Tzav: Korban Shelamim, Shalom and Sheleimus, and Harmony Between Hashem and Yisrael

Transcript

I want to discuss the korban shlamim. Korban shlamim. We're going to learn a little bit the halachos, the halachos of when you bring a shlamim, and then we'll understand the concept behind shlamim. A lot of times you give shiurim on korbanos, on Vayikra, people don't know the actual technicality of what it is. Therefore, it doesn't take them, when they see the yesod, the concept behind the korban. So we're going to do both today. We're going to learn the technicality of how it's done, why it's brought, and then we'll see a tremendous yesod, a tremendous concept that we can learn from korban shlamim. If you look at perek zayin, pasuk yud aleph, in this week's parashah: V'zos toras zevach ha-shlamim. This is the Torah, the rule, the law, zevach, the slaughter of shlamim, asher yakriv laShem, that he will slaughter to Hashem. There's one word in this pasuk which is extra and is not found by any other korban, and that's the word zevach. Zos toras ha'asham, zos toras ha-chatos, zos toras... Right? We know there's an olah, a chatos, an asham, and a shlamim. The lamiluyim, kol korban... Right? There's three korbanos, basic korbanos. There's the chatos, the asham, the olah, and the shlamim. The olah we were taught already, we learned. That it's not exactly al chet. It could come al chet, but not exactly al chet, which means chatos is clearly when you over a lav, you bring a chatos. An asham is when you're mesupak, when you're not sure if you were over an aveirah. The olah is sometimes al bitul aseh. Sometimes you can bring it if you didn't do an aseh, even though there's no issur punishment for the aseh, but the korban. Sometimes it's b'hirhur; you can bring it if you had bad thoughts. And sometimes you can bring an olah just to get close to Hashem. That's the korban olah. The shelamim is only when you're no aveiros. There's no aveiros that you bring a shelamim for. Shelamim is just simply to get close to Hashem. So why is it that korban shelamim is the only korban that it says zevach? If you look in last week's parsha also, when it talks about the shelamim, it starts with the word zevach: zevach shelamim. Why zevach for shelamim? Zevach just means a slaughter, a korban. Shelamim is the only one that's called a korban. Now the truth is, the Chazal in Zevachim, daf daled amud aleph, they darshen zevicha l'shem shelamim, that you have to be zove'ach for the purpose of shelamim. Now the truth is every korban has to be zevicha for that korban. It's not only a korban shelamim. You understand? Zevicha for shelamim, when the korban is being nikrav and the kohen... Every korban is that way. Every korban has to be zevicha l'shem the korban. So why only by shelamim? So we could say two things. First of all, shelamim, we're going to learn later on, was a method of how they made regular eating meat in the Midbar. In the Midbar, when they wanted to eat meat, they were makriv korban shelamim, and the halacha is by shelamim that the baalim, the owner, eats the meat. So there was no just going to the butcher, going to Meat Mart and say, Give me. There was no Meat Mart. You had to go to the Beis HaMikdash and shecht a korban shelamim, and with that you would have meat to eat. So it could be that's why the Torah stresses, V'zos toras zevach ha-shelamim asher yakriv laShem, that the chiddush, there has to be zevichah l'shem shelamim. You would say that a shelamim, it's kodshim kalim, not kodshei kodashim. It's kodshim kalim. It's the lesser of kodesh in the ladder of kodshim. It's also meant to make meat, eating, for the eating purpose. So maybe there would be no halachah of zevichah l'shem, that you have to shecht it l'shem the korban. You bring a shelamim, you shecht it. That's why the Torah stresses zevichah l'shem shelamim. Shalom aleichem. We're asking a very simple question. Today we're going to learn what shelamim is. If you look at the pasuk, the pasuk tells us.

Zos Toras zevach hashlamim, asher yakriv laShem. Why does it have to say zevach hashlamim? Zevach. It's only by shelamim does it use the word zevach. It doesn't say zevach haasham, zevach hata'ah, hachatos. Only by shelamim. Why only by shelamim? So we explained that the Gemara learns zevicha l'shem shelamim, that when you slaughter it, it has to be for the sake of the shelamim. Every korban has to be lishmah. That's the beginning of Zevachim, right? Every korban is lishmah. The answer could be is there's a chiddush by shelamim because shelamim was meant to bring meat to the owner, that he should be able to eat it. That's the way it was in the midbar, and it's also kodshim kalim; it's not the higher level of kodshim. So therefore the pasuk goes out of its way and speaks zevicha l'shem shelamim. A dilma, we could say another very nice pshat. Look at the beginning of Parshas Tzav. The Torah tells us the method of how the kohen is supposed to do the korbanos. Now I want to point this out to you. A lot of what's written in Parshas Vayikra is repeated in Parshas Tzav, many of the halachos of the korbanos. It seems in the mefarshim that the basic chiluk between Parshas Vayikra and Parshas Tzav is Vayikra is the laws of the korbanos that the owner has to know. Tzav is the halacha of the korbanos that the kohen has to know. It's coming from the side of the kohen. How is he supposed to look and learn and know the halachos of korban? And that's how it could start: Tzav es Aharon u'vanav leimor. So it talks about the korbanos, ma'aseh korbanos. That's what entails avodas hakorban. So what does it say? It says like this: וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ, פסוק ה', לא תכבה. ובער עליה הכהן עצים בבוקר בבוקר, וערך עליה העולה, והקטיר עליה חלבי השלמים. So on the fire, on the mizbeach, you should be makriv chelvei hashlamim. Come on, that's the only thing you were makriv on the mizbeach was chelvei hashlamim? All the korbanos, all the emurim, everything was nikrav on the mizbeach. Why does it say chelvei hashlamim? Rashi: אם יביאו שם שלמים. If you bring shlamim, so then you put the shlamim there. What do you mean, if you bring? And if you bring a different korban, so you would put that there also, so why pick shlamim? Rashi's saying that the pshat is, it's just an example. Isn't that strange? That when it says, וְהִקְרִיב עָלֶיהָ, you say it every day by davening. You ever think about it? וְהִקְרִיב עָלֶיהָ, חלבי השלמים. You ever think about it? What do you mean, chelvei hashlamim, only shlamim? Good, that's for the drasha, but it's only shlamim? You put everything. You're saying it's only for the purpose of the thing. Rashi says, רַבּוֹתֵינוּ לָמְדוּ מִכָּאן, our rabbis learned from here, עַל עוֹלַת הַבֹּקֶר הַשְׁלֵם כָּל הַקָּרְבָּנוֹת כּוּלָם. It's a drash, but the pashut pshat is, אם יביאו שם שלמים. It's just an example. So the Alshich asks this for a kasha: why bring an example to shlamim? So he's saying that the drash is the reason for the example. Alshich says a little differently. Alshich says the shlamim is a korban that you brought peacefully. You didn't do any aveiros to bring the shlamim. That's the example that the Torah likes to pick. Watch, the Torah says, we pick an example, we pick an example, a nice example. Shlomim. Shlomim is a beautiful korban because it doesn't represent any chet. So it could be, when the halachos are taught, it's taught through the words of, through the parsha of zevachim. So zevicha l'shem shlamim, true it's by a korbanis that way. But maybe the Torah goes out of its way and speaks zevicha, the korban shlamim. In other words, the halachos are taught in the light of shlamim, because shlamim is a korban which is beautiful. It represents, you know, the love of a Yid to HaKadosh Baruch Hu, not based on chet, not based on tikkun avonos. That's what the Alshich says on this pasuk, chelvei ha-shlamim. Okay. So now we've explained that the word zevach, according to Chazal, is there to tell me zevicha l'shem shlamim. How many times did it have to say it? It says it all the time. If it's a drash of zevicha l'shem shlamim, so it's fine if it would only say it once. Why every time, every single time it says the word shlamim, it's called zevach ha-shlamim? That, lichoira, b'shatahv is not answered, this Chazal. You ask me? Beautiful svara, beautiful. Beautiful shaila. You want to come and tell me halacha, so you teach it to me once.

Why do you think it's Yeshirah, so Yosemcha, that you have to teach it over again and over again until they get the point? We got the point: zevach hashlamim, that's it, finished. How many times do you have to write it? Again and again, zevach hashlamim. So I saw the Ksav V'Kabbalah says a very interesting pshat. HaKsav V'Kabbalah is a classic sefer. He says, classic, explains you the pshat of the pasuk יפה. He says the word zevach means seudah. It's a meal. Seudah, a meal. So the pshat in zevach shelamim is the seudah of the shelamim. Why? The shelamim was a korban that they shechted and that the ba'alim had from, and not only the ba'alim had, the ba'alim would invite his friends. He would make an entire meal out of it. He would make an entire oshavuah, what do they call it again? No, no, the thing, the party that they make. Yeshuah, yeshuah. They made a whole yeshuah from it. No, really, that's what the korban shelamim was. So that's why it's called zevach. The word zevach means— No, I'm teaching you something new today. The word zevach doesn't mean shechitah. The word zevach means seudas shelamim. It's the meal, the shelamim feast. Zevach shelamim, and he brings mekoros. He brings the Ksav V'Kabbalah. Now again, HaKsav V'Kabbalah is not a sefer that you quote like you quote the Chovos HaLevavos in Chumash. He was the author of the text; like, he worked on the pshat of the words, and it's accepted that way. And he brings raayos from Tanach. Ki zevach la'am — there's a party. There was a party for the people. Zevach hayom laShem. Zevach just means a party, a seudas mitzvah. So the word zevach means seudas mitzvah. So that's why Shlomim always goes together with the word zevach. I would like to say a different pshat. Why does Shlomim always go together with the word zevach? I would say it's my pshat, but like all other things that I say, it's based on Rishonim. You just have to find it in the Rishonim. You have to see it, and once I point it out to you, you'll see it clearly. You'll see doshte in the Rishonim. The Targum translates the word Shlomim different than any other korban. Peledik. Yeah. Asham, chatos, all the same. Shalem. Our — yeah. Look at the Targum. It says like this: O, zois Toras zevach haShlomim. V'da oraisa — this is the halacha of the Torah — d'nichsas kudshaya, of the holy korban, holy. Targum translates zevach Shlomim, kudshaya, holy. Relax. Relax. Refined. Kodesh. Kodesh means holy. Interesting. Go look. Look at all the Targums. You'll never find chatos, asham — they're also kodesh. And it's interesting, the zevachim of Shlomim is kodshim kalim. And punkt the kodshim kalim is called what? Kudshaya, nichsas kudshaya. The mefarshim who like to learn pshat, are busy with this targum. What is nichsas kudshaya? Where does it come from? Why is he saying this? So they want to say that Shlomim and kodesh and Torah, I'll tell you what I really hold, and I can't be more stronger in what I'm trying to tell you, that it's 100%. The word kodesh is not a translation of the word shlomim. It's a translation of the word zevach. What is zevach? What is the translation of zevach? And the answer is not a party, but a holy party. It's a seudas mitzvah, a seudah shel kodesh. The nichsas kudshaya, nichsas is a korban, right? Kudshaya, it's a translation of the word zevach. It's not a translation of the word shlomim. They're all trying to learn that the word shlomim is kudshaya, and the question is where and why would the targum translate shlomim as kudshaya? And of course the question is, it's kodshim kalim, it's not kodshei kodashim. And the answer is we're not coming to translate the word shlomim. The targum is coming to translate the word what? Zevach.

The word zevach. Now the question, of course, is why zevach kodesh by shelamim? So either we learn like the Ksav HaKabbalah, and it has something to do with seudas kodesh. He's trying to say it's a seudah shel kedushah. Tell me, if someone asks you, what does the word zevach mean? It means to slaughter, like you slaughter shechitas beheimos for eating? No, it's a holy slaughter, right? So that's what he's saying: nichsas kodshaya. Ideally, maybe he's saying something deeper, rabosai. You understand what I'm talking about? You understand what I'm saying? I'm saying a very pashut thing. Nichsas is zevach; shelamim could be kodshaya. So the question is, why is shelamim kodshaya? I'm trying to tell you that it doesn't mean that. It means nichsas kodshaya, zevach. Only problem is, why doesn't he translate the word shelamim? It doesn't bother me that much, because shelamim is shelamim. They're saying it because there's no word shelamim in the pasuk, so kodshaya must mean shelamim. I'm thinking that he's just translating the word zevach means zevach of shelamim. Why am I saying this? Okay. What is shelamim? What is it? What is the translation of the word shelamim? So I'd like you all to turn to last week's parsha, where we first find the word shelamim. Yes, I think it's gimmel. Should be gimmel. Gimmel aleph, I believe. Gimel, I would believe it's gimel. Zevach shlamim. So you see again the word zevach. Shlamim. What is shlamim? Says Rashi, gevaldik, shlamim, shemetilim shalom ba'olam. It brings peace to the world. Peace. Peace to the world. Davar acher, shlamim, sheyesh bahem shalom l'mizbe'ach. There's peace. Why? The mizbe'ach has—the kohen gets from it, the baalim gets from it. Peace. It brings peace to everybody. Doesn't mean that everybody gets a piece, like in Israel, the peace process, means that they give back pieces of land. No, it taka means peace. There's shalom, everybody gets. So officially that's called peace. Okay. This is Rashi, shemetilim shalom ba'olam. Now before we discuss Rashi, I want to tell you the way the Rishonim learn, k'pshuto, simply the translation of the word shalom. Because be'emes, the way Rashi learns shlamim, it's a concept. It's a concept of shalom, peace. The Rashbam says that the word shlamim comes from the translation of tashlumin. You owe it. A person promises and he has to pay it, which means it's nothing more than a tashlum. You have it, Elias, you want to read the Rashbam? Go ahead, read the Rashbam. Harei alai shlamim. It's talking about when the guy says, Harei alai shlam... He owes it. Me'achar she'ein lashon olah, ve'eina kal, ela lashon shlamim. So what does that mean? Lashon neder, vetzarich leshalem es nedaro. Yeah, that the person has to pay back. So the word tashlumin is not a lofty concept. Pay cash, you owe it. You hear? The words, tashlumim, you owe it, pay it. Very, very low, low concept for a korban, no? Chatas, chata'ah, tashlumim, you owe it, pay it. You like it? You like that? That's the translation of, pay me, you owe me. Tashlumim, shleimim. Korban shlamim. Wow, it's very nice. And this is the concept of, wow, the korban shlamim is the most beautiful korban. I understand this big lofty concepts behind shlamim, but its name takes on a simple translation of, you owe me, pay me. It's interesting, right? You look at the Daas Zekeinim Baעלי התוספות. They say it's deeper than just, you owe me, pay me. It's shalem, a feeling of peace that a person feels once he brought the korban, a feel of peace. A person who brings the korban feels like he did something big. He's that close to Hashem. So the hergesh of peace that a person feels after he brings the korban, that's called shlamim. He paid. No, you see, you're talking like he paid, I feel better after I pay. Sounds like you're like your bills. The Rashbam says tashlumim. You weren't paying attention. You're obviously dreaming about something else.

Rambam was saying tashlumin. The Tazkeinim says it's peace, that a person feels peaceful after he brings the korban. ... that a person feels peace, an inner happiness, an inner peace, when he brings the korban. See, he's saying very good. When you pay your bills, you feel peace. I hear, all right. Putting the two pshatim together. I understand that's what you mean, but that's a joke, and my shiur is not a joke. Now, if you take a look back into Rashi now, what does Rashi say? Rashi says, shemetilim shalom ba'olam. It brings peace. Davar acher, shlamim, sheyesh בהם שלום למזבח, which means it's peace, right? The peace, right? It's all expressions of what? Of peace. What does it mean, shalom ba'olam? Which world does it bring peace in? What is that, this is good for the world? That's what it means, shalom ba'olam? In the world. It brings peace to the world. Another thing, what does it mean that the mizbeach and the people and everybody has, and that's called shalom, that's peace? That's how you say peace? Peace, shalom, not peace, part. Peace, harmony, right? Peace. Peace because everybody gets a chelek. That's like a funny lashon, no? If everybody divides the cake evenly, so that's called peace? I mean, you're not talking about the fighting people. It's not the kohen and Hashem and the mizbeach and everybody's fighting, Oh, now I got my piece, and therefore it's peaceful. You see a word peace in chalukas ha'korban between the mizbeach. And the ba'alim, that's called peace. You never bother this kasha. I'll move the kasha. You hear the kasha? Repeat the kasha. I mean, what's shalom? What are you saying? What do the words mean? Bishaim matilim shalom, but first we have to know what shalom ba'olam is. I don't even know what it is yet. Get into that. What does it mean? What's the second pshat? Davar acher, shleimim, sheyesh בהם שלום למזבח, ולכהנים ולבעלים. There's peace for the kohanim, peace for the... Kohanim kind of angry if they don't get korbanos. I mean, what are the mizbeach making peace between the mizbeach and the ba'alim? What do the words mean? I want to show you even more. You know, in Parshas Tetzaveh — okay, I don't have the Chumash in front of me, I only have a Vayikra. In Parshas Tetzaveh, Rashi brings the same Chazal, and he takes one word out. Instead of saying, sheyesh בהם שלום למזבח, sheyesh בזה שלימות, שלימות למזבח, שלימות. Same Rashi. Instead of the word shalom, he puts in the word shleimus. Same Rashi, mamash the same Chazal, the same Rashi, but instead of the word shalom, Rashi uses the word shleimus. Complete. What's going on here, Rashi? So, rabosai, let me tell you what I think the pshat is in Rashi. What does shleimim mean? Shleimim actually is plural, no? If you want to say peace, you say shalom. You don't say shleimim. You ever see a guy say shleimim aleichem? What do you say? Shalom aleichem, right? So what is shleimim? Why plural? So I could come and say maybe that's what Rashi means. Rashi brings two pshatim. Shematilin shalom ba'olam, and it's also matilin shalom in the ba'alim, korbanos, the mizbeach, so it's plural. Maybe the two pshatim of Rashi is why it's plural. That's what Rashi means. Rashi is trying to explain why it says shalom in plural, and the answer is what? Because there's two pshatim, there's two shaloms that it makes. It makes shalom ba'olam, and it makes shalom for the mizbeach and the adam. The Shach and Chumash learns that even in the ba'olam it's taka two. Shemeitil shalom harbei. It makes a lot of peace, not just one peace. What? Bein ish l'ishto, yeah? You want peace, you want harmony at home? Bein karovim shleimim. Matilin, yeah? Shalom bein ish l'ishto, uvein adam l'chaveiro. Meitil shalom harbei. Makes a lot a lot, a lot a lot of shalom, you hear? It was a kedai to come to the shiur just for this, just for this. You say every day karovim shleimim, you know what you're talking about? Shleimim, blah blah blah. What do you say? Now you're learning what it is, karovim shleimim. Not my pshat, not beautiful drush. Pashut pshat, what it says in Chazal, what it says in Rashi, what it says in the Rishonim. Very simple. You have to find these Rishonim. You got to dig it up. People don't have the time.

Patience to do it. Shlamim. Shlamim is shalem. Everybody knows, yeah, you knew that. Shlamim, shalem. So say shalem, don't say shlamim. Shlamim, plural. Either it means the two pshat in Rashi, or even in the shalem ba'olam, it makes many types of peace, many forms of peace. Peace between a man and his friend, between a husband and his wife. I want to know what's pshat. It makes peace between husband and wife, it makes peace... what is this? If you want to say it makes peace in the world, so just say it makes peace in the world. You have to stress it makes peace between adam l'chaveiro, bein ish l'ishto. Just say shalem, it makes shalom. When you want to say a general term of shalom, so you have to stress this shalom and that shalom and this shalom and that shalom. Just say it makes peace. It's a peace offering, finished, that's all. What is going on? There's something more in this Rashi, and if you read it b'shitchiyut, if you read it like externally, you're not hitting the right chords in Rashi. You don't see the Rashi properly. So again, one of the kashas we're asking in Rashi. Let's just chazer to make sure we understand what we want here. The first thing we're trying to say is, shlamim is different than all other korbanos, that it has a nickname, zevach shlamim. Why? Why does the korban shlamim have a nickname, zevach shlamim? The second point we're trying to discuss is, why does the Targum translate it kudshaya? Why is it kodesh more than anything else? If anything, it's less; it's kodshim kalim. The third thing we're trying to understand is shlamim is peace. What peace? Where? Peace. So good. So the Rashbam says it means you owe the money, pay it. That's the whole pshat in the korban: you owe the money, pay it. That's the name of the korban: you owe, pay. What is the ...? No, it's got to be more. It's got to be the inner peace that a person has when he brings a korban. Inner peace that he has when he brings a korban. It's also, what's the word I'm looking for, very watery concepts. Sounds, you know, the goyim are busy with that peace and tranquility and peace, peace. They're busy with peace, you know, inner feelings of peace. What are you saying? Shalom is inner peace. It sounds like the Dale Carnegie books, you know, inner peace. That's what it sounds like. I believe it's a lot more than that, okay? So we're going to explain the Rashbam, we're going to explain the Daas Zekeinim, and of course we have to explain Rashi. Shalom ba'olam, many shalom, bein ish l'ishto, bein adam l'chaveiro. What are all these shaloms that are happening here? What is all the shalom? And how is it for the mizbeach? It's also called shalom. Shalom because the mizbeach has, the kohen has that peace, like make peace between the mizbeach and the baalim and the kohen. What kind of peace did you make? What are you talking about? And Rashi takke says in Parshas Tetzaveh, shleimus. So then what does it mean, shalom, shleimus? What is going on over here in the Rashi? So, rabosai, let me tell you what I think the pshat is. The Ramah wrote a sefer on korbanos called Toras HaOlah, beautiful classic sefer. In the Ramah's sefer, in Toras HaOlah, he explains the word shlamim in the twelfth perek. Ha'shlamim einam ba'im al chet. Shlamim doesn't come for a sin, like I told you. V'lachein nikraei shlamim. That's why it's called shlamim. Shlamim means complete, shalem. Complete. Kemo shedarshu zal, she'osim shalom ba'olam. Shlamim is complete. Shalom is peace. How do you put the two together? But what does he mean? It makes peace, but you're translating shalom as not chet, no? So he says, ... Ki lefi she'ein shalom ba'olam k'she'yesh chet ba'olam. When there's sin, there's no shalom. So the korban shlamim represents shalom. It represents peace. It represents no chet. No chet. See, this is not my—this is not drush. It's the Rambam. Rambam Shulchan—learn the Rambam Shulchan Aruch. Come, let's learn the Rambam on korban. Here, ki lefi she'ein shalom ba'olam k'she'yesh chet ba'olam. Like it says, Ein shalom amar Hashem laresha'im. And he says, ... pshat. He says that's why there's no korban shlamim for the tzibur. Shlamim is only a yachid, only a yachid. Adam ki yakriv is only a person, yeah? What's the pshat that only a shlamim is korban yachid? And the answer is because the tzibur always has somebody that's sinning. The yachid can be perfect. The yachid can be that he didn't sin. You, for example, you, you don't do any—

Right? So you can bring a korban shlamim. But the Klal Yisrael has people who sin, so in the korban tzibbur, you cannot have what? You cannot have a shlamim. אמר רבי. I asked, אמרי, the kasha. We do bring a korban tzibbur shlamim. You know when? When do we bring korban tzibbur shlamim? No? Once a year we bring—no, no. Shavuos, kivsei atzeres is a shlamim. The animals that we bring to sacrifice on Shavuos is a shlamim. So he says, אמרי, the kashya. And the answer is because since it's kabbalas haTorah, kivan she... he brings a Yerushalmi. It says, in all the korbanos, adam ki yecheta, yecheta, chatos. Atzeres ein ksiv chet. By the korban Atzeres, it doesn't say chet. Says the Yerushalmi, Rosh Hashanah, the last perek, perek daled, halacha ches: אמר לה הקדוש ברוך הוא, מכיון שקיבלתם עליכם עול תורה, once you accept ol Torah, מעלה אני עליכם כאילו לא חטאתם מימיכם. It's as if you haven't sinned. So therefore, everybody can bring a korban what? A korban shlamim. It's good stuff, no? Beautiful. Ravah, that since on Shavuos, kabbalas haTorah—kabbalas haTorah means no sin—קיבלתם עליכם תורה, it's as if lo chatatem. So therefore they can go and bring what? A korban shlamim. They can bring a korban shlamim. I'd like to explain this, Ravah, a little bit. No chet, shalom. Kabbalas haTorah, no chet. Just because a person is mekabel Torah means there's no chet? I don't know, it's interesting. You see how it works? Shalom, complete. Complete means no chet. No chet means shalom, peace. Yeah? Eretz Torah means what? No chet. No chet, again, means what? You can bring a korban shlamim. That's basically what the Rambam is saying. Okay, you all got what the Rambam says? Shleimus means peace. Peace means no sin. Eretz Torah means no sin. So, mela kifsei ha'etzeres could be what? Shalom. This is what the Rambam says. I want to say the pshat is as follows. What does the Rambam mean? What does the Rambam mean? A person could be sur me'ra. A person could stay away from bad things. True, if he didn't stay away from bad things, he's not healthy for one reason. You know why he's not healthy? Because he has sick things by him. He has problems, right? So you have to go after those problems and heal them. A guy has a blood disease, lo aleinu. So in order for him to be healthy, the first thing he has to do is what? Get rid of the blood disease. Okay. Then you can have a guy who has no diseases whatsoever, but he's still not healthy. What do you mean he's still not healthy? Here it hurts him, and here he has an ache and a pain, right? What do they tell you today, to be healthy you have to eat healthy and you have to exercise, right? There's one thing being sick, and there's another thing which means, no, being healthy. But there's a middle ground. What's the middle ground? The middle ground is that I'm not sick, but I'm not healthy. We find in the korban is the same yesod. What's that yesod? The person could be lo chati; he didn't do any aveiros. But that still doesn't mean that he has the asei tov. He has the sur meira, but he doesn't have the asei tov. In order to be healthy, he still needs the asei tov. A person who doesn't sin, in order for him to be healthy, he has to have the harmony between all the things that he does right. It has to come together b'shleimus. Just because it's not broken doesn't mean it's complete. You understand that concept? You understand that concept? Let's repeat it again, because once you're toifes my machshava, what I'm trying to bring out, you'll see that not only I'm right, it's also beautiful deheir. Let's give an example: a car, because everybody can relate to a car, because we all have that problem, right? You can go to the mechanic, right? And what does the mechanic say? You have this wrong and that wrong. Right away he gives you a thousand-dollar bill. That could happen. That I would compare to a korban chatos. A korban chatos means you did something wrong. You got this wrong, that wrong, here wrong. You better bring a korban chatos.

A thousand dollars is your bill, and you can go and fix up what's wrong. Then you sometimes come to the mechanic, and you tell him the car's not driving well. He checks the car and says, There's nothing wrong. You just need a tune-up. What is a tune-up? A tune-up is a wheel alignment. What he does is he tunes the car that everything should run smoothly together within the motor. And then he gives you the car, and what does the car run? The car runs healthy, well. Just because it doesn't have major diseases or major breaks or major problems still doesn't mean that it's functioning smoothly. A person could learn and daven, but there are problems, which means the person is not shalem. He's not a shleimusdike complete person. The Rambam is saying a deep idea here: shalom and shleimus is the same thing. What is shalom? Shalom is when everything runs properly, smoothly, adjusting to its matzav, the where it belongs. That's a matzav of shalom. Ein shalom, amar Hashem, laresha'im. When a person's a rasha, there can't be peace, and there can't be inner peace. People are looking, they want to be happy. How can they be happy if there are problems in their daily lives, if it's not running properly? A guy could learn a little bit, and he could daven, and he has money, but he's not happy. You know why he's not happy? Because his neshama does not have shleimus. He's a tune-up job. He's not functioning properly. He rightly learns, but he's not when he's supposed to learn, and what he's supposed to learn, and how he's supposed to learn, and when he's supposed to, and how he's supposed to. And even a flatzi, he has these two things. Who says he talks to his friends the way he's supposed to, and who says he treats his wife properly? Adam hashaleim, the complete person, is something completely different. Rav Mattityahu... Rav Mattityahu... said about the Chofetz Chaim, what was the Chofetz Chaim's greatness? No stiras, no contradictions. You know what he meant to say? This yesod, there was shalom, there was shleimus. Everything functioned properly. His Torah was on par, his avodah was on par, his bein adam l'chaveiro was—there was no contradiction. Some people excel in one area and they lack in another area. It's not shalom, and it's not shleimus, which doesn't bring peace. That's the pshat what the Daas Zekeinim needs. The Daas Zekeinim is saying a me'oredike deher. A person brought a korban shelamim. Shelamim was a tune-up job. Shelamim was to take the hergeshim, the emotions, of a person who didn't do any aveiros. Lo chata. He didn't sin, like the Ramban says. You're talking about shaleim, and to give him shaleim, to give him peace, harmony, inner peace. Daas Zekeinim, that's what the Daas Zekeinim says. When a person brought a korban shelamim, he felt inner peace. What is it? It was a potion, a Dale Carnegie potion for happiness? No, that's not what it means. It means is that a person, ... it brought out, yeah, it brought out the inner harmony. That's the right word for it, harmony in his avodas Hashem, which brought him peace, which brought him happiness from within. A person's not happy is because hu lo mesudar v'shalem ba'avodaso. He doesn't find peace in it because it's broken up, it's not fine-tuned, and it doesn't run properly. A person doesn't find peace because it... Huh? A person doesn't find peace because it... when he does a lot of the right, but it's not properly—what's the word I'm looking for?—it's not properly in tune. It's not harmoniously, it doesn't function harmoniously. It's broken up, and therefore it's, for example, it's incomplete. It's not a complete thing. It lacks shleimus, therefore it lacks shalom. It lacks... hakol al mekomo yavo b'shalom. When everything puts in its place, an expression, al mekomo. We even say when a person dies, al mekomo yavo b'shalom. What is al mekomo yavo b'shalom?

When someone comes to his place, where he belongs, in its proper place, then there's shalom. Shalom means—what do we ask, the meishev shalom, what does it mean? It doesn't mean, it means shleimus, rest in peace. But that's what it is. You want to know something? You're laughing, but that's the translation of rest in peace. What do you mean, rest in peace? Shleimus. You know, I told this over to you many times. The Gemara says that a meis, when he dies, you don't say leich b'shalom, right? Leich l'shalom, you say leich b'shalom. Says the Geonim, why? What's the difference? In the end of brachos. Leich l'shalom is mashma that the shalom is there. Leich b'shalom means the shleimus that you completed over here, take it with you. Leich b—with, with the shalom that you created over here. What is shalom? It means complete. Complete. Rest in peace. It's unfortunate that they translate it right without understanding that they're right. They translate rest in peace, but they don't know what peace is. They think peace is—they think peace is happiness. A meis has no happiness. You know a meis can have happiness? Yeah, a dead person has happiness. So what do we mean, rest in peace? What kind of peace do you want him to rest in? Shleimus. Shleimus. Complete. Al mekomoi yavo b'shalom. The word shalom means completion, shleimus. This is what the Tazkeinim means, that when a person brought a korban shelamim, it brought out in him what? Hergesh of peace. Now, rabosai, let us go back to the Targum. Shh. Let's go back to the Targum. The Targum translates, Zevach shelamim. Zevach nichsas kedushah, kodesh. What is kedushah, rabosai? Translate the word kedushah. What is kedushah? Kedushah is when a person or an object reaches its stage of where it belongs. That is kedushah. Lachmar kadosh. What makes something kadosh? You ever think about it? Kedoshim. What is a kadosh? What does the word kadosh mean? So that means the word kedoshim has many translations. The Ramban tells us, Kedoshim to you, prushim min ha'arayos. How is that kedushah? How is that kedushah? Arayos, rabosai, is hagdarah of you belong with this person, then you stay with this person. You don't belong with this person, then you don't go to that person. The word poretz. I don't know what the word poretz means. What is the word poretz? It's a breach. Breaching what? There is when one thing belongs somewhere and you push it in somewhere else. That's called a breach. Poretz, peritzus. Arayos is hagdarah. What did Bilam see? Bilam saw, what? Mah tovu ohalecha Yaakov, mishkenosecha Yisrael, that each Jew lived what? Shechein lishvatav. What is shechein lishvatav? Saw the piece of Klal Yisrael. That's what it says. Bilam looked and he saw. What did he see? The na'atzutzim b'Arayos. What is that called? Shochein l'shvatav. Everybody belongs where he belongs. Boi dika havanah. Think of what I'm telling you. Hear, Rafi, what we're saying? יפה. Bilam takes a look and he sees, beautiful, the piece of Klal Yisrael, Ma tovu ohalecha Yaakov. What? What did he see? He looks and he sees that the na'atzutzim b'Arayos, and that there's tznius. Every person is al mekomo, and that's called kedushah. That's called kedushah. Tzmichas kutzaya is not chet, kaparah. It's more than that. It's kadosh. It's called kadosh. That's why I believe that the shlamim—it's called zevach—and that, I think, is also the two pshatim in Rashi. Shlamim, shemetilim shalom ba'olam. It puts peace in the world. Davar acher, shlamim sheyesh בהם shalom למזבח, לכהנים ולבעלים. Harmony. The yesod of chet destroying briah is this yesod. How does chet destroy briah? And the answer is because briah has—

Place. It has a system. Oiseh shalom bimromav. The Ribono Shel Olam makes shalom above. What's the shalom? The stars and the moon. What kind of shalom? Are they fighting? They're killing each other. I'll ask you another question. You ready? Oh, it's not beautiful. It's true. Let me tell you, shiurim are not meant to be beautiful. They're meant to be true. I'm not here to tell you beautiful things. You want beautiful things, you go to an art gallery. I'm here to teach you what it says in the Torah. I'll tell you something here. I want to understand the machlokes between the levana and the shemesh. They had a fight. Tell me, you ever saw a moon have a fight with the sun? It's a very interesting thing, no? How does the moon fight with the sun? How does such a thing happen? Tell me, you're mekubal. How does the moon fight with the sun? The fight is very pashut. The fight is domain, where each one belongs. The Ribono Shel Olam put the shemesh in its place and the yareach in its place. If the shemesh doesn't want to do what it's supposed to do, that's called not shalom. That's called fighting. The Ribono Shel Olam decided, Mi'atti es halevana. Its place is going to be smaller, and that's called shalom. Shalom is when you do things out of your league. In other words, not league, out of your place. Huh? And shalom is when you do it in your place. Hamotzi b'mispar tzvaam. The Ribono Shel Olam has a seder. That's called oiser shel the briah. There's a seder. Every function in the briah has a seder. So if you do chataim, you're mekalkel. You're mekalkel the briah. Korban shlamim is, no, shalem. I come and I make peace in the briah. Marbim shalom ba'olam, complete shleimus. So actually, the two pshatim of Rashi is all one pshat. Shalom and shleimus is one thing. Zogt Rashi, what's pshat shalom between the mizbeach? The concept of the shlamim is not kulo laShem. It's not kulo l'kohen. It's for the mizbeach, and it's for the kohen, and it's for the baalim. It's complete. What is shleimus? A person thinks he'll sit in beis medrash, I don't have to help my wife. Why do I? I tell my wife, I'm busy learning. You're no mensch. I heard a good joke. This guy is a malach. Why? He's definitely not a mensch, right? You want to be called a malach like that? No. A malach has to be, first you're a mensch, and on top of that you're a malach-mensch. But first be a mensch. There's an inyan called kulo laShem, and there's an inyan called kulo l'baalim. This, rabosai, is what's the pshat shlamim in the Midbar. It was chulin. It was chulin. When you wanted to eat for yourself, you first brought to Hashem. This is the harmony between laShem and for you, laShem and for you. What is masmid? Chofetz Chaim once said, masmid is not a person who learns all the time. You'll get sick. Masmid is if he eats on time, and he sleeps on time, and he learns on time. He does everything when it's supposed to be. That's called masmid, and that's called kedusha. You know, we have a concept, lehavdil, bein hakodesh uvein hachol. We have such a concept, you know that? I want to tell you how deep this concept is. The Christian religion doesn't have this concept, either you're this or you're that. Unfortunately, when it's either that or this, you're neither, because you can't be all that. And what happens? So they're all the chol, right? Even their kodesh is all chol and smus and arayos. But in theology, it's supposed to be kulei kodesh. Your celibacy only in the church. A monk, completely parush, right? So what happens? They find a way how to do the worst taivos and aveiros in the monastery. We have a concept called lehavdil bein hakodesh uvein hachol. You need both. You need kodesh and chol. But you have to know how to be mavdil between the two. You have to know how to make gedarim when Shabbos, okay, Shabbos is over, the weekday starts. In the weekday, you have to be makdish certain zmanim and times. This is what the Chofetz Chaim was teaching us. We get that.

The greatest gedolim get married. Why? In kodesh, in chol, there's a way how to make kodesh, that kodesh and chol should live together harmoniously. That was korban shlamim. Korban shlamim was that you needed a korban to eat. You got to make yourself a barbecue at night. What do you do? You went to the Beis Hamikdash, you brought a zevach, and ... you took from that, you made a barbecue afterwards. Do you know that the whole korban shlamim was meant to make a seudah afterwards? You know that? The Rishonim tell us, why was it not min ha'עוף? You know, the only korban that you can't bring min ha'עוף is a shlamim. There's not enough meat. You need it to make a party. You need people to eat and enjoy. You know that? There's no shlamim min ha'עוף. There's not enough meat on it. What are you gonna have, a small little chicken sandwich? What are you gonna do, a small little bird sandwich? Yeah, I gotta invite, invite your whole chevra, you gotta invite. I'll tell you even more. The ksav v'kabbalah says a me'odig chiddush: with every shlamim you brought a todah. You know that? You brought korban todah. You knew that? Chalos todah you brought. Why? Says the ksav v'kabbalah, you think there's enough meat for all your friends? So you have like this, and you have bread. You know, sometimes you make a simcha, what do you do? So you invite your good close friends to the meal. But you want everybody to have, you set up a little cake to everybody. The same thing with the shlamim, says the ksav v'kabbalah. You brought the chalos todah like this, everybody can have from it. ... ksav v'kabbalah, very smart, very clever. Why do I have to, all my friends and everything? I bring a korban to the Eibishter, everybody has to be involved in my korban? That's shleimus means chol and kodesh together. It means I have friends. It means that I'm shalom bein adam l'chaveiro. To bring a korban and say, Kulu l'Hashem, I have nothing to do with my friends and my people, my neighbors and my wife and my children. No. The inyan of shlamim is to teach you, meital shalom bein ish l'ishto, bein adam l'chaveiro. And therefore I go out and I take the korban shlamim and I give it to everybody to eat. I give everybody from the korban shlamim because the idea of shlamim is not what? Avodah for the Beis HaMikdash. Yeah, it's for me and Hashem. It's not me and Hashem. It's me and the whole briah. It's me and my chaveirim and my family. It's adam hashalem. Adam hashalem means you and your family also. That's the yesod of shlamim. Other korbanos you brought to the Beis HaMikdash, it's you and Hashem. Shlamim is you and your family and your friends and the people around you because it's about shleimus. It's not about a chet that you did to Hashem. It's about shleimus ha'adam. I'll tell you two beautiful ra'ayonos that I want to say al pi zeh. The korban shlamim has a unique halacha which no other korban has, and that is the din of Pesach ohel moed. It says, V'shachatoi pesach ohel moed. There's a question on what korban that's going on. The Rambam learns in Maaseh HaKorbanos, perek hei, that's going on the korban shlamim, that the door of the ohel moed had to be open when you were makriv the korban shlamim. The Tosfos Yom Tov in Tamid, Maseches Tamid, asks a kasha: What are you talking about? It's all korbanos. What is the Rambam talking about? The Rambis is clearly, it's only by Shlomo. So avad it's drush, but it's a nice. Why did it have to be Pesach that the door was open? Why did the door have to be open when you're makriv a korban Shlomo? And the teretz, I hold, is this yesod in drush. The korban is between you and Hashem. That's an asham chatos. The shlamim was for the people outside also. It wasn't a private affair. Etach olamoi, the door had to be open. The Torah was teaching us that it's not an inner avodahs Beis HaMikdash. The doors were open. This was klape chutz as much as it was klape pnim. And I'll tell you a little further, maybe it'll explain you the drush, the drush that I'm trying to say a little bit better. All korbanos was in Tzafon. You were makriv the korban in Tzafon. The makom sheyishchat es hachatos, ... so we darshen Tzafon. The shlamim was not in Tzafon. You weren't makriv a korban shlamim in Tzafon. What is Tzafon? So if you look, the Shem Mishmuel, he brings down from the Netziv, Tzafon is hidden, matzpun, because the avodah...

Beis Hamikdash—I'm sorry, the avodah of the olah and the chatas was tzafon. It was his inner private with the Ribono Shel Olam. He has a direct line to discuss his inner problems with the Ribono Shel Olam. The shlamim was not about tzafon. The shlamim was not about tzafon. He even says a very sharp devar Torah, maybe it's Shem Mishmuel, maiseh l'Avnei Nezer. That means the korban olah was matzpor in the inner feelings, the hirhurei halev. But the chatas—the chatas is a maaseh. The chatas is a maaseh, right? It's an act. You did an act. That's outside. That's a revealed thing. So why do you need tzafon over there? He says because every maaseh first starts with a bad machshavah. The machshavah was gorem to the maaseh. I would say it more pashut. The word tzafon means hidden. It was private. You walked into the Beis Hamikdash, you closed the doors, you went to tzafon. It was between you and the Ribono Shel Olam. A chatas is your issue, your score, as they say in English, with the Ribono Shel Olam. If you had hirhurei halev or chatas or asham, the shlamim was more for the world, was shalom ba'olam. It wasn't a private issue. It wasn't a private affair. The Siforno even says that the pshat in the zevach shlamim is, milashon hoda'ah, shlamim, hoda'ah, that when a person brought a korban shlamim, he would make a seudah afterwards and speak the chasadav harabim of HaKadosh Baruch Hu. But even further, taya moidige chiddush: did you do semichah on a korban shlamim? Yeah? They state. Every semichah, you would be mezvadeh. Right? You would say vidui. Vidui, right? On a korban shelamim, you did semichah. Did you say vidui? It's machlokes Rishonim. The Rambam says you didn't say vidui. You would say divrei shevach v'hoda'ah. You'd praise Hashem. You'd put your hands on top of the animal, and you would speak your praises to HaKadosh Baruch Hu. Says the Radbaz, why would the Rambam say this? Ela mai, because you didn't sin? Is the reason why the Rambam says because you didn't do an aveirah? It's not that you bring a korban shelamim and say, I asked you this last week on the Ohelah, but I see the Radbaz says this on the Rambam by the shelamim. Says the Radbaz, no. Even if you brought it for no reason, a korban just because you want to get close to Hashem, but you still have stuff that you want to be misvadeh for. Halevai sheyisvadeh adam kol hayom. Halevai a person would say, Ribbono Shel Olam, I'm sorry if I did this or if I did... So the korban could be a korban shelamim. But there's issues that a person has to be misvadeh for. What is the Radbaz? I mean, a ma'aseh you didn't do an aveirah. On a ma'aseh you didn't do an aveirah. So what are you being misvadeh for? The teretz is because you do have aveiros. So what does it have to do with this korban? Ela mai, stop being misvadeh. What does it have to do with this korban? And the teretz is, rabosai, the korban shelamim is not the taich, I am completely clean, yeah, and all I'm trying to do is shevach v'hoda'ah to the Ribono Shel Olam. Like I explained to you, the shelamim is the taich that the person puts all his inner ruchniyus, mesudar, bishleimus. So this is what the Radbaz is saying: there's so many things that you're not bringing a korban for. B'reshaiches to the shleimus, because the shleimus is about shleimus. That's what the Rabbaz is patach. Otherwise, what's Rabbaz saying? On this korban I have to be mezva, al vayshi, ... kol hayom. So what does that have to do with this korban? What does this korban have to do with the vidui? You're not saying vidui on this korban. Stop vidui. It's the same vidui. Go into shul and say a vidui. Ela mai, because you're in the Beis HaMikdash, and you have an opportunity in the Beis HaMikdash, b'shaas korban, b'shaas ritzui, to say vidui. Maybe that's the pshat. Since you're anyway in the Beis HaMikdash, and you anyway bring a korban, and it's the right time of eis ratzon, so maybe that's the right time to say vidui grada on other chata'im. It's mechudash, right? The way we're learning is gargeshmak. Even if you're not bringing on a specific cheit, but a person needs shleimus. A person needs work. A person needs tikkun, tikkun hamiddos and tikkun hama'asim. That's the vidui, on things that he needs tikkun for. Ribono Shel Olam, I want to be 100%. I want to be b'shleimus, and I'm acknowledging that I'm not b'shleimus. What did the Rambam learn? Rambam, pashut, Divrei Shevach. I thank the Ribono Shel Olam, shalom ba'olam. I take the shleimus part.

Not the shleimus part, but the sholom part, and I use that as the vidui. By baser's learning, I use the shleimus part as a vidui. And the Rambam's learning, I use the sholom part as a vidui. With this, I think we can explain another big yesod. What did I do with the oir of the korban shlamim? Now, the basar is nechel, the basar is eaten. What about the oir? What happens to the skin? So there's a Gemara Megillah, daf chav-vav, that you weren't allowed to take rent in Yerushalayim. When the people came to be oleh regel, you weren't allowed to charge them rent. They're your guests. They come to Yerushalayim, they're your guests. Says the Gemara, you held a guy a whole week in your house. How does he pay you back? He takes the oiros shelamim and he gives it to the balabos. And this was a takanah, a takanah that the oiros shelamim should go to the person who took you in. So I was thinking, ma nafshach, if you're trying to pay the person who took you in, so make a takanah to pay. I have to go through the oiros shelamim and pay the balabos? So the pashut pshat is because you're not allowed to take money, because you're not allowed to charge. So this is a roundabout way of not charging and charging, right? In other words, it's trying to get away with the problem of charging. Shh. You're trying to get away with the problem of charging, right, by charging and getting oiros. Baisai, I would say, tiferes. What was the yesod of shlamim, the shleimus ha'adam, about your menshlachkeit? It's about who you are. You go in someone's house for a week, a week and a half, two weeks. The shlamim is paying. The same way the shlamim is to bring your chaverim to the seudah, like the Ksav V'Kabbalah says, the shlamim was to pay the other person. From the korban, it was made shalom between אדם לחבירו. It was a lesson. It was a lesson in בין אדם לחבירו. You have your friends bring them to your seudah. You have a person who took you in, pay him. This was all limudim, limudim, in the parsha of shlamim. With this, I want to explain one more thing. If you take a look at perek zayin, pasuk chaf-daled: Daber el Bnei Yisrael leimor. Daber el Bnei Yisrael, leimor: hamakriv es zevach shlamav laShem. The one who is makriv zevach shlamav laShem, yavi es korbano laShem mizevach shlamav. What is a tongue twister? What is this pasuk? Pashut the pasuk, you hear? Hamakriv es zevach shlamav laShem, yavi es korbano laShem mizevach shlamav. What is the pasuk? So the Meshech Chochmah is me'ir this. Meshech Chochmah is a shtיקל Torah on this. What is the pasuk? Hamakriv zevach shlamav laShem, yavi es korbano laShem mizevach shlamav. You know, after everything I told you, I think we could say a very nice pshat. Every korban, עולה, אשה לה'. What is ishe laShem? You have the expression, ishe laShem. Says the Ramban, ishe laShem, laShem levad. For Hashem alone. For Hashem alone. When you bring a korban olah, you're supposed to have in mind Hashem levad, only Hashem. What is a korban shelamim, rabosai? I told you, korban shelamim technically is also for you. You want to have meat, you want to have... so you bring the korban shelamim, and you give to the Ribono Shel Olam as well. Let's see how the pasuk tells us: Hamakriv es zevach shelamav laShem, yavi es korbano laShem mizevach shelamav. What's the yesod of a shelamim? The yesod of shelamim is yavi es korbano laShem mizevach shelamav. It's that from what I want to be makriv, I yavi laShem. The Torah is teaching what is a zevach shelamim. What is it? And the answer is, yavi es korbano laShem. You bring to Hashem from the zevach, which means the zevach shelamim is for you, actually, and the korban part is to give from what's yours to the Ribono Shel Olam also, that there's a chelek l'gevoyah. Every other korban is kula laShem; it has nothing to do with you. It's not your korban. Fakert, adam ki yakriv mikem.

The korban is you. And then it's LaShem. Everything else goes to Hashem. Who's the korban by an olah, you know, rafi? Who's the korban by an olah? You. You're the korban. What does Hashem have from it? Everything, because it's kol LaShem. Shlamim, who's the korban? The korban itself is your soul, because it's chelek nechel l'baalim. So mizeh machshlamav, you have to be yavi korban LaShem. From yours, you have to give to the Ribono Shel Olam, because a chelek of the korban is also yours. And the yesod of shlamim is that you're able to take from chol, from what's yours, and give the proper chelek to the Ribono Shel Olam. That's the harmony of a person who lives life al pi Torah, life al pi kedusha, life al pi Hashem. That's shleimus. That's the shleimus. It's not shleimus to give it all to the Ribono Shel Olam. We can't give it all to the Ribono Shel Olam. You're not supposed to give it all to the Ribono Shel Olam. Someone gives more than a chomesh in tzedakah is a meshugener. A person has to know that he has, that he's supposed to have zevach shlamav, zevach shlamav, you hear? His. But what is the korban? Yavi LaShem mi-zevach shlamav, that he should give to Hashem from it. And that's called shlamim, shalem, shleimus, la'adam u'l'mizbeach, laKohen. The proper chelek, the harmony between the proper percentage that a person gives LaShem and for himself, and if he does it harmoniously, properly, al pi daas Torah. That's shalem and that's shleimus. This, rabosai, is the taich also what the Rashbam is saying. He pays back. He pays back, nedarei laShem ashalem, right? That's the whole inyan, what, that you owe and you pay? No. I hold the Rashbam is saying a tremendous yesod. A person lives his life, if he lives only for himself, you know why he does that? Because he believes it's kumt em, it's my life, it's my property. The moment you understand that I owe it to the Ribono Shel Olam because He gave it to me, that's the yesod of shleimus. It's not the physical I owe you, I pay you. It's the concept of I owe you, I pay you. It's coming from you, Ribono Shel Olam. That's the proper way to live. Yes, I want. Yes, I have in this world. But I know it's all from you. That's pshat tashlum. You like beautiful vort. The yesod of a tashlum is not to not live in this world, not to be part of this briyah. No, a kereg is supposed to enjoy the olam hazeh, and if not, you're a chayta. The nazir who's not enjoying olam hazeh is a chayta. But he has to know, nedarei laShem ashalem. Tell me, what do you think Dovid HaMelech meant when he said, nedarei laShem ashalem? ... he deserves a special pat on the back, right? I promise. I know by you guys it might be a big thing to promise and then pay, you know, that's what I'm saying, because the country you came from, it's a mitzvah not to pay a promise. Okay, that's the reason not to pay, because you promised it, right? That's from the governments that you guys came from. But Dovid HaMelech is obviously from a different element, right? So what does he mean, nedarei laShem ashalem? I don't think he means the physical, I promise I pay. In this world, Rabbeinu Shalom, I owe you. He lived his life as nedarai laShem ashalem. I owe it to the Rabbeinu Shalom. He gives me, I owe Him. Hakol shelcha, it's all yours. So if you gave me, I owe you. I'll pay back what I owe you. That's shat nedarai laShem ashalem. Beautiful deher, and that's shleimus. He doesn't mean, mashma, physically you went and you pay back. That's the name of a karban, you owe, you pay. No, no, no. It's the concept, Rabbeinu Shalom, I owe you, because it's be'emes about me, it's about my things. Shleimus chayel. It is my basar. But since I owe you, Rabbeinu Shalom, for giving me the basar, I have to give your chelek also. And that makes shalem. That makes shleimus. Being what's mine is mine, and it's only mine because Rabbeinu Shalom gave it to me, then you can have in this world, but you'll have peace in this world. A person can have so much ashirus and still not be happy. Why? Because he thinks that kochi v'otzem yadi, he got it, so he wants more and he feels he'll get more. But the moment you realize it's what Hashem gives you and you can't have anything more than what Hashem gave you, so then it's not...

It'll put you to the ground. It's going to give you shalom. It's going to give you peace. The korban shlamim is yetzvachalta, yes, mizivchacha. It is your korban. But you have to learn, nedarei laShem ashalim. It's from the Ribono Shel Olam. That's the shleimus. The kohen, the mizbeach, and you eat. Everybody eats. And that's the korban zevach. That's kedusha, zevach shlamim, zevach shlamim. And that's why I also believe, if you look at the pasuk, the pasuk ends off, and the mefarshim ask this for a kasha. If you look at the pasuk that we started with, perek zayin, pasuk yud aleph, it says in the pasuk, V'zos toras zevach ha-shlamim asher yakriv laShem. When it says zos toras ha-asham, it doesn't say asher yakriv laShem. When it says chatos, it doesn't say zos toras ha-chatos asher yakriv laShem. When it says asham, it doesn't say zos toras ha-asham asher yakriv laShem. Only over here by zevach ha-shlamim does it say asher yakriv laShem. You have a teretz after everything I just said? Avada. The whole yesod of what we were telling us, we were teaching today. The inyan of zevach shlamim is yours. But there's a toras zevach ha-shlamim kedusha in shlamim that you can be asher yakriv laShem. Not laShem, ish laShem, because olos is ish laShem, olos kulo laShem. Zevach ha-shlamim is asher yakriv laShem. There's a special yesod in shlamim that you have to emphasize, that the shlamim is about yours asher yakriv laShem. Meyrdik, huh? No other korban doesn't say it. It says toras asham, toras ha-chatos, toras ha-olah. Zos Torah zevach hashlamim ashi Yaakov laShem, because that is the yesod of the shlamim. The korban is chelek is yours; it's chol, so to speak. You can do whatever you want with it. But there's a chelek of zevach shlamim that I'm being, from Mine, ashi Yaakov laShem. Avada the korbanos are isha laShem. Zevach shlamim is not isha laShem; it's ashi Yaakov laShem. This is a yesod in life. You want happiness? Learn Torah. You want happiness? Daven. You want happiness? Do maasim tovim l'chaveiro. If you're missing any of the above — al haTorah, al haavodah, al gemilus chasadim — and if you put yourself more into one and you relax on the other, it lacks in shleimus ha'adam. It lacks in being adam hashalem, which therefore leads to people are not happy. Why are people not happy? They're learning Torah. You look at people, they learn Torah. Why are they not happy? And the answer is because it's not shleimus within. You have Torah b'shleimus. It's not Torah with all what Torah requires you to do. Torah is not just to sit and learn a blatt Gemara. Torah is to daven. Torah is not only just to daven. Torah is to be a mensch, to be a bein adam l'chaveiro, bein ish l'ishto. All of this makes the adam hashalem, which comes from adam hashleimus, like I showed you from the Ramah. Shleimus leads to shalom. Now I go back to Kabbalas HaTorah. We ask a kasha, the Ramah me'oir: how can we bring a shlamim on Shavuos? Why are we bringing a shlamim on Shavuos? And the teretz is, kivan shekibaltem aleichem ol Torah, it's as if you didn't sin. So I ask you, first of all, why if a person מקבל עול תורה, it's as if he didn't sin? Haboisai, oil Torah means that a person has shleimus. That's called oil Torah. Oil Torah means that he learns and he keeps what it says in the Torah. Says the Rabbeinu Shloilam, therefore it's k'ilu lo chata, and that's shleimus. Oil Torah is mechayev shleimus. A person who accepts the oil of Torah. It doesn't say if you learn Torah. It doesn't say if you learn Torah. Oil Torah. It's not easy to learn. You think Torah is easy? Torah has a lot of things you have to do. You got to be a nice person to have oil Torah. You got to be an oved Hashem. You got to wake up for davening to have oil Torah. A lot of people can't do that. A lot of people can learn, but they can't wake up for davening. A lot of people wake up for davening, they can't be a normal person with bein adam l'chaveiro. Once you mekabel oil Torah, that's shleimus. Mimeila even a korban tzibbur, says the Rambam, could be what? A korban shlamim. You ever notice that there's three things that were needed for Kabbalas HaTorah? You remember what they were? The Aruch HaChaim tells us, what were they? Vayichan sham Yisrael neged hahar, k'ish echad b'lev echad, right? Remember such a thing?

You needed bein adam l'chaveiro. You needed achdus. So the Chaim asks, why for Kabbalas HaTorah do you need achdus? Why for Kabbalas HaTorah? So he says, arvus, because we accepted the Torah not as one, but as a group. And therefore I need achdus, that I care for you and you care for me, because we did it as a group. Rabosai, we could say even more pashut. Ohel Torah means shleimus. Shleimus is not pirud, not machlokes, not fighting. That's where we see from here. Shleimus is shalom, and shalom means you bring the chaveirim and you sit and you're together, bein ish l'ishtei v'am l'chaveiro, like the Shach says. So Ohel Torah means the shleimus haTorah, like the Ramah teaches us. Shleimus haTorah means bein adam l'chaveiro as well. Can't have one without the other. You can't have pirud. Shleimus, shalom, and pirud don't go together. Once you have that, zogt the Ramah, therefore you can do what? You can make a korban shlamim on what? On shleimus. This, rabosai, in a nutshell, first with a little bit of understanding in the parsha of korban shlamim.