don't know, he doesn't quote, but it's way before him—that you have to understand, shelo yomar oiso tzaddik. What shelo yomar oiso tzaddik? He says pshat like this, listen carefully. Avraham Avinu was very upset that Klal Yisroel remained this long in galus. And why did they remain so long in galus? Chazal tell us that Moshe Rabbeinu said, Dalturim, snitchers, right? Because when it says that mi samcha l'ish sar v'shofet aleinu, ooh, people heard about it. Dalturim, people are snitching, people are saying over. There's no yeshuah. There's no—now I understand why they're in galus. How is it possible that they should borrow the money? Knowing that the navigator returned it, and the teretz is, it was a secret. Which means they came and said, We're lending. Lend us the money. I'm sorry, we're borrowing. Lend us the money. It was a secret plan to actually take. So the fact that they didn't go and snitch to the government, like we find many people do in Los Angeles, right? Right? They don't know what I'm talking about. There would be Jews wearing wires, wires. They would sit there with the wires. What? What? You're taking money for borrowing? What? So, shelo yomar oiseh tzaddik, the tzaddik Avraham Avinu shouldn't say, Wait a minute, what happened to v'acharicha yeitzei b'rechush gadol? It didn't work out. Why didn't it work out? Because there's dalturim. And that's the daber na b'oznei ha'am. It had to be secret. Kach katuv b'sfarim. If you want, there's Naim LaTorah has a sefer called Hadeiv HaDibur. Yeah, יש לה ריחוק גדול. On this thing. And the truth is, krakidmai Rabbeinu, it's brought down in the sefer Mishulchan Gavoha. If you want, there's a sefer Mishulchan Gavoha. There he brings from Rabbeinu this pshat, the dalturim and daber na b'oznei ha'am. It had to be a secret plan.

Sipur shalem. All right. You know what I would say the pshat is? They were told mixed messages. They were told to take it, but they were told to borrow. They didn't understand what it is. She'alti utchal. Why HaKadosh Baruch Hu asah kacha, that they should borrow knowing that they'll return it? Mah pshat b'zeh? Tell me, when you want to give someone mussar, when you want to teach him hashkafah, where do you talk? What's the lashon? Whenever you want to discuss something in mussar, huh? To the lev. Where else do you talk? You know, Yehuda wanted to give Yosef mussar. What does it say, the lashon? Vayedaber na davar avdecha... You know, when you tell something to somebody, that's one thing. When you explain to him tochachah, it's b'oznei. Daber na b'oznei ha'am hazeh. Teach them. Bemadrich them. Give them tochachah and mussar. It's the first time now there's a nation that's becoming rich. They have to know, v'yish'alu ish me'et re'eihu v'ishah me'et re'utah. It's borrowed money. You're not taking it, you're borrowing it. You're not taking it, you're borrowing it. What's the pshat that the Eibishter made that they should have to answer for the money? Years later, Alexander came and said, You're ganovim, you're stealers. Money was stolen. Why'd they answer? We worked for you. Why did they have to answer? You know what the pshat is? When the money is not used properly, then it's not called yours. If you don't make a bracha, you don't make a bracha, you eat food, what's it called? Stealing from HaKadosh Baruch Hu. What do you mean? I worked for it. What are you talking about? Stealing? You have to understand what it means, Hashem gave me. What does it mean, Hashem gave me? Hashem gave me means it's borrowed, it's loaned to me, and I have to recognize who gave it to me. If I don't, people will come and say, What do you mean, ganav ata? What do you mean? But I worked for it. So what? So what? Listim ata. What do you mean? Same thing with the bracha. What do you mean? I'm a ganav? I worked all day and I bought myself a steak. What are you talking about? How am I a stealer? Because it's not given to you, it was loaned to you. Hashem gave it to you. Daber na b'oznei ha'am. Ha'am. Notice the lashon ha'am. What's daber na? Daber na b'nei Yisrael. It's a very interesting lashon also. Daber na b'oznei ha'am. Not am. Look, tell me, you notice anywhere else, didayek, ha'im katuv ha'am anywhere else? Daber b'nei Yisrael always says, no? Nu? Huh? V'yetalam. He's telling you, speak to the am, what it means to become rich. When Klal Yisrael has money, you have to know pshat in money. What does it mean to have money? Daber na b'oznei ha'am, v'yisha'alu ish — it's only borrowed money. If you take a look, it says in the pasuk, Yud-Beis, Lamed-Hei. תסתכל בי״ב ל״ה: Uvnei Yisrael asu kidvar Moshe. Yeah, so what does Rashi say? Nu? Yeah, sheamar lahem, b'Mitzrayim. Okay, tell me, what does the pasuk say? Tell me what does Rashi say different than the pasuk. Rashi says the same thing. I don't see that. Isn't that what the pasuk says? Read me the pasuk. Uvnei Yisrael asu kidvar Moshe. So what do you want? So what is the machlokes on the pasuk? I don't see. What the pasuk says: They did what Moshe said. What did Moshe say? To borrow. So it says, Rashi, they did what Moshe said. Moshe told them in Mitzrayim to borrow. What are you talking... Which part of this Rashi isn't mefurash in the pasuk? And you know what the teretz is? Moshe was telling them, v'yisha'alu, that when they take it, they should take it.

There's a borrowed thing. Uvnei Yisrael asu k'dvar Moshe, vayish'alu. That they pakked did it al she'eilah. When they took it, they didn't take it, yes, we're becoming rich. They took it, Hashem is telling us to take money. Hashem is telling us to borrow the money from Mitzrayim. You hear? That's the Bnei Yisrael asu k'dvar Moshe. K'dvar Moshe, ka'asher tzivah Hashem. Now usually it says, Bnei Yisrael asu ka'asher tzivah Hashem. You notice something else. I once heard this from Reb Elyashiv. Reb Elyashiv once said a very nice diyuk. How does Hashem tell him to tell Klal Yisrael? Read the lashon of the pasuk. Yeah, yeah. Says Rashi, no, that HaKadosh Baruch Hu told Moshe, Bivakashah mimcha. No. Go ahead, no. Bivakashah mimcha. I ask of you, yeah? Continue. Hazhirem al kach. Hazhirem al kach. Lo yomar, Tzadik Avraham... Hazhirem al kach. Bivakashah mimcha, from you, azhirem al kach. So what is the bakashah? It's not even from Klal Yisrael, it's from Moshe Rabbeinu. Bivakashah mimcha. The Gemara actually says a few times. You know, bring me the Gemara. I want to show you the diyuk that he made in the Gemara. Here, so let me ask you like this: what's pshat, I ask of you, b'vakasha mimcha? What do I have to—I mean, just saying, tell the Bnei Yisrael that they should take it, or tell the Bnei Yisrael, I said, bakasha. What is he asking of Moshe Rabbeinu? And you know what the teretz is? He was asking Moshe Rabbeinu to teach it to them. This wasn't just tell them. Moshe Rabbeinu wasn't just telling HaKadosh Baruch Hu, b'vakasha tikchu. Hasirem al kach. Hayah tzarich lelamed otam, lhochiach otam, to teach them, teach them. Uvnei Yisrael asu lo kidvar Hashem, lo ka'asher tzivah Hashem es Moshe, but rather what? They asu kidvar Moshe, ech sheMoshe limed otam, ech rechush gadol. What's rechush gadol? Vyishaalu. And I have it—read the Gemara, read the Gemara, Daf tes amud beis, read the Gemara. Which part? Tes amud beis, bakasha mimcha. I ask of you. It's not, I tell you to tell them, please. I'm asking you. Why should Moshe want to do it? Hashem has to beg Moshe to go do it? Hashem has to beg Moshe to go do it? Rebbi Yoshiv asks this kashya. It's a kashya. Bevakoshu mimcha. I ask of you, please, that you should go and tell them, please. What? Nu? You know what the pshat is? It's not that HaKadosh Baruch Hu, Hashem didn't tell Moshe, go tell them. Go teach them. I'm asking you, teach them properly. Give them to understand. This is the first time they're getting rechush gadol. There's a sakana. Teach them. Teach them. V'yisha'alu me'eis re'eihu, that it's borrowed money. Uvnei Yisrael asu kidvar Moshe, like the words Moshe taught them. With this I'm going to explain to you, there's a meyudike kasha. Was Moshe mitzuveh in taking the rechush gadol? Yes or no? Pashut, yeah. Everybody was mitzuvah, right? So the mefarshim ask, those that didn't work, maybe they're not mitzuvah. Yeah, mitzuvah. Pashut, they were mitzuvah. You know how I know they were mitzuvah? Because it says that, take a look, chacham lev yikach mitzvos. Who's the chacham lev yikach mitzvos? Moshe Rabbeinu. Instead of taking the rechush gadol, he went and he took Atzmos Yosef. What's the chiddush? He wasn't mitzuvah. He didn't have to take any rechush gadol. So what's the big deal that he took Atzmos Yosef? Wait a minute.

Getting there. Wait a minute. If he wasn't metzuvah, so many mefarshim say he wasn't metzuvah, but he had the right to take. Everybody had—it was hefker. You had the right to take. Right. Lo haya metzuveh b'zeh, aval vadai haya yachol, u'bemakom shehaya yachol. Instead of being able to take money, he went to take atzmos Yosef. So that's the greatness of Moshe Rabbeinu. I would say a little differently. You know how I would say it? Moshe Rabbeinu understood what the rechush gadol really is. Moshe Rabbeinu understood what it means, v'acharei chen yeitzei b'rechush gadol. So you know how he was mekayem it? He was mekayem it directly by taking atzmos Yosef. Im haya metzuveh, like Yitro haya metzuveh. The teretz is, the rechush gadol wasn't the money. The rechush gadol, like the Chidushei Harim says, what? It's inyonim ruchniyim. Moshe Rabbeinu was chacham lev yikach mitzvos. He says, you know what? Why do I have to take money and the mishkan? I'll take atzmos Yosef. What's the lesson, rabosai? Let me tell you something. We can live in a world, physical, everything is my house and my car and my business, or we can live in a world where everything is really a rechush. You know, I was thinking to myself something interesting. How many people at the age of fifty talk about their first toy that they had? You remember the first toy you had? What about the toys now? You remember? How many people remember? The first bicycle he had. You remember the first bicycle? You remember? You think about it? You don't think about it. Big deal, first bicycle. Take all the gashmistic things in the world. It's not a richush. It comes and goes. You notice that when you move, I noticed that when I moved, my wife threw everything out of the house. Everything went. Me, I'm not that type of person. Why? Because I'm a big bal regesh. My grandfather was like that. My grandfather used to save rubber bands, pens, anything that he ever used, he saved. And I understood, where does it come from? Yaakov Avinu pachim katan. Yaakov Avinu was makpid on pachim. He was very rich, and yet he was makpid on any little thing. Why? So the mefarshim say because he knew it was given to him by HaKadosh Baruch Hu. Therefore, he had a special feeling, hakaras hatov, a special feeling towards the things that he had in his life. Okay, I'm like that. But your average person, right, time Pesach comes, we throw everything out of the house. You know what scares me? I see every time Pesach, right before Pesach, they have the trucks with the sefarim that they throw out. You know that? In Borough Park, on every avenue, there are truckloads. People throw out their sefarim. They're good sefarim. You know what the pshat is? They don't use them. It meant nothing to them. They had it on the shelf. They had it as a different color. They changed the color of the shelves, so they changed the sefarim, right? So everything goes. Right? What's the pshat? Because it meant nothing to them. Most of gashmiyus is that way. Tibai, out with the old, in with the new. A chadash, out. A person looks back and he never forgets Rosh Hashanahs and Yom Kippurs and days that he learned in yeshiva. Think about it. Tell me, you look back, I remember when I learned in yeshiva. I remember this about the yeshiva. I remember my tefillin. Ruchush. What's really, really wealth in this world, ruchush that he owns, is the dvarim ruchniyim, even if it's from gashmiyus, but it's ruchniyus that comes from the gashmiyus. You look back, you remember Shabbosim. You remember Shabbos. Tell me. I want you to know, I was once thinking about it. Do people remember weddings? I don't think so. I was thinking about it. I'm serious. Do you ever think back and say, Oh, I remember that wedding? I don't mean that. What I meant to say was, anything which is not affiliated with ruchniyus, it doesn't last long. Ruchniyus lasts. It's a rechush. You know, the Gemara tells us, someone wants to part from his friend, he should depart mitoch halacha. Should mitoch כך.

Only through ruchnius you remember, otherwise you forget about it. Friends that you had a good time with, meaning you ate together, you... chavrusas, you remember. You look back, you'll see in twenty years from now, you'll look back, chavrusa. It's nifla, it's a nifla. The real richush, ... yetzer hara comes and he covers it over and he confuses you, and he thinks, Yeah, I have this toy and that. I have a CD and I have a ... player and a ... all the gimmicks of today, what they have. What do they call that, Palm Pilot, this pilot. You're thinking, I have the newest equipment and the newest this and the newest that. It doesn't last long. Klal Yisrael was being taught how to look, hagisha, hamabat, איך להסתכל על רכוש, על עושר, על richness. דבר אל בני ישראל, דבר אל בני ישראל, what? דבר נא באזני העם. Speak to them. Teach them something. ... It's all borrowed. It's not real. It's not yours. Then it's possible to build a Mishkan with it. If not, you think it's yours, nothing good comes from it. Smalot. Why did they use it for? They used it for Shabbos. They remembered, וזכרת כי עבד היית בארץ מצרים. They used it as בגדי שבת. Beautiful. Tafsofer. This is the pshat. שלא יאמר אותו צדיק. You know what the tzaddik's going to say? We need physical. Why? Because he was a tzaddik, and he understood when everything physical could be used for ruchnius. That's pshat, שלא יאמר אותו צדיק. Avraham Avinu was a real tzaddik. When he had money, what did he do with it? He was mefaresem the shem Hashem with it. Avraham Avinu was rich. Zevel pardeisos shel Avram. People said, We'd rather have the junk of Avram than the money of Avimelech. You know how rich Avraham Avinu was? You know how rich Avraham Avinu was? Yet, he used all his money. What did he use it for? Chesed. You know, he opened up a place where you— kol dichfin yeisei v’yeichol. He opened up a— Tell me, did you have to pay Avraham Avinu’s eshel? I was thinking about it. Was there payment involved? Chazal say that when you wanted to pay, he’d tell you, Make a bracha, right? Bench. I would love to find an eshel like that. Could you imagine? Guy opens up— he’ll close in three days, it will close. You come in there, everybody who wants could eat, and all you have to do is say, Hashem, kromi bogad navo. That’s all you have to do, okay? Make an osah bracha, what is it called? A yoshavah. Make a yoshavah for a thousand people. Yoshavah. Make a yoshavah for a thousand people, and all you have to do is say, Kromi bogad navo. That’s all you have to do, right? Hashem is great, right? All you have to do is say that. You’re an Arab? Come in here. Say it in Arabic. Say, Allah akbar. Come on, let’s go. Everybody inside. Everybody come in. Could you imagine spending all your money for that? That’s oisoi tzaddik, because he understood what money is for. He understood if Hashem gives me money, it’s lefarsem Shmo yisbarach ba’olam hazeh. Oisoi tzaddik is going to say, Ribbono shel— not as a tefillah. Not a complaint. ... He's going to come and ask. ... He's going to ask as a bakasha from me. Ribono Shel Olam, give them money. They need money also. Rechush gadol needs money too. And ein hachi nami, ein hachi nami. Peirush, the kiyum could have been without the money. But ... Avraham Avinu understood that the money is used for the right purpose. He's going to say, Ribono Shel Olam, and ein hachi nami. So the bizas hayam was taken very good, the klei kesef and the klei zahav and the smalos. That Moshe Rabbeinu said was dizahav. That caused the eigel because they didn't use it properly. They didn't utilize it properly. This is ... Mosai, take the gashmiyus in your life and view it through the eyes of Hashem. He gave it to me, gave it for the right reasons. Let me use it for the right reasons. Money is a good thing. Money is a good thing. Gashmiyus is a good thing. It's very nice, beautiful. Hashem ... if you view it as my money, mine, not borrowed money, my money, that leads you into terrible eigel and other things. ... We should have the ...

Physically, I give you a bracha, because I know here you have to give a bracha, and you also have to give a bracha to make parnassah. Parnassah, parnassah. Shetikablu parnassah, rechush gadol, aval rechush lo osher. Rechush gadol.