Emor: Lag BaOmer, Rabbi Shimon Bar Yochai, and the Pricelessness of Torah

Transcript

Okay, Pashas Emor. We just learned Parshas Emor. Emor? Ah, חוזרים בחזרה. This is the ... like b'omer, like b'omer. Don't worry, it's not that. It's not that irrelevant. It's relevant, relevant. Emor el haKohanim. Say to the Kohanim. Notice that most of the parashiyot do not start with amirah; it starts with dibur. Vayedaber Hashem el Moshe leimor. And this parashah begins with emor. Interesting. תמיד, Vayedaber Hashem el Moshe leimor, dibur. Po, Vayomer Hashem, Emor el haKohanim, v'amarta aleihem. What's the difference between amirah and dibur? The Ramban. The Ramban says there is no difference. Al derech hapshat, it's the same thing. Amirah, dibur, it's all the same thing. Interesting that the name of the parashah becomes Emor. What does it mean? Emor doesn't mean anything. Usually, ah, Reuven zachita, because you came in a week, and I guarantee you, you'll have tremendous ta'anug. We're going to speak about the olamot ha'elyonim. We're going to speak about Olam HaBriyah and Olam HaYetzirah. And we could talk about Shemotav shel HaKadosh Baruch Hu and the esh of Zohar and Reb Shimon bar Yochai, everything we could talk about today. So you are zocheh to come in the right week. But we want to start from this point: Parshat Emor. What is Emor? Usually it's Vayedaber, Vayedaber Hashem, or Shemot Emor. Here it's Emor: Vayomer, Emor el haKohanim, v'amarta aleihem. Why does it substitute the word dibur, tachlif, tachlif, machlif dibur, the lashon amirah? Why? Ramban says, al derech hapshat, there is no difference between amirah and dibur; it's all the same thing. You know, it's interesting that the parsha takes on the name of Emor. What does it mean? Usually the parsha should have a significance, the name, Hashem, Morel, something important in the parsha. Bereishit, Noach, Lech Lecha, Vayera, Chayei Sarah, all, יש בו משהו. What, because it's the first word? Did you ever think about who gave the names of the parshiyos? Who gave the names of the parshiyos? It's interesting because, you know, when the Gemara, you never have the names of the parshiyos. And on the side of the Gemara, it never gives you the name of the parsha. It always gives you Bereishit, gimmel, daled, tes, yud, chaf, chaf-alef, chapters. On the side of the Gemara, it's not going to say it's in Parshat Noach, Lech Lecha, Vayera, Chayei Sarah. It's not going to say that. It's going to say what chapter. Who made up the chapters? A lot want to say, many say that the chapters were made up by the Christian goyim. Yeah. Yeah, it's a whole nidoin, who made up the chapters. So it's interesting that we took on the chapters, we didn't take on the names. Who named the parshiyas? Who decided this parsha is Parshas Emor? In other words, by the brit of the, it said, Vayikra es shmo Yisrael Emor. Who decided that? Usually you have the father deciding who the name of the son. Who decided over here, Vayikra es shmo Emor? Who decided? What does Emor mean? What kind of name? What's—because the first name? Imagine, imagine that a person names his child Itz, because when the doctor came out, the first word he said was, It's a boy! So he names it Itz. Emor? Because it's the first word in the parsha. Lo me'orel shum davar. Ma zeh Emor? It's always that way. So what is the Emor? What is the significance of Emor? Okay. It's interesting, we do find that amirah is raka. It's an expression of soft. The Gemara says, Ko tomar l'beit Yisrael v'saged l'bnei Yisrael. I'm sorry, Ko tomar...

Vayomer el Yaakov, vesaged leBnei Yisrael. Gid, taged is a lashon kasheh, like a gid, like a vein. So to the men, you have to say devarim kashim kegidin. But lebeis Yaakov, to the women, you have to say tomar, lashon rakah, soft talk. So maybe this is the point here. Maybe here he had to say soft talk. Did he have to say soft words here? Maybe that's what emor. Vayomer instead of dibur, because dibur might be lashon kasheh, like taged. Maybe it's a strong, harsh word, and emor is softer. Rav Moshe Feinstein, in his sefer, wants to learn like this, that amirah is substituted here because it has to be lashon rakah. It has to be soft-spoken, meaning when you teach your child, because don't forget this is emor v'amarta. Rashi explains, lahazhir gedolim al haktanim. So he says that the idea—well, he doesn't talk so much about the chinuch; I say it that way. I always say over that that's what it means, that since it's about chinuch, so it's a lashon of amirah. Vayomer Hashem el Moshe, emor el haKohanim v'amarta aleihem. It's all about lashon rakah. But it still doesn't explain the first one then, Vayomer Hashem. It should have been, Vayedaber Hashem el Moshe, emor el haKohanim, that he should say b'lashon rakah to the Kohanim. If it's the way I'm learning, right, that emor is a lashon of amirah rakah, and the way you teach the child has to be b'lashon amirah rakah, so then why is the first part of the pasuk, when Hashem speaks to Moshe, that didn't have to be lashon rakah? That could have been what, Vayedaber, right? Could have been Vayedaber Hashem. Vayedaber Hashem el Moshe. And more, that when you say it over, so you say b'lashon raka. Truth is, emor el haKohanim, the first Kohanim is also not children; it's talking about the grown-ups. V'amarta aleihem is the amirah to the children. So again, it doesn't really answer. So Rav Moshe says a whole different mahalach, but it's the same point. Amirah is lashon raka, that the idea of taking a shevet and telling them that they're different, and they have restrictions and rules and laws, it can't be that they feel that they were forced and it's a heavy load on them. You have to give them to understand that it's amirah, that it's for their benefit and for their good. You're giving halachos to the shevet. You're giving halachos for a Kohen that he's different than everybody else. It's very hard, you know. The nefesh lo yitama b'amav. His best friend dies; he can't go to the levayah. Can you imagine you tell a guy his best friend dies, he can't go to the levayah? Who can he marry? He can only marry here a Kohen gadol, psulah, but he can only marry a isha, right, almana, but a gerushah he can't take. A Kohen's not marry gerushah. What happens if he's a Kohen and he's divorced? Very hard to find a shidduch for him. You think it's easy for him? He's stuck. It's not easy. A Kohen takes very long time, because where are you going to find? You have to find a single girl, or an almana. Where are you going to find such a thing? Very hard. A gerushah is much easier. A gadol to marry a gerushah is much, much, much easier. Memeila, since, says R' Moshe, you're putting a lot of restrictions on the kohen, so introduce it to them. Belashon amirah. Don't, this is the laws, these are the halachos, and force them, and make it like it, you know, either you listen or you don't. Talk nice. Talk nice. Give it to them to understand that they should appreciate, lashon rakah. Okay? So explains that R' Moshe Feinstein, zecher tzaddik v'kadosh livrachah. Okay. Rabosai, there's a beautiful Vilna Gaon, Gra, in Mishlei. The Gaon from Vilna in Mishlei, daled chaf says, Dibur is hainu ha-dibur haTorah atzmah, the words of the Torah themselves. What is amirah? Amirah is pnimiyus haTorah, the kavanoseha v'taameha. Dibur, you like it, dibur is always the words of the Torah, the words themselves. Amirah is, yeah, pnimiyut, pnimiyut haTorah, kavanoseha v'taameha. Let's discuss.

What is pnimiyut haTorah? What is kavanoteha, and what is ta'ameha? What is all this all about? What are the ta'amei haTorah? What are the kavanot haTorah? What are the pnimiyut haTorah? What is this? And then why is it here? Why, by the Kohanim, when you teach them that they're different and they have halachot of tumah and so on and so forth, is it mishtamesh b'lashon amirah, which is moreh on the pnimiyut, on the ta'amim, on the kavanot haTorah? Why? I mean, it's a very nice pshat, beautiful, but how does it fit into this parsha then? And then we can go back maybe to understand why the name Emor is very crucial. It's very unique to this parsha. So amirah is not stam a talking; it means much more. It means pnimiyut haTorah. It means ta'amei haTorah, kavanot haTorah. So then emor, it means not just the first word of the parsha; it means something, right? Amirah, amirah is something more than just dibur. Okay, so these are the two things we'll have to explain. After we explain what does it mean pnimiyut haTorah, A, we'll have to explain why here, why here in this parsha does it talk about pnimiyut haTorah? And B, why is the name of the parsha Emor? Okay, so first of all, let's begin by discussing the ta'amei haTorah. Everybody knows that the ta'amei haTorah, there's a chinuch. The chinuch explains us all the reasons for the mitzvot. As a matter of fact, some of the ta'amei haTorah is in the Torah itself, right? You look at the Torah, sometimes it says reasons for mitzvot. For those mitzvahs that there are no reasons, you look at the Chinuch. The Gra in Divrei Eliyahu, Shabbos daf kuf lamed says, Al kol inyan yesh harbeh ta'amim. On every inyan in the Torah, on every one, there's many, many reasons. Rak sheChazal lo gilu lanu rak ha-taam ha-pashut. Chazal only told us the simple reasons. V'chein b'mitzvot haTorah, af b'makom shekatva Torah taam ha-mitzvah, and even where the Torah writes taam ha-mitzvah, yesh od ta'amim nistarim. So what we see ta'amim, what we see even in the Gemara taam, what we have in the Rishonim based on the Gemara is only, what, rabosai? It's me'at. Here it's a little bit, and there's many, many more ta'amim nistarim for every inyan in the Torah, okay? So when we talk about taamei haTorah, we don't know them all. We're far from knowing them all. There's so much more that we don't know. Let me tell you more. The Gra in Shir HaShirim writes the following: Do you know there's something called ayin panim laTorah? There are seventy ways and derachim to explain the Torah, and everybody knows there's seventy, but the truth is that's a tremendous mistake. There are more than seventy. Says the Gra in Shir HaShirim, hei yud. בתורה יש עין פנים, ובכל אחד ואחד יש שישים ריבוא פנים. There's 600,000 pshatim in every one of the ayin, so make your numbers. Seventy times 600,000. Oh yes, there's an end. It's 42 million. Billion. Billion, excuse me, 42 billion? I think it's billion. Million or billion? Million, right? Make the numbers, make the numbers. 4.2 billion. 4.2 billion, all right? So understand that on every word of the Torah, there's 4.2 billion pshatim. Maybe. You hear what's going on here? Do you have it? You have the shiur, we have it? Read it for them. Let them see it inside. Let them see some of it. אמרתי חכמה והיא רחוקה ממני. As smart as he got, he didn't get it all. אתה, you knew this: 42 billion pshatim on every word in the Torah.

Nifla. Okay. You know, everybody likes to talk about Mashiach, when Mashiach comes. And everybody likes to talk about the seudat hatzaddikim when Mashiach comes, the seudat Leviathan. All right? What are we going to eat? We're going to eat delicious fish and delicious meat, the Leviathan and the shor habor. For the Ashkenazim, they'll have special gefilte fish, but for you guys, they'll have it straight out, and for the other ones, they'll have a sushi, they'll have it. Okay? Or lox with bagels. They'll have Leviathan with bagels. Forty-two million. Forty-two million. It was million, it's not billion. I thought so. It didn't sound right. Okay, but it's enough. I think it's pretty good also. Forty-two million pshatim. Forty-two million pshatim on every word in the Torah. You probably know a few hundred million, but forty-two million. What do you know, like five million, six million? So one day you'll get... Okay. Now, rabosai, you have it? Read it, read it inside. Hey, perek hey, pasuk yud. Okay. While he finds it, while he finds it, I'm going to continue explaining to you something very interesting. When Mashiach comes, the seudat Leviathan, we're going to eat shor habor. We're going to eat sushi, Leviathan. We're also going to drink. What are we going to drink? Leviathan is the big whale. There's a big whale, that Hashem... So the truth is, everybody thinks it's not kasher, but it has fins and scales, because we spoke about it once, that the fins and the scales is going to kill the shor habor. That's how it's going to make shechitah to the shor habor. We spoke about this. Okay. Yeah. Shor habar is the wild ox. It's a special ox. Good meat. Buffalo, buffalo, buffalo wings. You'll have buffalo wings and sushi, okay? What are you going to drink? You're going to drink yayin hameshumar, very special aged wine. He knows from the Kabbalah, the yayin hameshumar, okay? Brought down the Zohar, that at the seudas Leviasan, we're going to drink yayin hameshumar. Go ahead, read it, read it. It says, Vehainu shebaTorah yesh shivim panim laTorah, uvechol echad veechad yesh shishim ribo panim. No. Pilei ployim, pilei ployim, pilei ployim. Everything he learned with Hashem, learned with Moshe Rabbeinu. I know. We'll talk about that a little bit later. No, what are you—unbelievable. You do this? Forty-two million pshatim on every word. Shishim ribo, you know? Six hundred thousand. Six hundred thousand. So six hundred thousand times seven. Ribui. There's ten thousand. Sixty times ten thousand times seventy. You did the numbers, right? Shishim ribui. Six, shishim, sixty, ten thousands, right? So six hundred thousand. So he says that they say that it's endless of Torah. The wisdom of Hashem is endless, but it says that it's... Okay. Now, so the question is, im yirtzeh Hashem, when you get to one million, we'll get back to you, okay? When you get to the one million pshatim. Now, so they're going to drink yayin hameshumar. You're gonna drink this wonderful wine. What is this yayin hameshumar? What, you think it's a French aged wine from Lyon? Lyon? You think that's what it is? You think Hashem is gonna have a concierge sitting there and asking, Would you like some beautiful wine with your meat? No, they're not gonna do that. So what's the yayin hameshumar? What is it? So the Gra says, in Tikunei Zohar, Raza d'prudkana, and he says the following: Latid lavo, yitgaleh kol ha'ayin panim. All the seventy panim will become mitgaleh. V'zehu yayin hameshumar. That's the yayin hameshumar, shelo nitgaleh mi'sheishes yemei Bereishis. So every cup, you'll be getting millions and millions of pshatim on the Torah. Wow. A million pshatim on Bereishis. So let me take another drink. Wow. Six million pshatim on the word bara. That's yayin hameshumar. The Gra says, I, you know, I bedavka didn't...

Bring all the other sefarim, the mekubalim sefarim, because, yeah, but the Gra. What's the difference? Whatever it is, ayin ha-meshamer means you're going to get the ayin panim laTorah. That's what it means, okay. The Gra in the Zohar, Parshat Tzav, Divrei HaMaskil, Adam v'ishto, writes the following: Latid lavo, yegaleh lanu Moshe Rabbeinu hakol. Moshe Rabbeinu is going to teach us everything. V'lo kemo shekatuv baTorah achshav, not the way it's written now, b'levush ha-sippurim. It's all melubash with stories: Avraham went, he came, Yitzchak—where are you going, Yitzchak? Okay, right? Yitzchak. These are stories. We're going to get it raw, without all the stories. So why is there stories in the Torah? Bishvil ha'erev rav. It's only written this way for the erev rav, says the Gra, shelo yilmedu ha-pnim, that they shouldn't learn the inside. Unbelievable. Pilei plaim, pilei plaim. Nah, that way they can teach them the Torah, the pnimiyut haTorah, it's not for them. So we have to say it as a story, you know, like today a rav speaks, he can't say the divrei Torah, he has to put it in stories. Otherwise the people are going to say, This is too much, too much. You got to make a story, a this, a... All the stories of the Torah, says the Gra, is only l'shaber et ha'ozen, l'shaber et ha'ozen. Now I'll tell you something very interesting, you know. A lot of the stories in the Torah, people go here and they say Torah to explain halachically what this and what this and what that. It's a story, no? Sach hakol, it's a story. The hainu, for example, Paro, yeah? Paro went and told the meyaldot to kill the babies of the Jewish people. The Prasat Rachim, which is the Mishneh LaMelech, says that the reason why Paro did this, and he has a whole arichus b'halacha, because a goy is not neherag al ha'ubarin. A goy does not get killed for making an abortion, for killing a baby. Excuse me, the opposite. A goy is, excuse me, a goy is neherag. A Jew is not neherag. So Paro didn't want to do it because he's a goy, so he didn't want to be neherag, and that's why he didn't send his own messengers, his own soldiers to do it. What did he ask? He asked the Jewish women to do it, because Bnei Yisrael are not nehragin al ha'ubarin. Tell me, Paro was such a lamdan. Ask people in the street, they don't know this halacha. You know this halacha, you knew this, you don't know this, right? So how did Paro know this? Paro, the idiot, knew this and you don't know this. So how could it be such? I never understood this. We make Paro into this big lamdan, this big talmid chacham, this big posek, and Paro thought this and this. All the Brisker Torah is what? It's all pilpul, pilpul about people who have no shaychus to nothing, right? And you know what the answer is? Hasipur is rak malbush. The story is just a malbush. The halachot that's learned from it is the pnimiyut. That's really what's going on behind the story. The story was just to bring out these, Bnei Yisrael, ... it's all. I once said an unbelievable thing. HaKadosh Baruch Hu says, Et asher talalti b'Mitzrayim, ve'et oto tayash asamti bam, right? Hitalalti, I made joke, right? What? Yeah. What was the joke? That's some joke. It's a bedicha me'od mara. It was a very bitter joke what happened in Mitzrayim. Tell me, you think Paro was laughing? I don't think so. If he was, he was crazy. You know anybody that was laughing on it? There was nothing to laugh about. Yeah? You know what there was to laugh about in Mitzrayim? I wouldn't be laughing. I'd be crying if I saw the story in Mitzrayim. So we once spoke about this, and we said many different pshatim throughout the years. One pshat that we said was, you ever go to a puppet show? You ever go to a puppet show? You laugh. Everybody laughs. ... You remember the speech? I gave you a speech. Puppet show. Paro almost had no bechirah. He was like a puppet. Puppet.

You know, you laugh, why? Because there's someone on top over there that's playing the strings, and he's... Pharaoh is just like a puppet, laya lo shum bechirah, nothing. Hashem on top was, okay, say yes, say no, let them out, don't let them out, here, I'll give you a good bang. The poor guy, that's hitalalti b'Mitzrayim. You want to know something? The result of the story was already written many, many years before. Reb Chaim Brisker says this in the Haggadah, you know that? Pesach al shum mah, right? Matzah al shum mah, right? Why do we eat matzah? Because Klal Yisrael left. Says Reb Chaim Brisker, it doesn't say al shem mah. It doesn't say why we eat matzah al shem mah. The opposite. The story was al shum mah. Why did the story happen? So we should eat matzah. It's the other way around. Pesach, the story of Pesach, al shum mah. Why did it happen? And the answer is because we had to eat matzah. So the Eibishter made it, says Reb Chaim Brisker, because don't forget, hishtakel b'oraisa u'bara alma, right? So this is all pre-arranged for the תוצאות. Chap, chap that. Reb Chaim Brisker, brilliant, very nice. We don't eat matzah. People think we eat matzah because we left Mitzrayim. It's the opposite. We left Mitzrayim because we have to eat matzah. That's called levush ha'sippurim. Levush ha'sippurim. Malbush of the sipurim. So what is the Torah then? If the story's, yechaptet, yechaptet, ah. So what's taka pshat in the stories? The stories is just a malbush. So then what's the Torah then? Before we continue, I just want to show you something very interesting. Yayin is always affiliated with ayin, seventy. How do I know this? You'll take out a Gemara. You'll take out a Gemara, Eruvin daf samech hei, and the Gemara there says that ayin—I'm sorry, that yayin, it was nivra b'os ayin, and sod. What's the gematria of sod? Also. Nichnas yayin, yatza sod. That's what the Gemara says. What ayin? What are you talking about? Yayin was nivra b'ayin? You have any idea what it's talking about? Yayin? Yud, yud, and nun, right? Go ahead, nivra. Go ahead, read it. Yayin is seventy and sod is seventy, yeah? Samech hei, samech hei. Tell me something, didn't we say yayin ha-meshumar is keneged the ayin? Ayin panim laTorah. Oh, ayin panim laTorah, huh? How much is it? Yayin is nivra b'ayin. Go ahead, read it now. Read it. Read the Gemara. Okay, I think it's this. It says, Amar Rav Chiya: kol ha-misyashev b'yeino, yesh bo daas. Yesh bo daas. Okay. Yayin brings daas. Go ahead, yeah. It says ayin skinim. Ah, daas, ayin skinim. It has the daas of the Sanhedrin, ayin skinim. So again, ayin, ayin skinim. First Gemara. I think the Gemara says that Yosef sent Yaakov—Yosef sent Yaakov yayin shemeyashev daas zekeinim, old wine. He sent him that gives back daas, miyashev. Tell me something: he sent him a very fine Bordeaux from Egypt? Is that what it is? Pshat in this Gemara, what? You think Yosef had to send him a Bordeaux from Egypt? Bordeaux is a yayin. What's it called? What are those fancy wines? Bordeaux. It's an area, Bordeaux. But it's a fancy wine. You don't know this? All right. Whiskey, hameshabach, veshover daas zekeinim. Okay. The point being, again, that yayin zekeinim, yayin. Then he says that it's also, nitan b'ayin otiyot. B'ayin otiyot, you hear? Nitan b'ayin otiyot. Isn't it funny? And sod was nitan b'ayin. What's yayin hameshumar, rabosai? Sod haTorah. The ayin panim laTorah. Ayin holds unbelievable...

When I finally understood this Gemara, I never understood this Gemara. Never. Never in my life did I understand this Gemara. The Gemara was half a... ayin, ayin skenim, that has to do with that, it has to do with ... what? And the answer, Rabosai, is the ayin hameshomer, which is what a remez for ayin panim laTorah. You understand what I'm teaching you? It's reizig. It's reizig, pshat. I hold that was the first time in my life I was mechaven la'emes. First time. Emes. Emes la'amito. Take a look what it says here. Not the first time, but all right. Do you see what it says here? Ayin, ayin skenim. What's ayin? What are you talking about, seventy, seventy skenim, that? What is all this about? And the teretz is, like the Gra explains to me, the ayin hameshomer is really a remez for something deeper. It's a remez for the ayin, panim laTorah, the pnimiyus, the 42 million pshat. The ayin is the ayin hameshomer, which is meyashev that skenim in the physical ayin. Everything in this briah is zeh l'umat zeh. We know we have things which are ruchni and things which are l'havdil, keneged gashmiyus. Ayin is a big thing, right? Ayin is, eino meshayer al ha'ayin. Ayin used for Kiddush. Ayin used in the Beis Hamikdash. So the ruchnius of the ayin hameshumer is the ayin panim laTorah, and that's what the ayin, that's the significance of the ayin. Okay. Now, let's go a little further and see more. It says in the pasuk in Iyov about Torah, yeah? Pasuk, perek yud aleph, pasuk tes: Arukah me'eretz midah, u'rechavah... u'rechavah. Arukah, it is longer. U'rechavah, and it's wider. U'rechavah min yam. What's wrong? Arukah me'eretz midah, the measurement, it's longer. U'rechavah min yam, it's wider than the min yam. So it's the Chofetz Chaim in Shem Olam, something unbelievable, yeah? Midah, the measurement. Yeah, let's see. So we just came that how many pshatim. Now let's see the measurement, the measurement. Says the Chofetz Chaim in Shem Olam something unbelievable, mamash unbelievable, yeah? Cannot become kilayim. Cannot. Okay, listen carefully. It says like this: V'gam ne'emar, Arukah me'eretz midah u'rechavah min yam. Here it is, the nekudos. U'rechavah, u'rechavah min yam. D'hainu, im banu lichtov kol ha'inyanim hatzefunim bah, if we came to write all the things which are tzafun, Shem Olam, Chofetz Chaim, yeah? Lo yaspik orech... There won't be enough space in this world to write over all the things that are in the Torah. Let's start again. Do you know how many miles and miles and miles and miles and miles and miles the Torah is? It's before the discovery? It's after. What discovered America? The pasuk. The pasuk is saying that if we went and we had to write—you're not listening to what it says. I don't think you hear what we're talking about. If we had to write every word that's in the Torah, there wouldn't be enough land to hold the words. It's just unbelievable. Probably the world, the land, the seas also. It's just unbelievable. Im banu... lichtov... kol ha'inyanim ha'atzumim ba... lo yaspik... ha'aretz al zeh. It's unbelievable. V'haya, lo lichtov, says the Chofetz Chaim a good vort.

Aruka me'eretz urchav miyam. Just say it's bigger than the earth. Why do you have to say me'eretz midah? Why do you talk about the measurement? Just say it's bigger than the earth, urchavah, and it's bigger than the ocean. Why do you talk about the midah? Says the Chofetz Chaim, unbelievable. When you want to measure something, right, the tools that you measure show how big the thing really is. Would you measure a block by inches? No, because it's so big that you don't measure it by inches, right? Would you measure it by feet? Of course not. You measure it by yards, right? Depending how big the thing is. For example, if I want to measure from here to the moon, would I say how many inches is it from here to the moon? No, you talk about miles. And even miles, you talk about light years. He says, Aruka me'eretz midah. There's no measurement in this world that can measure it. In other words, it's beyond the measurements that we use in this world. That's how big the Torah is. This is pshat, you hear? V'yesh devarim shemoydin b'davar shemachzik kol. Kol davar shegadol b'yoser, kach hamidah sheyimdu bah hi gedolah. U'lzeh ba hakasuv v'amar, 'Eidus haTorah b'atzmah ein lanu ledaber, shehi bevadai gedolah alei cheiker.' The Torah is too great to even talk about. But even the midah, the measuring stick that we use, the numbers—for example, when you want to talk about the galaxies, you know, do you talk about anything that we discussed? No, we talk about light years. You ever notice when you want to talk about the galaxy, you're not going to talk about it in foots, amos, inches. You talk about a different measurement which has no shaychus to this world, because it's light years away, light years. Shnot o. It denotes the amount of time and space for the light, how the light travels. So aruka, it's so big me'eretz midah that even the measurements of the eretz don't fit for the measurements of the Torah. ... The kli hamedidah that great? No, so therefore we don't even have a measurement in this world even. There's not even a measurement. What are you going to come to, take out your ruler? There's no shaychus to the numbers. Aruka me'eretz, ela me'eretz midah, u'rechavah miyam. The measurements—when you talk about the ocean, how do you talk about it? You talk about miles, unbelievable numbers, right? But there's no measurement for Torah. It's aruka me'eretz midah. Okay, let me show you a little more, naraboisai, here. Listen carefully. The Gra writes that not only are the words of Torah and the peirushim thousands and millions, says the Gra in Shear Shirim, hey yud, the continuation over there, kol haTorah, v'chol hateivos, v'hagematrios. You know what gematrios haTorah are? Do you have any idea what it is? There's no end. There's just no end to the gematrios haTorah, v'hatzirufim shel haTorah. Kulam... It's all Hashem, okay? This is all the different variables of Hashem. So think of what we're talking about: the Torah and the 42 million pshatim and the tzirufim in the gematria. It's all what? Hakol kol, everything is Shmotav shel HaKadosh Baruch Hu. Wait a second. You don't— I do understand it. I understand it. I'll explain to you what it is. Hashem is Ein Sof. The Torah is Ein Sof. The Torah are descriptions of Borei Olam, of Hashem. All the mitzvahs and all the haggot and all the chiddushim, it's all ladaat et Hashem. There's a different dragah; daat could be even there or somewhere else. The word ki yeda'ativ, yediah goes on HaKadosh Baruch Hu. When you talk about HaKadosh Baruch Hu, you say yedah. Torah is also yedah. Through the Torah, a person comes to know HaKadosh Baruch Hu, which is be'emes Gemaras. HaKadosh Baruch Hu is Torah. Kudsha Brich Hu v'Orayta v'Yisrael chad hu. It's all one thing, one metziut. Why yihush? So much?

I never saw a guy walk into a lavish, what do they call that, smorgasbord. He sees so much food, he goes, You know what? I'm misya'esh. I'm not even gonna try. I'll go leave. You take the first bite, no? You take a little bit. You ever see a guy misya'esh? No, I'm asking. Imagine a guy goes into the restaurant and he sees a whole, Ani misya'esh. I could never do all of this. So take at least a little bit. Enjoy it. Now, the Gra in Tikunei Zohar writes as follows: Kol hadoros klulim baTorah. All the generations, yeah, all the generations are all found in the Torah. It's all there, ad olam, till the end of the world. And don't forget, there were many worlds, right? It wasn't only one world. The Gemara says, HaKadosh Baruch Hu borei olamos u'machrivan, and there were six worlds before this. Shayei olamos. So it's all nichlal in the Torah. I don't know, I don't want to discuss that now because that's seminar questions. I don't know. One thing for sure, many held that there were dinosaurs in those worlds. First Yisrael held there were dinosaurs in those worlds. Fossils. We find fossils. It's from those worlds. I can tell you, when you came from Russia, you should know that there are other worlds also, because that's not — that's from the worlds of the dinosaurs. Okay, let's go weiter. Russia was from the worlds of the dinosaurs, different olamos, huh? All right, who says Gemara? From the Torah. From the Torah, a person could see all the olamos, yeah. Ken nitna Torah l'Yisrael. And why was the Torah given to Klal Yisrael? Shekol neshama, shekol echad v'echad merumaz bah. Everyone's neshama is merumaz in the Torah. How many otiyot? Shishim ribo, 600,000. How many neshamot? 600,000. Now as a child, I used to bother—these questions used to bother me. How could you come and say there's 600,000? There's a few million people in Klal Yisrael we're talking about. How many people stood on Har Sinai? Not true. Between 20 and 60, 3 million stood. Between 20 to 60 only men? Only—shishim ribo was only between 20 to 60, only men. So what happened to all the neshamot? What, children don't have neshamot? Women don't have neshamot? 60-year-old men don't have neshamot till you're 20 you don't have neshamot? What are you talking about? They were all living at the same time. What are you talking about? Reincarnating. No, when the child becomes 20, the old guy dies. I'm telling you, till 20 he was alive. The guy at 20 was alive and the guy at 60 was alive. No, the neshamot Bnei Yisrael. So I'm asking you again, so the guy at 60 loses neshama, he walks around as a zombie? What are you talking about? No, he dies. He dies. Every guy at 60—the guys who were standing by Har Sinai that were 60 died. There was nobody that was over 60 on Har Sinai. What's he saying? I don't understand. Oh, this kasha bothered me a very long time. And you see, that's why I'm here today. Why am I here today and I know so much? Because instead of Yankees and Mets and the Chveisvas and Islanders and the Chveis and politics about gedolim and Rebbes... I was bothered by these things. The rest of the stupidity of the world didn't bother me. The answer is, rabosai, and this already, I'm not going to bring you a Gra, but this is Kabbalah stuff already, but I'll tell it to you. Neshamos have nitzotz, there are sparks. We share neshamos. And that's why, if you look, sometimes a husband and a wife, they call them soulmates. They're sharing neshamos. They're two halves of one neshama. One was put into an ish, and the other was put into an isha, and that's why they put them come together. Why do I like Ruben? Ouch, that even hurt me. Why do I like— I'm not there, he's there now. He had the question. חשבתי שזה התסליחה. הוא שואל איך זה שנשמה אחת מוציאה לשנייה את הנשמה.

That's good, it's good. No, his kash is more because the ishus, could be because that's, in that case, the ishus is not the chelek sheini shel haneshamah. Okay. How is a tamid? Hu rotzeh lishol zeh, v'hu ... All right. Neshamos can be split up into many parts. It comes out that there are 600,000 neshamos can be in three million people. It's not a question. Husbands and wives usually come from the same neshama, especially if it's shidduch and they're meduvak, v'davak b'ishto. Friends, friends. Why do I like somebody? Because we have same shoresh neshama usually. We all come from one nitzutz. The Gemara, the Shlah speaks many times that who is original, the nitzutz? He came from Moshe Rabbeinu, he came from this one, he came from that one. It's the nitzutz, it's a piece. It's like a spark. You don't need the whole fire; you just ignite. Okay. Different time, a different time. I just wanted to get through the information. I really don't want to talk about neshamos so much today. Okay, now listen carefully. So now we have, listen carefully, so now we have that not only is there 42 million pshatim on every word in the Torah, all the doros and all the neshamos and all the people, everything is found in the Torah. The Gra says a marvelous thing. He says like this: לכן התורה ניתנה לאדם הראשון. The Torah was given actually to Adam HaRishon, says the Gra. ברא כל הדורות. In it, he saw all the generations. Avraham Avinu also, hevin kol haTorah. And Rabbo, he saw everything in it, yeah? The Gra, we're going to learn this soon, that the Gra explains that actually, there's nun shaarei binah. There's fifty sha'arim of wisdom in Torah. Adam HaRishon was close to getting all fifty. We're going to learn this soon. What's the pshat? He sinned, and because he sinned, he had vayegaresh. Hashem threw him away from knowing the fiftieth shaar of binah, yeah? He was smart. He was ready to know fifty shaarei binah in Torah. He would have reached the highest levels of Torah, Adam HaRishon. And he says that's the pshat, Ki lo yirani ha'adam vachai. You can't see Hashem and live, yeah? But that's pshat when there's misa. When there's misa, if someone has to die, it's Ki lo yirani ha'adam vachai. But if there was no mita, if still there was no death in the world, you were able to see Hashem. The way I explained to you the Gra, he says that all the Torah is shemotav shel HaKadosh Baruch Hu. So knowing complete Torah is what? Knowing Hashem. So that's the pshat, Ki lo yirani ha'adam vachai. You can't, but that's only once it's niknas misa. This is the Gra. We're going to learn this a little bit later. We're going to speak about this a little later. But I had a simple question on this whole topic. If Avraham Avinu, as well as Adam HaRishon, saw the entire Torah— No, better question. So then what did they do? They woke up in the morning and they said, you know what, if— If I have to go or not go, if I have to sit or not, let me see what the Torah says. I have a manual of what the next thing I'm going to do. No? Actually, if the Eibishter gave Adam Rishon the Torah here, I always ask this for a question. The Gemara says a story about Adam Rishon, that he met Kayin, and he asked Kayin, ‘Ma yatza b'dincha?’ What happened to you, Kayin? You killed your brother. What was the end of the story? What was your mishpat? So he said, ‘Asiti teshuvah v'pasharti.’ I made a deal with HaKadosh Baruch Hu by making teshuvah, which means I came to an understanding and Hashem was mochel. Says Adam HaRishon, ‘Ilei hayiti yodea’—had I only known that I could do teshuvah, right, I would have done teshuvah and not get thrown out of Gan Eden. I thought teshuvah is in the Torah, no? If teshuvah is in the Torah and Adam Rishon got the Torah, so how can he not know this? Ah, you like the question, huh? But it's too deep. You have a cap that says ‘The Gap.’ It says on it, ‘The Gap.’ It's a ... thing that they're moda al ha'emet. They buy hats that tell you what's going on between their ... Not you, not you, but the goyim, they have a hat that says ‘Gap.’ I can look and see there's a gap over there. A gap is an empty space, a chalal, no? You tell the guy, ‘What do I—’

I could see by myself that there's a gap. What are you talking? Some good question, huh? I would say maybe they didn't see what was neged to them, maybe, I don't know. But teshuva, teshuva, teshuva is one of the yesodos haTorah. He didn't see in the Torah teshuva, that he didn't know this thing called teshuva. Yesh lefalpel v'yesh l'harich ba'inyan. But the point being, the Gra tells me clearly that ad merishon, gad miltai toiva. Okay. Now I'm going to tell you from the Gra on Nedarim l'Yahu, parshas Balak, madurah daled, ot chaf-gimmel. The answer is, come next week. Come next week, you get the answer. Yesh ayin panim laTorah, says the Gra. But that's only l'Torah shebaal peh. Mem-tes panim laTorah shebiksav. Torah shebiksav, the pesukim don't have ayin panim, and that's the pshat, the pasuk in Tehillim ches, pasuk vav: Vatachasreihu me'at meElokim. Ki lo nitan l'Moshe Rabbeinu rak mem-tes shaarei binah, vhamalachim yod'im es kulam. Mem-tes, I know. Mem-tes and ayin. Vatachasreihu me'at, mem-tes and ayin. Mem-tes for Chumash and ayin for Gemara. Now I want you to know that I had a question this all my life. You know, in Chumash, there's hundreds of pshat. Every guy puts out a book, this pshat, that pshat. And in the Gemara, if a guy says a pshat which isn't one hundred percent, you know what we say? Eh, it's not good. Pshat, looky-vent, pshat an achron. If anything, it should be the other way around. In the Gemara, in the Torah shebaal peh, there's ayin panim laTorah. In the Chumash, there's what? Only mem-tes panim laTorah. So what's the pshat? And I want to tell you over this Gra that I said before, in Sefer Yetzirah, the Gra writes, Shaar ha-nun lo niglah l'shum beriah. No person—you're right, shum beriah, no beriah, no creation—rak Adam Harishon, huchan. He was almost ready. He was huchan to get Shaar ha-nun in Torah, lasigah, u'v'chet'o, ma yikareh. Because he sinned, Hashem threw him out of Gan Eden and he didn't get the Shaar nun. V'keivan shehuchan lamus, since he was meant to die, he sinned, אי אפשר להשיגו. That's why he couldn't get it, and that's what I told you before. V'zehu sod, ki lo yirani האדם וחי. So I had a question, I don't understand. If there's ayin panim for the Gemara and mem-tes for the Chumash, why do we find more Torahs and chidushim and divrei Torah in the Chumash? So you know what I was thinking, interesting point. First of all, I want to tell you something cute. There was once a Rosh Yeshiva that said a pshat, so the other Rosh Yeshiva told him, Ah, that's not good. So the Rosh Yeshiva answered, But ayin panim laTorah—there's different ways how to... He says, אבל זה פשט שלך אין בכלל פנים. Panim—how much can panim? In Yiddish there's an expression, בכלל לא. There's no face to it. There's a stampy zayon. Okay, I want to tell you more. They say over that someone once told the Pshat to the Rokeach, and the Rokeach answered him, Lapshat kazeh hayiti muchan lishkav tachat hahar. כתוב כפה עליהם הר כגיגית, accept the Torah. For such a pshat, I would have been ready to be under a har. I would have stayed there. Not worth. If accepted, I would have been under the hat. You like it. What do we see from here? That it has to be mechuvan la'emet. So you know what I want to say, an interesting point? תחשוב על הפשט אחרי היגיעה לכוון על האמת. How many days after days of working on a pshat in the Tosafot? כיוונת לפשט? ככה יש עיין, וככה יש שישים ריבוא בתוכה עיין. It's not stam divrei Torah, eh, u'vameh, kacha, עוד פשט, יכולים להגיד ככה. לא, לא, לא, לא. אוי לכל אחד. The ayin panim laTorah is pshat emet. Take Reb Chaim Brisker's pshat in the Tosafot, ככה, כמו פשט כזה, יש עיין, ויש שישים ריבוא בתוכה עיין. Forty-two million such pshatim. אל תחשוב forty-two million pshatim stam. Divrei Torah shekorech is gematria Moshe, and Moshe is gematria Chaim b'Chaim David. לא מתכוונים על זה. מה שאומרים בשבע ברכות, על זה לא מתכוונים, ayin panim laTorah. Ayin panim, תחשוב על הפשט של הרשבא, ויש עיין ככה, ויש שישים ריבוא ככה.

אל תחשוב מה שחיים ... מה שברל שם אומר, מה ששמחה אמר איזה חיזיון, בהרדמה שלו, when he was dreaming and he was eating his popcorn. We're not talking about those pshatim. We're talking about, תחשוב על רשב, על ריטב, על בן איש חי. הפשט של הבן איש חי: יש כך עין, ובתוך העין יש ... I understand what we're talking about. Now you understand? Okay. Let's go a little further. Now that we understand a little bit of what it means, one word of Torah, and that's called what? Pnimiyut, pnimiyut haTorah, שמוית של הקדוש ברוך הוא, אלפי רבבות פשטים על כל מילה. And this is emor. How does one zoche to that? How does one zoche to reach that he sees a little bit more omek in his Torah, pnimiyut? Ratzon is good. That's good. Kviut is good. Taharah. וכתבתם על לוח לבך. You have to write it where? על הלב, לוח לבך. I'll explain to you. Did you ever notice that a sefer Torah needs a lot of work, a lot of work? What does a sefer Torah need? It needs libud haklaf, work it out. It needs that it should be from a behemah tehorah. You know, the Gemara brings down a very nice story in Bava Metzia. You remember the Tanna—who's the Tanna that says, Reb Chiya? Kama gedolah ma'aseh Chiya. Yeah, everybody knows the pshat, right, that he said in case the Torah be forgotten, I would go and I would make nets, and I would take the nets, and I would catch deer, and I would catch shecht the deer, and I would give the food to the Tannaim, and then I would take the skin and write the Torah. So the Tziv asks, why don't you just write, buy a Sefer Torah מן השוק? What do you want? Or write a Sefer Torah. What do you have to—nets and catch deer? And Torah says, shoresh, taharah. It has to be pure. In order for Torah to work, it has to be pure. Tell me, what does this parsha talk about? Taharat ha-kehunah, taharah of the avodah in the Beis HaMikdash, tumah and taharah. Emor. Emor, emor, emor. Yehir rabosai, emor. The amirah of Torah, which the Gra tells us is taamei haTorah, kavanot haTorah, penimiyut haTorah, is taluy in what? In the tumah and the taharah, the purity. You have purity, you'll see beautiful things. Gal einai v'abita nifla'ot miToratecha. What's purity? You want to know what purity is? Don't look at junk. Don't look at internets, and don't look at the newspapers. Don't look at all the junk of the world. Where are you going to live? In Lakewood. Yeah. You're going to live in Queens, in your house, like the Brisker Rav. The Brisker Rav didn't leave his house. You know where? In Yerushalayim. Brisker Rav didn't leave his house. They once came and knocked on the Viskerov's door, and they saw that he was sitting in his house with the shades closed. You're lying, he was sitting with the shades closed. The Rebbe, I told the Rebbe, they remember this. So they asked him, What are you sitting— He says, Here, when you live in a city that there's poishim, people sin, you're supposed to lock yourself in a cave. Get yourself away from this. Tell me, what did Reb Shimon bar Yochai do? Reb Shimon bar Yochai ran away to a cave. What was his zechus? Zohar. What is the Zohar? The פנימיות התורה. That's it. It's as simple as that. תכל'ס לימותנו, we'll talk afterwards. I just want to talk a little bit about Reb Shimon bar Yochai. So we'll talk. Sit down, sit down. Control yourself. Sit down and control yourself. Yeah. Reb Shimon bar Yochai was zoche to the inyan of Zohar. Zohar is— let me show you a little bit about Reb Shimon bar Yochai. I like Reb Shimon. Tzadik, tzadik. Okay, let's talk about Reb Shimon bar Yochai. Reb Shimon bar Yochai is mekushar to the esh, to fire. Everything about him is fire. You know, he came out of the— he came out of the— the Gemara in Brachos tells us, פולסא של אש. You can make a good movie out of that, you know that. The fire, you know, from the eyes.

What do you call that? Laser. Laser beam. What's the fire? Now, if you know that he's very mekushar to fire, the minhag on Lag BaOmer is to make madurot. Now, there's a big tumult about the madurot. The Chasam Sofer was very against it. Chasam Sofer said, he doesn't understand, since when do you make a holiday on a yahrzeit? Never saw anything like it. And he says, make a teshuvah, make a holiday, and then he also said they went, they make fires and they burn clothing. It's bal tashchis. What are they burning clothing for? They take clothing. The minhag is to take clothing. Now they take clothing, they burn it, they buy new. So they used to take regular clothing. Bal tashchis, you know, do it. Chasam Sofer was very against it. The Kitzur, many poskim wrote that the Chasam Sofer didn't know exactly what it was, and again some ma'ases. Yes, no, yes, no. I got to point out something very interesting. The shorש v'soresh avodah, which was all Kabbalah, all Zohar. The whole sefer, he was a mekubal, but he was a Litai. But it was all Zohar. Rav... the yesod v'soresh avodah, he was a Litai. He was a Litvish mekubal. No, he's from Vilna. What are you talking about? He was a real Litvak. He was a real zushel ziskin. He was a real, real regular Litvak. But the only thing is, he lived with the Zohar. He did everything al pi the Zohar. The whole sefer is Zohar. There's no mention of Lag BaOmer there. There's no mention of Lag BaOmer. In the yesod v'soresh... bichlal, bichlal. Rav Nissim Karelitz, in his sefer, writes that Ashkenazim are not allowed to listen to music by night. Right? Not allowed to, because we were never mekabel the lag ba'omer as a Yom Tov. It lifted; they were never—I grew up, I never heard of it. Never, never heard of it. So the whole 49 days, no listening to music? No, so they're muttar because anyway it's muttar the next day. Why? Because 33 days it ends for... No, for shitas Ashkenaz, it's over after 33 days. So lo ma'alaila because of lag ba'omer. L'maaseh, Reb Shlomo Zalman orbach is cholek on this, and he says, no, no, l'maaseh it's a shtickel Yom Tov, and so you can do it at night. Okay, but whatever it is, whatever it is, yes or no is a big, a big diyun. Yes, no, yes, no. Okay, whatever it is, I'm just trying to give you information. As a matter of fact, many sefarim discuss that the actual minhag of the hadlakah in Miron comes from the Arabs. Okay, who says this? Many, many historians, because actually there were a group of Jews who lived in Palestine, and they were mevulal im ha'Aravim, with the Arabs. The Arabs liked those, especially the Sufi. The Sufi Arabs liked very much flames and torches. Originally they would do this by Shmuel HaNavi's kever. This whole Miron thing was done in Shmuel HaNavi's kever. Then what happened was that the Arabs kicked them out of Shmuel HaNavi's kever, so they went to Miron to Reb Shimon bar Yochai's kever. 1500, in the 1500s. When was the Arizal? 1500, so I guess it was right before. I'm just giving you information. There's a tumah where it comes from, what it comes from. The point being, there's definitely something with fires. The Bnei Yissaschar speaks about it, that you're supposed to have 17 candles because keminyan tov, or tov, right? Where does it say ki tov? Where does it say? Which day? Which day? The seventh—what? Third day, right? Seventeenth. Third, the fire, tov, whatever tov, so you have to have seventeen candles, okay? As a matter of fact, in Tunis—I met a Tunisian Jew. They have a special menorah that they light on Rosh Hashanah. A special—it's called menoras Reb Shimon bar Yochai. I don't know. I forgot to ask him. The truth is, I was so astonished by the whole story that I forgot to ask. They have seventeen candles. I don't know. Anybody here from Tunis? Do you like tuna? No, not Tunis. Okay, now. Matria tov, tov, tov. Matria tov. Seventeen candles. Okay, now, this is just a little history class, a little history class, and you should know what Lag BaOmer is all about. Fine. Okay, this is just a little history class to know what Lag BaOmer is. Now, point being, it has something with fires. What is the fires? So the emes is, the Zohar writes that on the day that Reb Shimon bar Yochai was niftar, the house was malei ohr, was full of light, to the point that the talmidim couldn't even look at him. They couldn't see his face. Good. There's another Zohar that also says that Reb Shimon bar Yochai himself said, Lo litabel alav, not to be me'abel on him, but rather to light torches.

And to make hilula, torches. He wanted they should make torches, fires. Okay. There's another Zohar that says, very interesting, and this, wake him up because this is his limud, this is for you, that the day that Reb Shimon bar Yochai was niftar, the sun didn't go down till Reb Shimon bar Yochai told him to go down. Reb Shimon bar Yochai said, You can go. They waited for permission, permission for the sun. You knew this, you heard this, that the sun didn't. Now you learn this, that Reb Shimon bar Yochai, like shemesh begivon dom. So again, the sun, the light, the fire, what is it all about? I'm going to tell you a little pshat in a Chassidishe minhag. You ready? The Heilige Chofetz Chaim writes the following. You ready? In Shmiras Halashon—no less. Ah, beautiful sefer. You know who the Chofetz Chaim was. Shmiras Halashon, Shaar HaTorah writes the following: Ki be'emes ein ketz likedushas haTorah. There is no ketz, no end to it. Kemo she'amru chachameinu zal, sheyesh shishim ribo פירושים לכל פסוק ופסוק שבתורה. Obviously he didn't see this Gra, because according to the Gra it's a lot more, because it's ayin panim laTorah, and in each one has shishim ribo. So it's not shishim ribo pshat. He brings it down from the Chesed L'Avraham—azvul, I guess is what the chiddush, something, no? What's—his grandfather. Okay, so Chesed L'Avraham is the Chida's grandfather, that there's shishim ribo, and the truth is the Gra learns more, that there's much more, right? There's ayin panim, and in each panim is shishim ribo. Okay. So what should I do? It's what it says here, so what do you want from me? Now, so what should I do? Now, no, it's ... Okay. Now the truth is, it's not l'chal pask, because ... okay, whatever. Now, ... Midrash oisiyos d'Rabbi Akiva, d'or shel shmoisav HaKadosh Baruch Hu, the light of the names of HaKadosh Baruch Hu is l'maalah. It's more than esrim v'echad alafim revavos parsaos. I don't know. Numbers which are beyond my comprehension, okay? K'minyan shem Eya, like the name of Eya, right? Hashem's name. Okay. V'amru chachameinu zal, amar Reb Elazar, so he brings a Midrash ... lo nitnah parshas haTorah al haseder, that the Torah was not l'fi the seder, she'ilu malei nitnu al haseder, because if it was al haseder, we know ein mukdam u'meuchar baTorah. If it was l'fi haseder, kol mi shehaya korei bahem, haya yachol l'hachayos meisim, ul'hasis meisim. Anybody who would read the Torah could do techiyas hameisim, would be able to do—this is the Chofetz Chaim. You ever hear of Shemiras HaLashon? It's not some Kabbalistic—Shemiras HaLashon, Chofetz Chaim. L'kach nitalem meihem sidran shel haTorah. That's why Hashem did not give us the seder haTorah, v'hu galui lifnei HaKadosh Baruch Hu, shene'emar, mi kamoni yikra. Listen? Okay. So the light is parsaos. Do you know that light, especially in Kabbalah circles, you do— Is a siman for something ruchni, which is not gashmi. When you want to talk about ruchnius, which is not defined in gashmi, for example, Reuven the mekubal is going to wear a white thing on Shabbos, right? Because it's all ruchni and no gashmi, נכון? It's brought down that when a person dies, yeah, the Zohar writes clearly, clearly, that a few things happen. The first thing happens is that his relatives come to greet him. What? His relatives come to greet him. The Zohar writes this. Kabbalas panim. The relatives come to greet him. You think you're laughing. It's not only said in פירוש Gemara. The Gemara says that when a certain Tanna died, in the brachos, Yecheskel, he says, Put a chair. Yecheskel Hanavi is here. Yecheskel HaMelech. Yecheskel HaMelech. Rabbi Yochanan, when he died, he put a chair for Yecheskel HaMelech. I heard from a Yid that was there when Reb Shlomo Haimin was niftar, Rosh Yeshiva of Torah Vodaath. Put a chair. Reb Akiva Eiger came. Akiva Eiger. No, because he spent his whole life learning the Torah of Reb Akiva Eiger. In the Zohar, it actually says that Reb Shimon bar Yochai, his rebbes came to greet him. What's the point with the chair? Akiva needs chair? It's a siman. It's a siman. It's a siman.

Tell me something. You have Ushpizin, Sukkot. Why do they need a chair? Why do you need a chair? The sukkah itself. Why do you need a chair for? The people put a chair for them. Why do you keep Eliyahu? You need a chair. They say he came from a long trip, you know, so you have to give him a chair to chabed him. Okay, that's a different story. I don't want to get into that. Learn Torah on the chair. That's the best you could do. Now listen carefully, yeah? The point being, the point being, you hear? As a matter of fact, there's another thing that the Zohar writes, that when a person dies, big light. He sees big light. Now you know it's interesting because people came back from the dead. A lot of people came back from the dead. All baalei teshuva are people who came back from the dead. You know that. Just kidding. No, literally, someone who wasn't keeping Torah and mitzvahs is like he's dead, right? No, but bichlal, all the baalei teshuva had life-death experiences. Hashgachah, for some reason it doesn't happen to them ever. I don't know why. I have a guy in Lakewood that's a baal teshuva, a Sephardi guy. So he has a story that he came back from the dead. He was telling it to Olam on Shabbos. Very interesting story. And they were laughing at him because they were Lakewooders. So I started screaming at them. I said, I don't understand. The guy didn't say anything that's different from what says in the Zohar. It's a Chazal say it. So why do I have to believe that it didn't happen? Maybe it happened. Again, why do I have to be such a skeptic and say it didn't happen? The Zohar says this is what happened, so maybe it could happen to somebody, right? Okay. Bottom line is, what happens is you see light. You see a big light. All right. Tunnels, light. Okay, what is this light? What is all this light? So there's a gevaldige medrash rabbah. The medrash rabbah says that Olam Haba, you could see it as light. So פירוש המדרש: Ki lo yirani adam vachai. The medrash continues and says that b'shaas petirah, HaKadosh Baruch Hu comes to the meis. Ki lo yirani adam vachai — when he's alive. B'shaas petirah, the Ribono Shel Olam comes to greet, the Shechinah comes to greet the niftar. So there's inyan of light. Point B: parsois. You see here, the Or HaTorah, which is the shmois of HaKadosh Baruch Hu, is called ohr. Here the Chofetz Chaim says, Ohr shmois of HaKadosh Baruch Hu. How big is it? L'maalah me'esrim alafim revavos parsois. Unbelievable, yeah, unbelievable light. Now, this week — actually last week — the scientists came with an invention, which that's why the whole shiur was noiled. I heard and read one thing, and from that the whole shiur, the whole shiur came just that moment, like a lightning bolt. I said, That's it, I'm going to talk about this topic: the telescope. They have now a new telescope which they could see farther than they ever saw. What did they see? New telescope. They saw light with measurements which they can't measure. Unbelievable vast amount of light beyond the galaxies that they saw till now. Till now they saw certain, yeah? Now they were able to see further, and the further they see, that further, what do they see? Ohr. Ohr, lights which — that was in amounts that they can't describe. What? Behind the shemesh, what are you talking about? I'm talking about behind the dayeves, so you see the shemesh. I'm talking about the telescope, they see. Past, past. They see it as or. That's what I'm trying to explain to you. All ruchniyusdike things is seen as or. When you want to talk about zohar, zohar is pnimiyus haTorah. The physical way to describe the pnimiyus haTorah of the zohar is or. It's light. The word zohar, rabosai, means light. Zohar hakia mazhirim, it's light. It's light. Zohar, it's a spark of light, a burst of light is zohar. Rabosai, what do I want to bring out? What I want to bring out is as follows. If you learn Torah, you see the light of the Torah. It's a tremendous light. Don't give it up. Don't give it up. Every word, shishim ribui, unbelievable. You know what's in every word, every word. Would you give it up for a candy, for a glida? You gotta be crazy. Imagine I'll trade you. I'll trade you shishim ribui pshatim, mamash olamos, all this I'll trade you for what? For a lollipop. A lollipop. You'll say, Are you meshugah?

That's in the Gemara, the first Mishnah of the Talmud Torah keneged kulam says, וְחַלְפֶיךָ לֹא יִשְׁקְלוּ. There's no way to trade it even. There's no way to pay for it. There's no way. It doesn't measure. Boys, don't be mafsid diamonds, unbelievable diamonds, for lollipops. The lollipops of this world. This world's all lollipops. Okay, it tastes good for a few minutes. It's lollipops. So when you go to Lag BaOmer and you light your bonfire, remember that's just a remez for something what? For the or, the pnim, the Torah, the beauty of the Torah, the light of the Torah. And then you'll take it, zoche, zoche, to the ideas of Lag BaOmer. Boys, have a wonderful week. We'll see you again next week. Oh, okay, okay, okay, okay. Okay. Practical things. Practical. Tell me, do you have a TV at home? No. No. Do you have an internet at home? No. You don't have it at home? No. Okay. Do you go? You have in the office. Do you ever go on the... what do they call that? The koshernet? Koshernet? You don't know how to use an internet at all, you're saying. Period, you don't know how to use the internet. Okay, so you don't have that problem. Okay, let's go further. Do you walk in the streets? Yes. Okay. Do you look at women that you're not supposed to look at? Yes. Yes. Okay, so let the answer to the question: those women want to have nothing to do with you. Nothing. Zero. That's why you're looking. No. I look, I look. I'm sorry, I look. Okay. When you look at those women, you have a havamina those women want to be caught dead in the same room with you. But the yetzer hara—tell me to look at them. But the yetzer hara is a fool. I don't understand. You want to be chomet something which that person hates you. They don't like you, those people. They wouldn't date you. So what are you being chomet exactly? If you went over to that girl and asked her for a date, you know what she would say to you? Call the cops. I'm calling the cops. Okay? Again. It's not automatic. Okay, let me ask you a question. Okay, I'm asking you a question. Wait a minute. I know, I heard about it, I heard about it. Okay, so listen carefully. Let me tell you. Did you ever go to a zoo and see a buffalo? Did you see a buffalo? Monkey. Did you ever get excited when you saw it? I give him nuts. I guarantee you that the buffalo has more middos than the person you're having taiva for. I guarantee you that the buffalo would treat you better than the lady who you're having a taiva for. Because the lady you're having a taiva for would curse probably the Jew and the dirty Jew, and you would see her one time open her mouth, you'd realize how vulgar and how mius, machmas muksa, how muksa machmas mius she really is. There is also—we talk about Jewish ladies also. We're not talking about goyish ladies. A Jewish lady is dressed tznius. Yes, yes. They forced her, not because... There's offices that we buy merchandise. Okay, so I'm going to give you an answer. You know, the truth is, this is really the kavana of today's shiur. What, you're being mafsid. For a lali, it's just not—it's just not normal. It's just not a normal thing. If you knew that you could be mafsid—I'm just saying, you're being mafsid what? What are you trading what for what? What are you trading? Okay, I want to tell you another thing also. I promise you, I swear to you, okay, that if a person is shomer his einayim from seeing what he shouldn't see, he has hatzlacha in business. I swear that to you. Hakol talui bemazal. Chazal say, Mazal b'motzi zera levatalah. It's a very famous ... Huh? ... Mazal. ... It's a ... The point being, the point being, all hatzlachos in this world come from shmiras einayim. You see them rich. How do you see them rich? You see them rich. You know what's in their bank account. Yeah, I see them. You know, people thought Nadav—people thought, people thought...

Nadav was very rich. Was he really very rich? Yes, he is. He's in jail now for the rest of his life. That's what you call rich. Yeah, he'll give everybody money. He's finished. He's finished. הצלחה in this world comes from... Yeah, the same part.