Vayikra: Korban Chatas, Asham, and Olah, Atonement for Shogeg, and Finding Favor with Hashem

Transcript

It's the beginning of the seder korbanos. Korbanos is a very integral part of the avodah, the avodah of the Beis Hamikdash, the avodah of klal Yisrael, bichlal. Tefillah, the davening that we have today, even though we don't have the Beis Hamikdash, is all revolving around the korbanos, reminding us, zikaron of the korbanos. Korbanos plays, as they say in English, a big part, an integral part of the avodah of the Yid. I believe it's important to understand the inyan of korbanos, not so much why, as we've spoken in previous years, previous shiurim, the why of a korban, machlokes rishonim, why korban, what's the point of korbanos. But this year I'd like to focus more on what of the korban. What is the olah, what is the chatos, what is the shelamim, what is the asham. And I begin with the Rambam in Peirush HaMishnayos, in the hakdamah to Seder Kodshim, where the Rambam categorically explains parshas hakorbanos, what the korbanos are, not so much why. Why, of course, is in the Moreh Nevuchim. Why korbanos, the Rambam explains already in the Sefer Moreh Nevuchim. But the what of the korbanos is here in the hakdamah of the Rambam of Seder Kodshim, which he begins, Ra'isi ledaber davar b'chalkei hakorbanos. I'd like to discuss, says the Rambam, the different categories of korban. And then he says, Ve'echlo mineihem kodem she'askol lefaresh haseder hazeh, and I will begin by giving you the different types of korban, and then we will go, says the Rambam, to the details, the halachos of those korbanos. So the Rambam brings, U'minei hakorbanos hein arba. There are four types of korbanos: hachatos, haasham, haolah, v'hashlamim, oi hadomeh lishlamim, or things which are domeh to shelamim. What does he mean by domeh lishlamim? There's a korban todah. Korban todah is like shelamim, so therefore it's not a category for itself. The four categories are, as we've mentioned, chatos, asham, olah, and shelamim, and those that are like shelamim. Ve'ein baToraheinu korban bishum panim. There is no other korban in our Torah, like korban yachid, v'lo korban tzibur. There's a los aseh echad me'eilah daled minim, except for these types, oi kulan, or all of them together, which means these are the four basic categories of korban: chatos, asham, olah, and shelamim. Now what is the difference between a chatos, an asham, a shelamim, and an olah? So olah is the beginning of the parsha of Vayikra, which is, Kulei laShem. It's strictly slaughtered and burnt, kulei laShem. There is no chelek, there is no part of it which is eaten. Olah, olah laShem, kulo laShem. It's all for the Rabbeinu Shlolem. Why would you bring a korban olah for? Rashi brings down in the beginning, nedavah. A person gives a korban olah as a nedavah. So the korban olah, which is the beginning of Parshas Vayikra, is olah laShem. And Rashi explains that the parsha is talking about nedavah, which a person gives as a promise to the Rabbeinu Shlolem. Not mechuyiv, not mechuyiv to bring a korban olah, but he brings an olah, meaning on his own, ba'limterel. He's menadev an olah. Let's go to shlamim, because the shlamim is very simple. Shlamim is, the way Rashi and the way the Rishonim explain, to bring shalom, peace, a peace offering between Klal Yisrael and the Rabbeinu Shlolem. Most of the time it was brought, for example, on Yom Tovim, shalmei atzeres, Yom Tovim, a time where Klal Yisrael connects to the Rabbeinu Shlolem, and therefore there was what? Halacha of shlamim, shalom, to bring a peace offering. I'm sorry? It was korban...

This is korban shlomim. This is korban shlomim. What is chatos and asham? Chatos and asham were strictly for aveiros, for sin. Strictly for aveira. This, rabosai, is the first Mishnah in Mesechtes Zevachim. The Mishnah says, Amar Reb Eliezer, hachatas ba'ah al chet. A korban chatos comes for a sin, v'ha'asham ba'al chet, and a korban asham comes for a sin. Therefore, we learn out a connection between the two: halochah lemaaseh, mah chatos pesulah shelo lishmah, af asham pasul shelo lishmah. Shelo lishmah — if you makriv the korban shelo lishmah, and I don't want to go into the detail what shelo lishmah wants, because that's a whole shailah in Mesechtes Zevachim, and it's a long topic for itself. But the point is that they're very much the same, and therefore they have the same halachos. And what makes them the same? Ba'al chet. They both come for an aveira. So an olah is not necessarily for an aveira, even though we will soon see, rabosai, that it is mechaper on aveiros. But it doesn't come as a chiyuv kaparah for an aveira, like Rashi himself — Rashi, the first Rashi. Ha'olah, d'var kasuv b'davar. Did you bring me the vayikra? Do I have it? Yeah, yeah, Rashi says it clearly here. Ha'olah, says Rashi, kiyakriv mikem korban laShem. Says Rashi, k'sheyakriv b'karbanos nedavah dibrah ha'inyan, pasuk beis. It's not chiyuv, but it's a davar. This is a voluntary present that a person gives to the Ribono Shel Olam. Does that mean that there's no kaparah? We'll soon see mefurash in the pasuk, and למעשה there is kaparah as well, which is associated, affiliated with the korban olah. But it's not chiyuv because of kaparah. Shlomim, avada is not because of kaparah. Shlomim is shalmei yontif; it has nothing to do with kaparah. Of course, maybe we'll see also in the Gemaras that it also brings kaparah. It's not a chiyuv for kaparah. Asham is ba — if you do lashon, ba al chet — it comes strictly because of sin, and so too chatos, and therefore its dinim are alike. So therefore you can ask a very poshute she'eilah: so why do I need two korbanos, two categories for chet? Let it be called a korban chatos. Why chatos and asham? If they're both coming for chata'im, olah is not a chet. Olah laShem, kuleh laShem, whatever it is. Shlomim is shalem, very nice. But if this is both for chet, so let it be one category of korban chatos. You like the kasha? You do like it. You should like it. It's a mefurash Ramban. Ramban asks the kasha. Says the Ramban in Vayikra, at the end of the parsha — I'm saying it clearly, because I want you to understand the yesod of our avodah, tefillah, is around the korbanos. It's a very important thing to understand korbanos, and there are categories in korbanos, and we have to know what the categories are. The pasuk tells us to understand what's the chiluk between an asham, a shlamim, an olah. Okay, so let's take a look. The bottom is in Vayikra, hei, pasuk tezvav. V'lo nisbarer, mah taam yeheim hakorbin hoechad chatos, l'sheim hoechad asham. Little פירוש השאילה from the Ramban. I don't understand what's the difference why one is called a chatos and one is called an asham. V'kulan yavo'u al chet, and l'maaseh they all come for an aveirah, so what's the difference? V'lo yuchal lomar, and you can't say, bavur shehachatos nikevah. Maybe because a chatos is nekeivah, and an asham is lashon zachar, which we'll soon see later on in the shiur, so therefore it's ba zachar, so we gave it a different name. You hear havamina, because chatos is nekeivah, so therefore it's ba nekeivah, masha'ein kein asham, zachar. He says you can't say that. You know why? Ki yesh chatos zachar. There's korban chatos which is zachar too. For example, se'irei Yom Kippurim. Many times you bring a korban chatos, se'irei Yom Kippurim. Now, v'ein lomar, and you also can't say, she'ein mipnei chomer hachet. You can't say it has to do with strictness of the chet, maybe less chet, smaller chet, bigger chet, ki hineh hametzora, because a metzora mayvi shnei korbanos. He brings two korbanos.

Shem ha'echad chatos, v'ha'sheni asham. Now you stuck. One aveira, two different korbanos, and you can't. But you see the Ramban. You know something? I love this Ramban. I love it. What am I supposed to do? You see how the Ramban talks to a ... Can't be a difference between chatos and asham because one aveira brings a chatos and an asham. Nice raya? Metzuyan. A metzora brings a chatos and an asham. ... But then the Ramban says it does have to do with chayiv. V'hanirah b'einai, ki shem asham moira al davar gadol. Asham does mean something very strict, asher ha'oseh yischayev lihyos shamem v'oved. That the person who sins deserves to be completely annihilated, completely destroyed. Milashon, ha'ashimem Elokim v'ha'ashmenu ... two pesukim. Lachein, ha'shemem ha'nachdu. The noshim. Chata. What about chet? Chet moira al davar nota bo min haderech. Chet means he moved. He moved from the path. He deviated from the proper path. Milashon, el asarah v'lo yachti. Now, I don't really understand the Ramban because he brought a very nice raya that it has nothing to do with chomer a chet from the halachos metzora. But af al pi kein, v'hanirah b'einai. Okay, but that's what he says, the Ramban. I'm not giving you a pilpul shiur. He talks to the Ramban. V'hanirah b'einai, asham worse. Chatos, no, a little off from derech, a little away from the path. What? It is a Ramban. I have a mahalach in the Ramban, but it's not for Sunday morning shiur. It's not the time to go through this Ramban. Al kol panim, al kol panim, this Ramban is telling us, ashein worse, and shlamim, and, excuse me, and chatos, nota min haderech. Now, rabosai, I have a shtikel problem. What's my problem? There's a halacha: chatos is only on a shogeg. Korban chatos is only on a shogeg. Asham, you bring se'ir nazir and se'ir shogeg. There is no such a thing as a korban chatos on a meizid. Hachatos ba al shogeg. Which shogeg? It's in the first Mishnah in Zevachim. The Rambam brings this keseider lahalacha, halacha lemaaseh: davar sheshigegaso chatos v'chayav al zedono kares, where the chiyuv is kares for the meizid, karet for the meizid, then it turns into what? Chatos for the shogeg. Ma she'ein kein, ma she'ein kein, asham, asham ba al hashogeg v'al hameizid. Now, rabosai, I don't understand. If the chatos is for the weaker aveirah, so how do you understand that for the meizid there's no chatos? If the chatos is for the nota min haderech, so then it should be a korban chatos. For the mezid as well as the shogeg. While the asham, which you did worse of an aveirah supposedly, according to the Ramban explains it, so therefore in such a case you shouldn't have a kaparah on the mezid. If anything, there should be an onesh for the mezid and a korban just for the shogeg on it. The svara is l'hafucha, no? Isn't the svara hafucha? You hear? Dafes, listen to the shogeg. It's a very pashut shogeg. If someone asks you, Chatas, asham, what's the difference? You know what you're supposed to say? Chatas, chatas is not that bad, not the min haderech. Asham? Asham, ooh, you hear? Lashon of the Ramban: moira al dofek gadol asher ha'oseh is chayav l'yishomem v'lo vadbo. You hear? Shreklach. So which comes out worse, the asham or the chatas? The asham is worse. So how can it be that the asham has a korban for the mezid and the shogeg, while the chatas, the mezid, you get kares for that, and for the shogeg you can bring a korban? Okay, the other way, it should be the other way around. It's a light aveirah, you should have a kaparah with a korban, finished. Asham, fakert, it should be that the mezid should be so bad you should get an onesh. Why is this the other way around? The chatas is only ba al ha-shogeg.

Chatas is only ba al ha-shogeg. The meizid of chatas is kares, then kippur. Yom Kippur is so chamur. Why is it kares, and then on a chatas, shogeg? Asham is the opposite. Asham means meizid and shogeg, you bring a korban. So it's mashma from kares that it's less, not more. Asham is asham metzora, for example, or the other, asham meilos, you mo'el bhekdesh. Charufa, if you... shifchah charufah, yeah? Your chatas is when the meizid is a kares, then the shogeg is a chatas. The opposite. The way the Ramban learns, it should be that the chatas should have a korban side for the meizid and a side for the shogeg, while the asham, which is worse, should have a tremendous side, should have a kares. Okay, they should have a kares for the meizid and a chatas for the shogeg. It's more as hafuchah. I'm saying the way the Ramban explains it. Now, bichlal we have to understand why taka is it that a chatas is only shogeg, and an asham is meizid and shogeg alike, even without the Ramban. What's taka the gedarim of shogeg? Chatas only for a shogeg, and asham is for shogeg and meizid alike. Okay. So, rabosai, listen to what I hold pshat, and then you'll understand korban chatas, korban asham. You'll understand the havanah behind the korban. What is a korban? We just started saying that an olah is ba b'nedavah. Ba b'nedavah. It's kulei laShem, right? Now, I want to show you more. It says, adam... Ki yakriv mikem korban. That's how Vayikra starts. Adam ki yakriv mikem korban. And the mefarshim—I saw the Alshich speaks about it—yakriv mikem. You want to be makriv yourself laShem. A person wants to get close to the Ribono Shel Olam, yeah? What? He's menadev. His heart pulls him to get close to the Ribono Shel Olam. Everybody says it: Adam ki yakriv mikem. Not say, Adam ki yakriv korban; mikem korban. From within you, that you're drawn, you're striving from the neshama to get close. Good, okay, whatever it is, I don't want to build on the drush of it, but it's nedavah, it's something that you voluntarily give. But then it says, v'nirtzah lo, l'chaper alav. Pasuk daled: v'samach yado... al rosh ha'olah. He puts semichah on the head of the animal. V'nirtzah lo l'chaper alav. Oh, so it's kaparah. I thought it's ba nedavah. I thought it's a voluntary movement of the heart to get close to the Ribono Shel Olam. Beautiful, beautiful. And zokt Rashi, what's pshat l'chaper? What is the mechaper on? On what? It doesn't say what. Do you see in the pasuk what? V'nirtzah lo l'chaper alav. Al mah? Lo katuv. Interesting. The korban olah, kiyakriv nedavah, you're giving to the Ribono Shel Olam, yeah, but where is v'nirtzah lo l'chaper alav? On what? Rashi: al aseh v'al lav ha'nitak la'aseh. There's no korban for aseh. For example, a person doesn't wear tefillin. Right? Is there any onesh for not wearing tefillin? Only an aseh. Or lav hanitak la'aseh. A lav that's right after it's an aseh, so there's no lav. For example, the heisek gezeilah shegazal. Don't steal, lav. If you steal, you return, so it's lav hanitak. That's fixed by an aseh. There's no lav. There's no malkus. No malkus. That's what the eiluz mechaper for. Then the Ramban. Ramban goes and says, brings from a Medrash Aggadah, that it's mechaper al hirhurei halev. A person has bad thoughts. He has thoughts of avodah zarah. He has thoughts of arayos. A person's flooded, flooded with bad thoughts. So the Ramban, that the kaparah is for, for the nirtzah lo, lechaper on the bad thoughts. I don't understand this whole sugya. To be honest with you, I פשוט don't understand. The first thing I don't understand: why didn't the Torah write clearly what it's mechaper for? All other korbanos, it says what it's for. Put the olah doesn't say what it's for. Why not? What? So the emes, the Rishonim is mashma it's mechaper for all the time, and it's even mechaper for the future aveiros that you do also. I don't want to get into it. It's a big shaila. It's a big sugya. A person can bring a korban olah...

Good on credit. Shoinim say good on credit also, but it's not really relevant. What's relevant is pshat in the pasuk. V'nirtzah lo, l'chaper al mah? L'chaper al what? When you read the pesukim, you should be me'orer the she'eilah, rabosai, so you should be the first one to be asking, What? What? L'chaper al mah? V'nirtzah lo, where did we say did an aveirah? There's not one word of aveirah here. V'nirtzah lo, it'll be good for him. V'nirtzah, Hashem will be happy with him. L'chaper al—l'chaper what? What aveirah did he do? Understand? So Rashi has to say it's an aseh and a lav nitak la'aseh and everything. And then the Rabban has to come and say terutzim—ooh, but, man. So the first question is why he doesn't say. Second question: what's pshat in the Ramban that it's for hirhurim? Why would the Ramban's מדרש אגדה not learn it's for aseh and lo sa'aseh? For everything we have a korban. So l'choirah there should be a korban for an aseh. So why is it that the Ramban, according to the Midrash Agadah—and the kashya not so much the Ramban, because he's quoting a Midrash Agadah—but what's pshat in this Chazal? And where does Chazal know it's from? Where did they know that it's from hirhurim? Where do you see? Bishlama Rashi is gevaldik because there's nothing else; he's going down the chain: kares, shogeg, certain aveiros, this, there's geder. So the only thing that doesn't have a kaparah—I think the Rishonim are maskim that way—the only thing that doesn't say clearly a korban for is for an aseh. Oh, mimeila, when it's blank and you have a left, what do we fill in? Oh, it must be for the aseh, because it doesn't say anything by the aseh. So mistama we deduce that if there is one korban that doesn't, it's for the aseh. Azoi zogt in the Rishonim in Rashi, but according to the Ramban, a medrash aggadah is a peleh, mamash a peleh. Where do we know that it's birur? Where do you see it in the pasuk? Where is it in the pasuk, asei? Where is it? Maybe you can shaila. Do you hear the question? Question number one: Why is korban olah not specific in the Torah for what aveirah? Stam a korban olah, v'nirtzah lo lechaper alav. Al mah? Lechaper alav for what? Lechaper alav, Mr. Kay, maybe lechaper alav because he treated his wife. How do you know it's lechaper alav? Maybe. Tzaddik, come on, tzaddik. You hear? What's lechaper alav? Lechaper alav on what? It doesn't say. Rashi tells me what is it. It has to be for aseh lo sa'aseh, and pashut, because we deduce if everything else is covered, it must be for the aseh lo sa'aseh. Okay. According to the Ramban, it's not even in the pasuk. Irhurim, vu, hirhurim, then hirhurim, but where does it come from? Okay. That's two shailos. Not Ramban. Ramban is quoting Medrash aggadah, but where does it come from? Hirhurim, what? Where? Where did it come from? Okay. The Ramban says a very nice pshat in this pasuk of v'nirtzah lo lechaper alav. Says the Ramban, v'nirtzah lo, it doesn't say this by any other korban. By all the korbanos it says lechaper, kaparah, kaparah, kaparah. Here the Torah stresses v'nirtzah. Says the Ramban, this is not a regular kaparah like we think kaparah. It's a retzon kaparah, retzon. I'd like to quote to the lashon of the Ramban. It doesn't just say, lechaper alav. It says, v'nirtzah lo, v'nirtzah lo. He says like this. Listen carefully. Aha? Okay. V'amar v'nirtzah, hoyah l'rabbeiseinu b'mashma'uyus hazeh, sheyechaper al hamezidim she'einam retzuyim lefanav. There are certain people who are not ratzui before the Ribono Shel Olam, not so ratzui, which means Hashem is not so happy with them. Hashem is not so merutzeh. What's the right word? Hashem is not... merutzeh, bivrit, the lashon kodesh, merutzeh. HaKadosh Baruch Hu אומר, מרוצה ממך. I'm happy with you, yeah? Ki hashogeg, because the shogeg, af al pi shechata, ratui Hashem hu. Choteh, shogeg, Hashem still likes him. Im kein, אי אפשר לו לכפר על המזידים, ולעשות על העשה ולא תעשה, שניתק לעשה. So therefore it has to find a meizid. Chazal had to find a meizid, a meizid of an aseh, ela she'einam retzuyim la...

What's wrong? Hashem's not happy with them. Vavur she'avru al mitzvasi, uvameh yisratzu? And lafneihem? B'doro ein hazeh, this present. If they bring this present, oylah, they'll become merutzeh by HaKadosh Baruch Hu. So Chazal searched for something which could be amazing, not a shoygig, amazing, that Hashem is not happy with you. And there's a geder called, I'm not happy. I can't say you did an aveirah that needs a korban. I'm not happy with you. Bring a korban that Hashem should be happy with you. And that's why he continues, the Ramban, v'yesi bagad b'vayikar rabah, that is going on Yirmiyahu alev. I believe that it's a continuation from this nekudah. Hashem is not happy. When Hashem is not happy with you, it's pashut, Rashi's saying you did an aveirah. Zogt the Ramban, hirhurei halev, that I cannot necessarily hold you accountable for, because it's not a ma'aseh. Yeah? It's not a ma'aseh. Ein HaKadosh Baruch Hu mitztaref machshavah l'maaseh, even though by avodah zarah in gilui arayos it is, machshavah is ra, mitztaref l'maaseh. Why? Because that itself is the aveirah. But we know lav she'ein bo ma'aseh, ein lokin alav. You could do an aveirah and there's no ma'aseh. You can't be held responsible, so to speak, as far as chet and onesh in this world without a ma'aseh. You know why? Because this world is olam hama'aseh. Oh, that's what I'm trying to show you. Even in arayos, there is nothing that we could come and say you get malkus for, because malkus is lav sheyesh bo ma'aseh. And the reason is because this is olam ha'asiyah. In this world, you do, you get punished. There's no ma'aseh, you can't get punished. Aye, l'maaseh, you're doing something wrong. This is, this is that the Ribono Shel Olam should happen to you. I say a bichtashtan in the pshat in the Ramban, and I believe it's not stam a farshtetan in the Ramban; it's pashut pshat emes la'amito, Torah miSinai. This is Torah miSinai. Pay close attention. Lav sheyesh bo maaseh lo lokin. Lav she'ein bo maaseh, ein lo. Why not? And the answer is, because in this world, you cannot be held accountable for onesh, onesh in this world, only through a maaseh, because this world is about l'maaseh. You did, you get punished. The next world, in Olam Haba, Hashem can, you know, judge your motivations. Hashem could judge your kavanos, your machshavos. But the Ribono Shel Olam is not happy with you. The Ribono Shel Olam is not happy with you. V'ra'isi bagadav, al yehuri alai. That's what pshat korban olos for the hirhurim. Once we understand that it's about ritzui, not about kaparah, it's about ritzui. Ritzui means even a machshava ta'ah. Are you with me? You hear klar? I hold it's emes la'amito. You do an aveirah, you did a maaseh, you get a malkus. You didn't do a maaseh, you can't get punished tangibly, do chiyuv, but the Ribono Shel Olam is not happy. He's not happy with what's going on inside. You do an aseh. You have to understand, what's the not aseh? Think about it. Aseh means what? You didn't do, right? What is aseh? Aseh means, I didn't do. Therefore, you can't be held responsible. How can I be responsible when I said I didn't do anything? But that's the problem. The not doing is the problem. Hashem's not happy. You can't get an onesh for that. Mimeila, Hashem's not happy. B'meizid, that's korban olah. That's the yesod of korban olah. Now, that's why he's saying, he first, he quotes the Rashi and the Chazal, Rashi and the Chazal, and then he quotes, I saw also a Medrash Aggadah, it's going in ... as a continuation of this yesod. Because it's about mezid, where you didn't do anything that you could be held accountable for. That's not saying. You see the Ramban. You have to read the Ramban. You don't have it in front of you, but the Ramban is saying, v'raisi b'aggadah, he's continuing. Once you say this yesod, then I understand it's even on ... It's one yesod, where you can't be ma'aseh responsible. There's a halacha called what? Ritzui. Hashem is not happy with you. Now you got to make Hashem happy, and that's adam ki yakriv mikem korban. You want to get close to the Ribono Shel Olam. He's not happy with you. You're far away. He's not happy with you. Mimeila, what? Olah. Ritzui l'chaper alav. This is a certain type of ...

A kapara, which is not a kapara that you have an onesh chiyuv, but a kapara where Hashem's not happy with you, and you need to be meratzeh HaKadosh Baruch Hu. This, rabosai, is what I think is the pashut pshat. What is it? Let me explain to you now. Let me explain to you, be'ezras Hashem yisbarach, in a broader, maybe more deeper and more clearer understanding of the entire parsha of chatas and asham. And we will use this yesod that there's two types of aveiros. There's an aveirah where you can be held responsible for. You did, you're responsible. You're also responsible for what you didn't do and you should have done. Something is missing with your kesher, with your relationship with the Ribono Shel Olam. Okay? This is the yesod of what we see. This is the yesod of what we see by the Ramban of korban olah, okay? That an olah is where maybe the ma'aseh is not there, and therefore we can't hold you guilty, but we can hold you guilty that there's something wrong. Epes is nisht in gantzen, your relationship, your kesher. I believe that the korban chatas and asham falls along the same lines as well, and I'll explain to you what I mean. A korban asham, the word asham, asham means guilty. Guilty. If you did something, let's use the word in joke of a crime, you did something bad. Chatas. The root word of chatas, rabosai, of course, is chet. What is the explanation of the word chet? Chet is chisaron. There's something missing. Pay close attention, rabosai. I hold this is emes la'amito. Asham is guilty. I do something wrong, I'm guilty of it. Chatas is chet. Chet does not mean sin. Chet means chisaron, and I'll prove it to you. I have rayos from Tanach, from many places, and I'll just take out two which are so clear and so maybe obvious, obvious and also well known. You know, Yehuda was begging Yankev Avinu that he should let him take Binyamin down to Mitzrayim. Yehuda—so Yankev Avinu didn't want. He tells him, Listen, I take my two children and I make them an arev, anochi arvenu. Actually, Reuven said it—forgive me, Reuven said it—but Yehuda said a lashon like this: Anochi arvenu, miyadi tevakshenu, right? And then he said, Vechatati lecha kol hayamim. In Bereishis mem gimmel tes, you have it, Bereishis mem gimmel tes. Anochi arvenu, miyadi tevakshenu, im lo heveisiv, if I won't return you Binyamin, vechatati lecha kol hayamim. I'll sin to you all the days. Tell me, we sin to Yankev or we sin to Hashem? What does it mean? What is the translation of the chatosi l'cha? I will sin to you all the day. What does it mean? It sounds good. I mean, it sounds like, I'll sin, I'll be a sinner to you. There's such a metzius, such a nusach. So be'emes, the Rishonim have a hard time explaining the words, the chatosi l'cha. What does it mean? So Rabbeinu Bechaye learns, the chatosi l'cha, I'll be called a sinner. I've done something wrong to you. Ani Hashem l'cha. I was bad to you. Tell me, can we close the... What does the chatosi l'cha mean? I'll be called a sinner. Can't mean literally I sinned to you, right? You don't sin to a father. You can sin on the father, about the father. Aveiros to Shamayim. Says Rabbeinu Bechaye, I will be called, you hear? I will be called a sinner. Be'emes, Chazal in Maseches Makkos, daf yud aleph, learn out from over here that a cheirem, al tenai is a cheirem. Why? Because the truth is what? He returns him. Yankif got back Binyamin. But he said, vechatosi...

On the condition that I will return him, even though he did return him, it's al tenai. Cherem al tenai is a cherem. And from here we see that Yehuda was menudeh, he was in cherem, and all the years he was in the midbar, his bones were shaking because he was in a cherem to Yankev Avinu. Now it's interesting, where did the word cherem, Chotasi is cherem? Interesting Gemara. Here, Gemara. You see, rabosai, this is how I like to learn. I like to learn pshat. The Chotasi l'cha, you can read the pasuk and you know what it means? Tznasi. Hey, you sinned to you, ... very nice. And the emes, Rabbeinu Bechayei learns like that. It doesn't mean more than it's a nusach. It's a language to say I did something wrong to you. L'maaseh, the Gemara in Makos learns that he meant nidui, cherem. How does the word Chotasi mean cherem? No, Chotasi means cherem? Where did you see that the word Chotasi means cherem? Younuv the Chotasi means cherem? Gemara in Makos, daf yud aleph. The Gemara says, you see that a cherem on a condition, because Yehuda said he'll be in cherem. Where did Yehuda say it? I'll tell you even more, rabosai. You want to hear more? What does the word kol hayomim mean? I'll be sinning to you all the days. What does it mean, all the days? So pashut it means l'olam, forever and ever, you know. Rashi brings down a Chazal, olam haba. I will be Chotasi l'cha even in olam haba. Do you know what that means? How could you be Chotasi in olam haba? How does it mean? What is the translation of the words, the Chotasi l'cha? I will be a sinner to you in Olam Haba. Yachol, you know the answer to this question? Unbelievable question. What does it mean? What does the chatasi lecha mean? I will sin to you. Well, what? Cheirim in Olam Haba. What does it mean? So the emes is, if you take a look, the Rishonim have an interesting mahalach. The Rishonim say, I will be meruchak from you, that I will not be mekushar to you. Which means, in Olam Haba, even there, I will not be connected to you, v'chatasi lecha. Yeah? Let's analyze. What is he saying? V'chatasi, and I will be sinner to you. How do you sin to the Ribbono Shel Olam? About the Father. You don't sin to the Father. So here we have a Gemara that tells us it means cheirim. And then we have a Chazal that tells us that even in Olam Haba, the Rishonim explain that we won't be connected in Olam Haba. V'chatasi lecha means I won't be connected to you. What does it mean? Rabosai, the word chet means, sorry, missing. That's all the word chet means, missing. V'chatasi lecha, I will be missing to you because I will be in cheirem, I'll be menudeh. I won't be able to come to you. I won't be in front of you and with you because I'll be disconnected from you, cheirem. V'chatasi lecha could be in Olam Haba too. I won't be connected with you in Olam Haba. Finished. Now, you want to know what that means? There are plenty of Baalei Kabbalah sitting here. For example, Mr. Kaiker will explain to you in Olam Haba what it means to be connected to Yaakov Avinu. I don't know. Too deep. To me, it's even deeper than that. I don't know. I don't know what it means. You can open the window, I appreciate it. I don't know what it means. But whatever it is, I know the translation. What is the translation? Lechatasi lecha, minutak, chasar, missing. I will be missing. Why will I be missing? Because I'll be in cheres. I'll be missing. In Olam Haba, I won't be able to be connected. I will be missing from you in Olam Haba. You know where I got this from? It's a mefurasha pasuk in Tanach. You ready? In Melachim Aleph, there's an entire story that Adoniyahu tried to take over the melucha from David HaMelech. He tried to be the melech after David HaMelech. He was one of the sons. Not Avshalom, not Adoniyahu. Avshalom is a different story. Avshalom was b'chayei David. But after the misa of David, Adoniyahu wanted to become the melech. So what happens? So Shlomo HaMelech's mother comes and starts to taina zechus, so to speak, to complain to David HaMelech.

What do you mean? Shloime is supposed to be the king. Basheva, so Basheva comes, and it says like this: Vatoimer adoni, atah nishbata baHashem ki Shlomo b'necha yimloch acharai. You promised me that Shlomo will be the king. V'atah, hineh Adoniyahu meloch. In the beginning of Melachim, Adoniyahu is the king. Vayizbach shor u'meri v'tzon l'rov, vayikra l'chol bnei hamelech. He made a whole inauguration party, you hear? Adoniyahu is the melech. Check. What happens? V'atah adoni hamelech einecha koisrot. Everybody's waiting on your response, who should be the melech. Now listen to pasuk chaf aleph: V'hayah kishchav adoni hamelech im avosav. It will be when Adoniyahu—I'm sorry, when the Adoni hamelech, excuse me, Adoni hamelech will die, David, you will die. V'hayisi, v'hayisi, excuse me, v'hayisi ani uvni Shlomo chataim. What's this? It has nothing to do with sin. It has nothing to do with aveiros. Look at the heilige Rashi: chataim, chaserim, u'menuin min hagedulah. If you take a look, Melachim Aleph, Aleph, perek Aleph, pasuk chaf aleph, aleph, aleph, aleph, with a chaf there. Now, what is the chataim? So the Radak learns, megurashim min hamelucha. Megurashim. The word chataim is expelled. Then he says, v'yesh mefareshim, im lo yeh bni melech, galui avon, yilanu yomar kimnei avon, meaning people will say we're sinners. So it has to do with chatoyim. Azei learned the Radak, you hear? He'll say, you know why Shloime didn't get it? Because he must have been a big baal aveirah. Finished. Pshat? Yeah. Pshat, he's a baal aveirah. So the word chatoyim either means megurish, or the word chatoyim means what says the Radak: it means sin. Rashi doesn't learn like that. Rashi says chaserim. And the Metzudas David, and the Metzudas learns very pashut, chaser means he'll kill us, so we won't be here anymore. You hear? You hear the different pshatim in the word chatoyim? Chatoyim either means megurish, or chatoyim means sinners, pshat. But the Rashi, Rashi learns that chatoyim means chaserim, chaserim min hamelucha, minuim min hagedulah. The Metzudas learns pshat pashut, chatoyim, we'll be missing. You know why we'll be missing? Killah. The minute you die, at the end, you'll come to killah. So what do you see the word chet means? Chaser, missing. What is this? In oursham, I believe, is when a person does an aveirah and he has to bring a korban. It's a terrible aveirah and he has to bring a korban. A chatos. Chatos means something is what? Something is missing. Something is missing. Lefizeh, I'll explain to you why a chatos is on a shogeg, that I do an aveirah on a shogeg, something's missing. Chisaron. I bring korban chatos. In oursham is for what? It's for an aveirah, meizid, a shogeg. Nu? No, you with me? Come on. I saw your mind wander a minute. I don't blame you. I'm tired also. What does the word chatos mean? So we see chatos is sinning of... name. The word chatos means something else. The word chatos means missing, chisaron. Zogt Yehuda, v'chatosi lecha, I'll be missing you all the day. Cheirem, and I will not be mekusher to you. It doesn't mean sinning, sinning, aveira, aveira. V'chatosi lecha. V'haya ani u'vni Shlomo chata'im. Chisaron, zogt Rashi, zogt the Metzudas. Missing. Chatos is not a shogeg. Shogeg, what did I do? Yeah, something's missing. Asham is an aveira. The meileh, shogeg u'mezid. Chatos is not on a shogeg. And now let me explain to you what's missing now. Now let's understand. So what's missing on a shogeg? I'm forced to shogeg, so what's missing? Rabosai, let me tell you over an interesting nekudah. If you take a look in Parshas Chatos, which comes for shogeg...

This week's parsha, I want to show you that l'choira there's a problem. Take a look at perek daled. Now everybody take out your Chumashes, because we're going to learn Chumash now, pesukim inside, and then you'll know Vayikra properly. How is pasuk chav-zayin? V'im nefesh achas techeta bishgagah. So you chayta b'shogeg, right? Me'am ha'aretz, ba'asosah achas mi'mitzvos Hashem asher lo tei'asena, v'asham. Pasuk chav-zayin, perek daled, pasuk chav-zayin. You have it? V'im nefesh achas techeta. What's techeta? Chatas, korban chatas b'shogeg. This is the parshah of chatas b'shogeg, yeah? And then it says, asher lo tei'asena v'asham. Rabban, I thought it's two different things. Huh? What? How can it be chet, techeta, korban chatas, and then v'asham? Nu? Not a problem? I thought you said the word asham is much worse, and the word chet is much less. I don't understand. I thought you'd be up in arms by now already. You don't hear what's going on? You said v'asham doesn't refer to korban chatas b'shogeg. Isn't the word asham not in its proper context, Rabban? What happened? Rabosai, let me tell you over a pelledike alshich, tovah shel peleh gevaldik. And it gives us an insight into what a korban chatos is. And then we'll understand why a chatos is for a shogeg, that there's a chisaron, and the difference between a korban chatos and a korban asham. You ready? Let's talk. Please take a look, rabosai, in the beginning of the parsha of korban chatos, which is pasuk aleph of perek daled. Vayedaber Hashem el Moshe leimor. Daber el Bnei Yisrael leimor, nefesh ki techeta bishgaga, mikol mitzvos Hashem asher lo te'asenah. A person will sin, and you'll do one of the mitzvos Hashem asher lo te'asenah, v'asa achas mehenah. This is the parsha of chatos for a shogeg. Nefesh ki techeta bishgaga. Yeah? Rabosai, let me ask you, why does it talk about nefesh? Nefesh ki techeta. Nusach here, nefesh, soul. What is it, the pulpit rabbi? Pulpit rabbi talks of soul and the spirit. What's nefesh ki techeta? So the Ramban is me'ayer this shaila, and the Ramban says this person didn't do it with a machshava. He lacked the machshava because he's a shogeg, right? Where is the machshava? The machshava is in the nefesh. So therefore it's nefesh, meaning without the machshava, he was a shogeg, he was a nefesh ki techeta. The nefesh, without the machshava, is a shogeg. That's what it means, nefesh ki sachta bishgaga. The nefesh is the person with the machshava, and usually it's a nezek something. Here, this nefesh, this machshava was a shogeg because he didn't have the machshava. Ooh, Ramban. I mean, because you don't believe me. You think I'm telling you over some kind of kabbalah. Nefesh ki sachta bishgaga, but burei yoys ha-machshava minefesh. The machshava is the nefesh. V'hi ha-shogeges. It's the nefesh which is the shogeg, yeah? It's like a negative plus. The machshava, yeah, but the shogeg not, so it's nefesh ki sachta bishgaga, yeah? The nefesh, the machshava, but you didn't have a machshava, yeah, it's just b'shogeg. V'taam ha-korbanos al ha-nefesh ha-shogeges, says the Ramban, and you want to know? The whole idea of korban is for the nefesh ha-shogeges. Why? Mipnei shekol ha'ma'amin sheyelidu gnai ba-nefesh, it does something to your soul. Even though it's only a shogeg, but it did something to you. V'lo yiska lehakbil pnei yotzro, rak b'yotzer tahorah. It can only accept and be mekabel the Shechinah, the tremendous Shechinah that's in a person's heart, the Shechanti b'socham. It can only get it if it's tahorim yikachat, which is the Ramban from before that we spoke.

That it can't be רצו, you can't be connected to the Eibishter with חטאים. Nefesh kishachta. You like it? That's fine, I'm bad. Even if you don't like it, it's too bad on you; it's a Ramban. Nefesh kishachta. Now, boys, I'm going to tell you another pshat why it says nefesh kishachta. Again, you hear the shaila? Shaila number one: how can it be that when it comes to korban chatos b'shogeg, it says chet, shogeg, v'asham? It can't be chet and shogeg and asham; it doesn't go together like the Ramban. Shaila number two: why is it that in the beginning of the parsha, nefesh? Now let me tell you over a host, a whole host, slew, as they say in English, of shailas that the Alshich HaKadosh asks, and the truth, every one is a piercing arrow into the pasuk. Vayedaber Hashem el Moshe leimor. What's daber el Bnei Yisrael leimor? Again, Vayedaber Hashem el Moshe leimor. Hashem spoke to Moshe. What, leimor saying? Saying to what? Say to Klal Yisrael. So how does it repeat itself? Daber el Bnei Yisrael, leimor. But what's this daber el Bnei Yisrael leimor? What is the second pasuk? Now, nefesh. I asked you why it's saying nefesh. The Ramban has a whole ... Torah, we'll soon see, a different pshat maybe. Ki sechta bishgaga, mikol mitzvos Hashem asher lo se'asenah, v'asa achas meheinah. What? That's how you write a pasuk? Here, pasuk? Ki sechta bishgaga, ki shogeg, mikol mitzvos Hashem... אשר לא יפסדנו, ועשה אחת מהנה. It should just say, ועשה אחת מהעבירות, talk to the point of one of the mitzvos Hashem that you're not allowed to do, and he did one of them. That's... If I had to write an essay like that, I'd fail. I'd fail right away. If this was a test in class, I did one of—yeah, bakisim backwards. Did one of the things I'm not allowed to do, I did it. That's it. I did one of the things I'm not allowed to do. Finished. The beginning, perek daled: וידבר ה' אל משה לאמר. Pasuk beis: דבר אל בני ישראל לאמר. What is in pasuk beis that's not in pasuk aleph? וידבר ה' אל משה לאמר. דבר אל בני ישראל לאמר. Then it says, נפש, what nefesh? What's the poor soul? That's what it is, nefesh, a poor soul. You know who talks like this? The goyim, the busy talking, the poor soul. You know why? Because as a person, they behave terribly. They hate each other. They hate the person. But once they talk about the soul, oh, may he rest his soul, his soul be rest in peace. No, but have you ever noticed that? Bush, lehavdil elef havdalos, hated Arafat, yeah? Hated Arafat. What happened? When they told him that Arafat was halach l'olamo, or whichever he went to, I don't know exactly where he went, whoever it was, holach, whatever, his underworld, wherever he went, what was his response? May his soul rest in peace. What's the pshat? I hated you, but your soul is something else. The Christian is very busy, the soul is... This world, I kill you, I hate you, I could shoot you, but the soul is a neshama. Nefesh, the poor soul. You know, in America, almonds, when they give out tzedakah, you know how they call it tzedakah? Could you give almonds? What do they call it? Not almonds. Arms. Elms, arms. What's it called? Arms for a poor soul. Poor soul. Because I'll say better that I could kill it; I wish to get run over by a car. But as long as the soul... oh, for a poor soul. You ever notice that? Arms. What is it called again? Arms. Arms. I thought it's arms. Arms means proofers. That's how they give tzedakah. They say the arms for a poor soul. What's poor soul? Because for a poor person, they don't care about the person. They hope that the person gets run over twenty times so they can enjoy it and watch it again and again. But for the soul, that's different. Bless be his soul, may his soul rest in peace. The biggest sign of you is that you wish you could put a atomic bomb and blow him up to a thousand pieces. But when it's soul, that's something else. What's nefesh? What's... You think the Torah is talking what, lofty, himmelreich? Kind of looks like nefesh. And you see the Ramban was bothered by this. You see the Ramban was bothered by this. And what does he say? He says, ... What does it mean? Now another...

If you notice, the pasuk continues without telling you what happens to this person who did a nefesh bishgaga. What happened? Pasuk gimmel. What's the next pasuk? It should be what's supposed to happen to him, right? What should be pasuk gimmel here? His korban, right? It doesn't say what he should do. He goes to another story: v'hakohen hamashiach yachta l'ashmat haam. When you read the pesukim, I mean, the Alshich is telling, he's talking to you. It's not a pshat. If a person sinned and he did an aveira, okay, now, v'hakohen hamashiach, what happens at the end of the story? Stop! Stop, everybody, stop! I want to bring another story into the middle of kohen hamashiach. What happened? And if when does it continue? Pasuk chazayin: im nefesh achas techeta bishgaga... That's this pasuk. Bnei Yisrael, nefesh ki techeta bishgaga. So then he goes through kohen hamashiach and a navi and a nasi, maaseh asher nasi yecheta, everybody doing chataim. And then he goes back to pasuk chazayin, what happens b'shogeg. Then nefesh achas techeta bishgaga... Then he asks a gevaldige she'eilah. Dikduk doesn't... Nefesh achas techeta. That's lashon zachar, lashon nekeivah. Nefesh is a lashon zachar or nekeivah? Lashon nekeivah. Nefesh is nekeivah. Techeta is nekeivah. Me'am haaretz, ba'atzmah is nekeivah or zachar? Atzmah is nekeivah. Achtah mitzvas Hashem asher lo sa'asenah. Sa'asenah is nekeivah or zachar? Nekeivah. Va'ashem is lashon zachar or nekeivah? Lashon zachar. Rabosai, I saw this Alshich. I thought I was going to dance. You have no idea how great the Alshich was. Va'ashim is a lashon of zachar. Ve'ashma is a lashon of nekeivah. Ve'ashim is a lashon zachar. It's hafla, fellas. Hafla, fellas. It can't be tied. You have to keep the סמך. No, I don't understand it. Why don't you understand? Why? Which part don't you understand? In that pasuk, ... Bishgagah, ve'am ha'aretz, ba'asos — all this is the case. Asher lo yesah ... the keivah. Ve'ashim is a lashon zachar. What happens? You want to know something? It's hafla, fellas. Do you hear Mr. Kaika? You hear? You're listening to an ... You want to know something? Maybe we should learn more ... I hope we should learn. We're not learning enough ... You listening to it? You listening? Okay. Daber bnei Yisrael leimor. You hear? In the first pasuk. You have it? You with me? Daber bnei Yisrael leimor, pasuk beis. Nefesh — nefesh, the keivah, zachar, the keivah. Ki techeta — the keivah. Bishgagah ... asher lo yesah ... the keivah, zachar. Ve'asah — zachar. Oh, you say, what's the zachar? You want to know something? You read the pesukim, it's a mistake. Without this ... you're in trouble. It should be ve'asasah me'achas meheinah. Unbelievable. You have to appreciate with me what's going on. You have to. I'm sorry. It's pesukim. You're reading a pasuk. It doesn't clock. Ve'asah achas meheinah. Okay, that's. Let me tell you over the teretz. What? Not a question. What? But what? It's not even questions. You read the pesukim, they don't read. There's no pesukim here. Daber Bnei Yisroel leimor. What are you talking about? What daber Bnei... where? What? You just said, Vayedaber Hashem el Moshe leimor, daber Bnei Yisroel leimor. What are you saying? Nefesh ki secheta. What nefesh? What are you talking about? Here, Mikol mitzvos Hashem asher lo tei'asena, v'asa achas meheinah. That's how you talk. He did one of the aveiros of Hashem and he said not to, and he did it. I don't... you tell me later. Wait, I don't know what you're saying. Later, later. Then it comes to what? V'asa. V'asa is zachar. V'ashim is zachar. You're talking about nefesh, which is only נקבה. It's talking about נקבה. And then you don't even talk. In the middle you start talking about Kohen Mashiach. How did Kohen Mashiach come in here? This is a separate parsha, Kohen Mashiach. Zogt the Alshich, and I have to tell you, rabosai, a haflah. He says, you know what a person is going to say? I did an aveirah b'shogeg, so, so, I'm a tzaddik. What did I do wrong? I'm a shogeg. I'm a shogeg. Vas? Vas habich ketan? What did I do wrong? How are you making me into a sinner for a shogeg? And the answer is, only a goy talks like that, zogt the Alshich. A Yid has...

I had to learn to talk. And if I did an aveirah b'shogeg, it's a siman that there's something wrong inside my nefesh. There's something missing, something's not right. Ma b'hemtos shel tzaddikim, Ein HaKadosh Baruch Hu mevi takalah al yadan. If a person is a tzaddik, the Ribono Shel Olam wouldn't even make his behemah make a mistake. If I made a mistake, what's the siman? Something is not right. You hear an osich? Nefesh. Listen to the pesukim now. Vayedaber Hashem el Moshe leimor. Daber el Bnei Yisrael leimor. Teach the Yidden how to talk. Daber el Bnei Yisrael, zogt Dalshen. Speak to the Yidden, leimor, that they should say, Nefesh ki secheta bishgagah. They have to learn how to talk. Another person says, What? Not my fault. I'm sorry. How do you say? I screamed. I pleaded insanity. I pleaded not guilty. Everything's insanity. Is that right? But it's still not an excuse. They're not wrong, but it's still not an excuse. Lying, it's not, but it's not an excuse. What's the pshat? You did an aveirah. There's something wrong. Something's missing. Daber el Bnei Yisrael, leimor, zogt Dalshen. Teach them that they should say, Nefesh. There's something wrong with my nefesh ki secheta bishgagah. Mikol mitzvos Hashem asher lo sa'asenah, v'asah now, me, not the nefesh, v'asah achas mehenah. I did something wrong now. We're talking about two times of an aveirah. There was previous problems. There was previous chisronos. There's something wrong that I've done, things I shouldn't have been doing in the past. That's the nefesh. And then, v'asa now achas meheinah. That's why the pasuk speaks, Mikol mitzvos Hashem asher lo sa'aseh. You did something wrong. You're not right. Something's missing. Epes is missing, chisaron. V'asa achas meheinah. Now you're doing an aveirah. Same thing by the ashir. Huh? You're doing—you, v'asa, not your nefesh. You're doing an aveirah now b'shogeg. But how did that come? That came because the nefesh did something asher lo sa'sa'no previously. Epes felt. The point is, it's klois hanefesh. I can't explain how beautiful this is. Zot the Alshich here too, v'im nefesh achas techta bishgagah me'am ha'aretz. B'asosa achas mitzvos Hashem asher lo sa'aseh, v'asa now. He did something in the past, and meileh what happened for ashir now—we're talking about a shogeg. Now, rabosai, let's discuss the sugya. V'asa and chatos is two different sugyas, pashut. The chatos was chet, something's missing from before. We're talking about previous things that he did, and those previous things caused what? V'asa, he's doing something wrong now, shogeg. It could be meizid also, but the point is v'asa, his ma'aseh now is not the chatos of before. We're talking about something else. Medabrim al chisaron sheyesh banefesh, meha'avar, from the past. And then it could be b'shogeg, meizid, whatever it is. It could be whatever. V'asa over here, the means b'shogeg, because asham could be shogeg and meizid together; it doesn't make a difference. But the point is, the word chatos is referring to chet, chisaron, something's wrong. That's the pshat. That's what I hold. Together with what I explained to you, chatos, I add in the Al Shech, and now everything's beautiful. And this is a daber bnei Yisrael. This is what we teach the Yid, that he has to speak. He has to learn that when a person does a chet b'shogeg, something's not right. Something is not good over there. Lefi zeh, I understand also, besides the inyan of chatos on a shogeg. Remember I asked you why is chatos on a shogeg? And the teretz is chatos is only for a shogeg, because the word chatos means something's wrong, something's missing. Like the Al Shech is saying, how did you come to this, a shogeg? You can't be responsible for shogeg. I didn't do anything. Yeah, but where did the shogeg come from? The shogeg came because chatos, mashu chaser, mashu chaser. Something's missing. With this I want to explain a story in Purim. So something missing for the whole life. The melech came to the shogeg. So the chatos is for the chesaron that brought me to the shogeg. With this Al Shech is mevuar. Huh? Not at all. Shogeg. No, it's beautiful, because the nekeivah is going on the nefesh, that there's something wrong. For us it's going on you now. That's the Al Shech part. It's beautiful. Okay. With this, I want to explain a tremendous yesod in the story of Purim, in one of the parts of the story of Purim.

The Gemara brings down in Mesechta Megillah that when Esther came to Achashverosh's house, she lost ruach hakodesh. Until bas Esther Malchus put on the ruach hakodesh, says Chazal. Vayehi bayom hashlishi, vatilbash Esther malchus, she put on ruach hakodesh, giated the Shechinah, a certain ruach hakodesh. And then when she came to the beis hapnimim, she lost it. And she started to cry, Eli, Eli, lamah azavtani, Ribono Shel Olam, why'd you leave me? Why do I feel siluk haShechinah? I feel something. So she attributed it to two things. She said, Shema ata dan al shogeg k'meizid, v'al ones k'ratzon. Maybe you dan shogeg with meizid, shogeg is same as meizid, and ones like a ratzon. Now the second part of the Gemara we spoke about last week, al keratzon kelah. This week I want to emphasize the first part of the Gemara, that she attributed it to what? That ones and shogeg and meizid, which means she was coming to live with Achashverosh. It was b'issur, goy, she's married to Mordechai, whatever the cheshbonos are in the sugya. L'maaseh, it was not her fault; she was doing it b'ones. So, Ribono Shel Olam, is it possible that b'ones you're punishing me like b'ratzon? Shema ata dan, maybe you're judging me ones k'ratzon. I'm an ones, says Rashi, al ones, af al פי שאני באה אליך, even though I'm coming to Achashverosh, so to speak, willingly, because I'm coming without him calling me, but I'm an ones. It's for the sake of Klal Yisrael, for pikuach nefesh, whatever the cheshbonos were, I can't be accountable for the aveirah. Comes along the Maharsha and asks a major kashya. Moydike, moydike kasha. The Gemara says clearly, כיון שגילה לבית התלמים. The Gemara says clearly, she has nothing to do with hachashverosh. There was full of avodah zarah in the house, and the Ribono Shel Olam cannot be in a beis avodah zarah. So why is she attributing it to Achashverosh if it says clearly, לבית התלמים? Moydike kasha. So the Maharsha answers that, אין הכי נמי, the oneses is not like Rashi, that she's coming to Achashverosh. The oneses is to come to the beis hatelamim. אין הכי נמי, you're right. It's not because of Achashverosh and the bi'ah. What was it because of? The telamim. So the kasha is, where is— the teretz is now I'm coming to beis hatelamim, the oneses. It's not my fault; Hashem made the oneses keras. Comes along the Rif, asks a moydike kasha: this was the first time she went there, and what happened? Like, this is like the first time. He says, I don't understand. I mean, she understood that every time she came to beis hatelamim, a chiddush went away from her, unless this was the only time. Doesn't understand, what's pshat there? What does it mean over here that she comes to the beis hatelamim, it went away? What do you mean? It's a surprise to her? Every time she went to him, the Shechinah went away. So he says a moydike pshat, b'emes Chazal say that lo shruah haKodesh. So it doesn't say every time she had the ruach hakodesh. So she was wondering, how come the Ribono Shel Olam gave her the ruach hakodesh now to take it away from her in a few minutes when she came to the beis hatelamim? That's what she was wondering. Maybe Hashem is teaching me a lesson. He gave it to me, batil bas es hamalchus, He gave it to me, and then as soon as I came to beis hatelamim, He took it away, just to teach me a lesson. Azoi learned the Rif the sugya, so she didn't have ruach hakodesh. Okay, azoi learned the Rif. Okay, the kasha says, the real kasha: al sha she'oysa nichneses lamed lishtalkel lachshom. ויש לומר, שמקודם להיותה עם השכינה לאחשם. You have to say it was the first time she got it, batel beshesta malchus, and he took it away, so he was teaching her less. Okay. Let me ask you a shaila. What was her havamina? What was her havamina though because of this? Maybe it's because of something else. I mean, could a person have a havamina which doesn't make sense? Oynes is patur not like ratzon. So why should she attribute it to something which patur wrong, but she didn't know it because she's a woman, so she couldn't pasken a shaila halacha? I mean, what exactly is she saying? What, she wasn't omed on the emes? What was Esther? Hashem האטה done ones keratzon. What's the havamina that the Rishonim should be done ones keratzon? And I'll tell you even more, afloisai. Notice that she's stuck in Shogeg and Meizid. Where does shogeg and meizid come into the story? It's ones and ratzon. It's not about shogeg and meizid. Why would she say such a nusach? Shema ata done al shogeg kemeizid, but she wasn't on shogeg. Why would she stick this in? She should just say, Shema ata done ones keratzon. Why bring in information that's not nogea? And what's the havamina? The havamina, of course, ones is not like ratzon. What did she mean?

She felt that if there's such a massive, there's a reason for it. Keili, keili, lomah azavtani. If a person's an ones, if a person's a shogeg, don't think you're completely clean and off the hook. There's something wrong. There's something wrong. Legabei what? Hashra'as haShechinah. The Ramban, the Ramban is telling us that even if you didn't do something, ah, v'lemaaseh, ritzui, ritzui, אפס כי נאת, something's wrong. There's no connection to the Ribono Shel Olam, even by ones. Shema ata don shogeg k'meizid. And therefore ones keratzon. That's the havamina. Why? Because when it comes to galus haShechinah, there's no excuse, ones. There's no excuse why, meizid. So she was ta'ina to HaKadosh Baruch Hu, is it possible that that's what you're judging me? Is it possible that that's why you're being masalik your Shechinah from me? Shema ata don shogeg k'meizid. What's your problem? And it's why talk about shogeg k'meizid, she wasn't that. And the teretz is she was talking about a yesod. Ribono Shel Olam, you, legabei hashra'as haShechinah, when it comes to shogeg k'meizid, you look at a shogeg legabei the same as a meizid. You look at ones k'ratzon because it means that there's something wrong, and legabei ritzui, legabei connection to the Ribono Shel Olam, legabei adam ki yakriv mikem korban. ... Keili, keili, lomah azavtani. With this, rabosai, listen to me carefully. I would like to conclude with a yesod, a limud here. Ilan, I've just told you that korban chatos is for chisoron, something's missing. And when there's something missing, what happens? There's a pesasiluk haShechinah. Something, the siyata dishmaya is not there. The levush ruach hakodesh of a Yid is not there. There's a pasuk. Klal Yisrael, when matzav tzarah, they're going to search, says the pasuk in Devarim. They're going to search, and they're going to ask, why is all these things happening? V'omar, and they should say, says the pasuk, Ki ein Elokai bikirbi, metza'uni ra'os rabos ha'eileh. All these bad things are happening to me. Why are they happening to me? And the answer is because ki ein Elokai bikirbi. What does that mean? Does it say, ki ein Elokai, I don't believe in Hashem? Don't say that. Does it discuss the fact that I have problems in my simtoyvim, I don't do what I have to do? Don't say that either. What is the nusach? Ki ein Elokai bikirbi. I'm lacking in the Ribono Shel Olam deep in my heart. When the Ribono Shel Olam is not in the person, his hirhurim, his machshavos, is not with the Ribono Shel Olam, it's uni ra'os rabos. Many bad things happen. Many, many bad things happen. The Ribono Shel Olam is mesalek His siyata dShmaya. Ribono Shel Olam departs from Klal Yisrael. When there's eino loi kapikchir bi, when the yerhurim, the Ramban, yerhurim, there's something wrong, there's no ritzui. There's a pasuk in Mishlei, perek tezayin. The pasuk says, Birtzos Hashem darchei ish, gam oyvav yashlim imo. When Hashem is happy, ritzos, remember the nusach ritzui, remember? V'nirtzah loi. Birtzos Hashem darchei ish, gam oyvav, his enemies will make peace with him. So it's interesting, the Gra learns this l'gabei yetzer hara. Birtzos Hashem darchei ish, gam oyvav, his enemy. Who's the biggest enemy? The biggest enemy is of the Gra is the yetzer hara. And the yetzer hara is so overwhelming, Hashem makes that the yetzer hara and the person, so to speak, make peace, that he's not such a big enemy to you anymore. He calmed your yetzer hara down. Azai learned the Gra, the pshat, Birtzos Hashem darchei ish. Again, it's a little bit of a question, because l'maaseh Chazal say that yiras Shamayim is not from Shamayim, hakol bidei Shamayim chutz miyiras Shamayim, and the whole Torah becomes the sam hachayim that helps you to fight the yetzer hara. Here, אפס, we see that the Ribbono Shel Olam also helps you. The Ribbono Shel...

Yetzer hara down, birtzoi Hashem darko yish. As they learn the Gra. You understand? Birtzoi Hashem darko yish. When Hashem sees that, you know, you're okay, the Ribbono Shel Olam takes your oyev, your main enemy, which is yetzer hara, and He makes him make peace with you, so to speak. He's not the biggest enemy to you after all. And you have to know in hashkafah, it needs a shiur for itself, a shmooze to understand how and why it's that way, because it's not so pashut that you can say, Ribbono Shel Olam, take away my yetzer hara, calm my yetzer hara down. You have to be mezakek, discuss it. Rabbeinu Yonah learns that it's talking about literal enemies in the street. Birtzoi Hashem darko yish. When Hashem is happy with a person, all his enemies fall away. People hate him, people are angry at him. Birtzoi Hashem, Hashem loves you. Hashem is happy with you, gam oyvav, his real enemies. And Hashem knows there are many, right? Every person, Baruch Hashem, has a slew of enemies, and they follow him around wherever he goes. Birtzoi Hashem darko yish. Reb Chaim Volozhin brings a segulah. It's interesting, I always tell you that Reb Chaim Volozhin's segulos, people don't realize, are many. People think, you know, the Chofetz Chaim, the mekubal, and Reb Chaim Volozhin used to bring sefarim. You look at his sefarim, full of segulos. So one of his segulos is that if a person thinks about his enemies, that they might be right, or al kol panim not necessarily right, but it's not so bad that they think these things and do these things because they think they're right. I'm a lamed zechus on my enemies. Bardiker menutza, says Reb Chaim Volozhin, it's in the Nefesh HaChaim. Bardiker menutza, the enemies will stop hating you. Nefesh HaChaim, it's back in Nefesh HaChaim. Take the regular Nefesh HaChaim, he says it. An eitzah, you hear, a segulah. For example, if your landlord is running after you. Landlord, ten, how does it work? I get confused all the time. Your tenant— no, no, your landlord. Landlord. Your landlord is running after you and he wants to curse you and kill you and whatever it is. Think to yourself, maybe he's right. I don't pay my rent on time. Maybe I make too much noise. And you'll see, like a dog calms down, he'll calm down. And don't bring any rayas from the mashal like that. Now, so I always understood, what's the pshat? What's the pshat in this segulah? What does it mean? So there's a pasuk in Mishlei, chov zayin yud tes: Kamayim panim el panim, ken lev ha'adam. The same way when you look into the water, you see your own reflection, so kamayim panim el panim, ken lev ha'adam, which means when the water reflects your reflection, when you look at someone and you're nice to him and you're kind to him, he in return will be kind to you. Kamayim panim el panim, ken lev ha'adam. The heart of the person is the same way. You show him friendship, you show him love, and it's pakka sincere, he'll show you back love and feelings and sincere. Azoi hob ich farshtanen, that's the way I understood. Your enemies, they hate you, sure you feel... The truth is, it's not so poshut. And I'll tell you why. First of all, kemayim panim el panim, mistames, the way you treat him in front of his face. Kemayim panim el panim ken lev adam, means if you treat him a certain way. But here we're not talking about treating. Here what are we talking about? In your heart of hearts, you're moichel, and you say that it's a melamed zechus. I don't know if this is the school of Rav Chaim Volozhin, and I'll tell you more. The Gra learns the pasuk, kemayim panim el panim, that it's not referring to kemayim panim el panim people, friends, but it's referring to the Eibishter. Kemayim panim el panim, the same way you are close to Hashem, Hashem will be close to you. Oh, guess what? Maybe that's taka the school of Rav Chaim Volozhin. The second pshat, the Gaon's pshat, kemayim panim el panim. What does that mean? It means like this: my enemies. What do I say? I say, Eh, melamed zechus. So what am I saying? That it's the Eibishter sent them. It's not them. It's there. They could be, they're right. So why am I having all these problems? I'm having all these problems because I deserve it, because the Eibishter wants to teach me a lesson. When I don't think the Eibishter, what do I think? This guy is a—right? I'm angry at the guy. The guy is a nothing. He's a piece of garbage, right? But the minute I don't think it's the guy, hey, it's probably—ki Hashem amar lo lekalel. I say it's from the Eibishter.

You hear? So what happens? So then the pshat is, the Eibishter says, Oh, ki yesh loi kabichir b'cha. You believe in Hashem. Your thoughts are everything that's min haShamayim, gam oyvav yashlimu loi. Oh, so I'll take care of everything for you. Ki mayim panim el panim. It's because of this. If I go over to my friend, who's my enemy, and I tell him, Listen, I'm your friend, why am I thinking? It's not even him; it's the Eibishter is doing it. You know where I got this from? The Chinuch speaks about the nekamah. Why should you not take nekamah? Says the Chinuch, you know why? Because it's not him. It's not him. The whole higeres Ramban is this yesod. Well, what do you think he did? He did nothing to you; it's all from the Eibishter. It's not him. He did, he did nothing. Hashem... it's all from the Eibishter. So if I'm not angry at him, the pshat is because ki yesh loi kabichir b'cha. I take things and I view it that this is the Ribono Shel Olam that's developed. Mimeila, gam oyvav yashlimu loi. You have a gevaldige siyata... This is keli, keli, lama azavtani. She comes to a chashvere, she's thinking to herself, Where is my siyata d'Shmaya? Where is the ki mayim panim el panim? Maybe there's something wrong here. Einis kerotzon, shogeg kemeizid. Maybe there's something missing here, because if it's not missing and a person is davuk to the Ribono Shel Olam. Notice, what does it say? Birtzos Hashem. It doesn't say maaseh ish. What does it say? Birtzos Hashem, derech ish. What is derech? Derech means his way of thinking, his thoughts, his mahalach hamachshavah. It doesn't mean what he does. A person can act like a frum Yid and be a frey Yid inside, you know that? You know that a person can be a frum Yid on the outside and can be mamash a frey Yid on the inside. What? He's doing his mitzvah, but inside he doesn't believe in the Eibishter, and he thinks he's doing and he's winning and he's... and he'll fight. What are you doing? It's done Eibishter, though. B'tzois Hashem, when Hashem is merutzeh, not bad, merutzeh, darchei ish. The ways of a person, not the maiseh, the ways of a person. Then gam oyvav yashlimu lo. ... You have the shechinah. You have the special siyata dishmaya. If not, then it's a problem. The segulah of Chaim Volozhin is to realize that it's not the other guy. ... It's your thought pattern. It's your inside. If kiei Hashem lo, ... not kiei Hashem, but inside I believe it, I feel it, I think it, then there's no metzuni rois v'avlis. Then all the rois, everything falls away. There's hashraas haShechinah. This is ... You're doing something wrong. What happened? You're right, but something's nisht gegangen. There's something wrong inside. You got to be ... that caused the ... that you should do ... Let's pack a piece. Let's fix the inside. Let's be ... A frum Yid works on his inside. Believe me, it's not easy. Your whole life you're going to have to work on this. You know, it's easy to put on tefillin. It's a maiseh. But to ... that they should be ... machshavos, should be Yiddishe machshavos, very difficult. Every day you have to work on it, to think the proper thoughts. ... based on what? It's hishurya lev. You want to know where the kirvah, the connection, the being close to Hashem, adam kiyakar michem? It's hishurya lev, from what's going on inside. What's the material inside? What's the mechanics of the inside? That makes the adam kiyakar michem. We can be zocheh to kirvah, and we can daven, say, Keili, Keili, lama azavtani, and Hashem says, No, I won't be azavtani. We can be zocheh to geulah, yeshuah.