Greater Than a Tzadik?! | Parshas Tzav (Shabbos HaGadol) – Parsha Preview

0:00 Here we are. Live. Actually. Okay, this week's Harsha is Harsha's. But it also is more of Aramaic because I have to like a bond that means a connection. Because the mitzvah says, okay, they bind us. So I'd like to focus in chapter six, verse 18. Here we go. The Posak says, Daber Allah Ram to speak to Aaron Velbonov and to his children, Lemar, saying, Zais Taira Sachatas. This is the law of the sin offering. In the place, in the very place where the carbon oila was slaughtered, slaughter the carbon chatas, Lefni Hashem, it should be before Hashem.

0:46 Kadesh Kadashim He, it's holy of holies. It's one of the most perplexing sukkim in all of the Taira, and it has a glaring question. The carbon oila was brought for two basic reasons. There might be more, but carbonos are complicated. But carbon oila was brought if somebody had hirin thoughts of a sin, so you would bring a carbon oila. Alternatively, if somebody wanted to just bring a gift, a doron, you just want to bring a gift asham, you'd bring a carbon olah. The difference between carbon oila and other carbanos is that oila means it goes up. It's called a burnt offering.

1:27 Not it almost has a negative notation, but it's not. It's one of the more positive. Usually part of the carbanos, the kaihanim, or even the people that people bring it get to partake, right? They get to eat and partake. They got a rib steak or whatever it is. But the carbon oilo is different. It's the burnt offering. It's all to God. The whole thing was burnt. The carbon oilo. The carbon oilo is a completely up to Hashem. Correct. Say again? Posak six chapters. Sorry. Chapter 618. 618. Sorry, six. So the glaring question is that in contrast to the oilo, which is brought as a gift, you want to come closer to Hashem, and it's completely it's cool.

2:15 Hashem, the carbon chatas was brought because of an actionable aver that you did, something you did wrong. So it's ironic that it's in the brought in the very same place. The Tara tells us, Ibim Kaim, in the very place where the Ulah was slaughtered, that's where you're going to bring the Karbon Khatas. It requires tremendous amount of Hesber. And the Tarah is saying that place, that's Lefnaya Hashem, it's before Hashem, Khidush Kadoshem, it's Holy of Holies. I would think to separate the two, right? You have you have the good and you have the ugly, but you don't necessarily have them in the same spot. Parenthetically, I will point out that also at the beginning of our parsha, where we talk about the carbon tummit, which a lot of people think was the first service of the day, which it really wasn't, right?

2:58 The carbon tammid was the second. The first service of the day was Trumasadeshan, removing the yesterday's ashes. And what's interesting, right? We often refer to the big apple as New York, but really the big apple was in the Mishkan. On top of the altar, there was a big, uh, it's called the Tapuach, right? It was this big mound, the big, hence the big apple, and that was the center of the of the altar. The center of the altar was this big mound of the ashes of the negative stuff, right? From yesterday. It was the burnt, the the the actual the carbonos were brought like on the side, like on the corners of the of the altar, which is an interesting thing. It's like the Torah's way of almost like a Surmeira Vasitov, beginning the day with this.

3:41 First, you sourme ra, and that becomes a focus. Why that is okay, begs the question, and and you know to think about why why that is the center. I would think the carbono should be in the center of the of the altar. Be it as it may, that was the trumus Hadesh, and followed by the the carbon tummit, which about that ish tumit tukar almost beh, loi sikhbe. Um not extinguish. There's a word from the the magat of Meserich who says that loi sechbe, that we're supposed to extinguish the low. Loi represents negative, negative matter represents the right negatives, and that is what we're supposed to abolish. Through what?

4:21 Through the Tamit, through the the tmidias, through the the aish, the fire, the passion, the love that we have for our Kurdishbara, who through that, that's supposed to extinguish all of the lows that exist, all of the negative, all of the negative matter. So that's an interesting take that he says. But I want to get back to this pasuk. And the very place that the theila was was slaughtered, that's the place where the khatas was slaughtered. So I want to kind of build this up first with the Rubinu Bakhaya, and we're gonna keep going up and seeing how it gets more in not intense, but more um more like more depth into this very pasuk. So Rubinu Bakhaya actually tells us why is it brought in the same place.

5:01 So he says, Kidesholo yar gishu bane odam beze shamevi carbono imchet behir ibemaisa. Because they're brought in the same place, somebody's bringing a carbon chatas and someone's bringing a carbon oila, that means to onlookers it all looks the same to them. So they're not gonna know, oh, that person's bringing a car, right? If they were in different places, so people would know, oh, that guy must have done a sin, X, Y, or Z, and this is why he just did more, maybe a smaller sin. He just had a here, he had something, he he thought about something. But the fact that they're brought in the same place shows that we're well, first of all, we're concerned with what people are looking with other with onlookers to an extent, but that way it'll all look the same to them. So that's Rabbaina Bahaya.

5:42 Then it's iv the in the Hamik Davar, he takes it up a notch. Um, I don't know if he quotes the the Rabina Bahaya, but he uses the same idea. And he says that not only should it appear like you like not sorry, not only should it not be clear, okay, which one is it? Is he bringing the carbon khatas the illa? But even more, he had nira sho'la. People will now think that, oh, the guy's a good guy. He's really bringing a carbon eyelap. It's really a step up, right? It's not shot that now we don't know what he's bringing. People are actually gonna think, oh, you know what? He's sorry, he's he's bringing a carbon in this place, he must be a good guy, he's he's he's he's bringing a carbon aila. Because we don't want to be mafarsa in people's sins. Okay, but now they're gonna go up a notch, okay?

6:24 We had a re Benachia, then it's cleyakar takes it up even uh even more. There's an opinion, like we said, sometimes people ailah is brought, somebody has a hearer, but sometimes illah is brought just because of darn, people someone's a good-hearted person, he wants to just donate to akarh, and that's why it's cool shan. So, according to that opinion, right? Nu kalamakya chhaiti achashinasa libba shhubit shuba, he says that the karban chatas, the man, the sinner, brings a carbon in the very same place as the guy who wants to bring a gift to Akharushbarakhu, because at the end of the day, there's not really much difference between the two. Somebody who's bringing a bringing a gift to Hakarish Barakhu, very nice, his heart is inspired.

7:04 But guess what? Somebody who does a sin, and now the very fact that the mere fact that he's now bringing a karman chantas means what? He's repenting, he's doing teshuva. He had a hearer teshuvah that he wants to get closer to a karushbarhu. So, what exactly is the difference between the two? There's really, there's really not a difference between them. Um so and the the Kleaker says an amazing thing. May us who from at that moment that the guy now, the sinner, who who who who turns his heart to do teshuvah, at that moment, his karban he becomes wanted, his karban becomes marutza, takarushba, khulufneashem, ke iluhikriva. And it's as if he actually brought a carbon aila, karbanos, which is greater than all other karbanos.

7:46 So we're going up. Rabbeina Bakhaya started off by saying that we're not sure. We don't want, we don't know. Is the guy bringing ayla or a or a khatas? That's why it's brought in the same place that we don't know. But then it sif brought it up a notch and said, well, we now the other onlookers will assume he must be bringing aila. According to the the Kliyakar, no, no, it's not only like a matter of assumption, the very they're actually the same thing. They're actually the same thing. They're bringing that take it up a notch after the Kliakar. So I found this in the safer called Maglai Sedek. This was from us from the Rev of Dej. I never I mean, I know that there's hundreds of Hasidish like places, but this is a new one that I never heard of. Dej D E J.

8:27 Um so his name was Revmanachemendel of Panaf. He lived in the 1800s. So here's the safer Maglai Tsedek, and he explains that Laharira teaches us what he's going on this very question that we began this year with why is a karbichhatas in the same place as a karbin o'lah. And he says it's coming to teach us a great thing. He gadol malas balatchuvah. Because a bal to shuva is so great. And he, because he's coming back to Kurish Barakul, even though he sinned, he should realize that he's not actually distant from a Shep. And he proves this based on the Rambam, which is not a Chasidish source, it's the Rambam. The Rambam and Hilchishuvah Park Zion, Halakhadalad, the Rambam says explicitly, somebody who's a Baal Teshuvah shouldn't think that he's now distant from the level of the righteous, but because of the sins that he did.

9:20 Ainadane, it's not so. Allah ahuv, but rather he's beloved, he's loved. The fact that he's coming back to Akurish Baruch, it's as if he didn't sin at all. Not only that, but his reward is so great, it's like he never, sorry, it's the his word is so great, it's like he was uh Kivish is yitro, and this is where the famous words, right? Shabamakhim, Shabali Tushuva Aimdin, the place where Bali Tushuva stand, ain't sadik and gimur and ychud and lamudbo, they cannot stand because as great and wonderful as it gumor is, they're not increasing in level, the in levels. And the the the Rivpaneth, that the Magli Tzedek, after bringing this Rambam, he to explain why the Karbon Khatas and the Uyla in the same place, he says, Bem Kaym shahti shakhita'ulah may be Hatzadikomor.

10:11 In the very place where the karb'a was brought by a tzadik gamor, kemo kein hashakhi rachatas in that same place the sinner brings his offering. That's the offering of the Baal Teshuva, and it's Nisgaba. So it's an amazing thing that we we uh we see from this pasuk that not only are we okay, not only are we concerned, oh, it's maybe assuming, oh, that he's really an oa guy, not a sinner. No, no, no. This guy who's bringing a khatas, it's like he's bringing an oila. It's it's it's almost like the same thing because and in in a in a way, in a certain way, it's better because Bemakim Shabbali to Shuvaimdin, the tzadikim Gemorin, aren't able to stand there.

10:51 Um, so it's an amazing thing, you know, as it relates to this week in particular, because the right, this week is Shabbat Sagadoh. And what happens is is that the end is when we were most submerged, right? It was what Hazal tells us that if we were there for one more second, a filu rega achas, then we would have stayed, we would have, we would still be there today. Which means we were not just on the 49th level of Tumma, we were on like 49.9. We were so deep, deep down. Yet it was from that place when we were down in the dumps, that's when we left. We didn't leave when we were on the 49th level of Kedusha.

11:32 We left Davka when we were on the 49th level of Tumma. Because it was in that place. Again, I'm trying to connect it to this idea, it was Bemakan, it was in the same place where the the khatas is. That that's that can be that can be the ayah. That can be where you actually go up. Um, we find this idea in the safer Sitka Satzadak from Rivtsadak, and I just point to you just one line in three different chapters where he says a similar teaching. Um, in section 70, he says, the isai dovr shabboha and shaladam, in the very place in where a person has a deficiency, the osodav or val yadev, just through that very same place, humal asso, that it where that's where his advantage actually lies.

12:16 So it's the same khat, that's the same idea that where you a person thinks is his khatas, where his mistake is, that that could very well be his ayla. That could where that could be his ticket to to go up. And a similar teaching in chapter 76, Vitzitka Satik, he says, Ba'es Kishloin Adam Yoda at the moment of a person's failure, a person knows what he needs to do to fix himself. He doesn't say this explicitly, but we know today there's no there's no Naviam. People used to go, what what should I do for a living? I don't know, who should I make different thick questions people ask? You'd go to a Navi, which again had it has its pros and cons, I guess, but what there's a certain that we can tap into in our lives, and that is a person wants to know where he can excel, you have to look at where you're deficient, where a person's failing and lacking is a sign from from Hakarish Baruch that he could be successful in that very thing.

13:17 So if a person, I mean, just this is like a a neutral, not a neutral, but like a just a classic example. If a person's not a morning guy or not, you know, he's not a chakras guy, and he's consistently for five years, about 20 years, you know, comes late. It's not that doesn't mean that this is uh like his sign-off that no, now he's not a good chakras guy. It's actually a sign, it's almost like a Navua that he actually can be the best chakras guy for himself. Whatever. He can he can actually tackle chakras like no other. So it's an amazing thing, or it's a way to view struggles to look at them as signs of where I can I can excel. Um, a similar teaching in chapter 181 of the Tsitka Setadik, he says, every person has a particular desire.

14:03 Uvaisai dovershem dasovittavasukuveris. And this is a similar idea what we were just expressing, in the very place where a person's taiva is extremely strong, bedovers the atmo in this very place who cle mucha makabu birchashem, he can become a vessel to receive the blessings of a karishbarhu. Because in Yashu velhib, if he ends up doing teshuva, he returns. He realizes that this desire is actually implanted in him from a Karish Barakhu. Then, he doesn't say this, I'm just adding this in. Then in that place where it was the khatas becomes the ayla. So we see this concept.

14:46 But it gets even deeper. So there's a teaching that many of us are familiar with that the tahis, sorry, the yuridah lutzari khaliyah, right? This concept that you readah for lutzariyah. We go down for the sake of then going up. Rubinachmin has another teaching, similar teaching, but almost the opposite. He he actually says it like this He says, Yurida is the Taqhlis aliyah. He doesn't say Yuridah Lutzarih Aliyah, Yeridah. You don't go down to then get up. According to in Breslov Tara, it's Yuridah is the tahlis of the Aliyah.

15:26 The Yerida is the Taklis of the Aliyah. What does that mean? So on a basic level, that means is that a person can have an aliyah, he can bring a carbon ayah, but the real test comes when he's facing a difficulty. The real test comes when he's going through that struggle, when he did a sin. What that's the that's now the real test. Oh, the Baut Shuvah, he realizes, you know what, I did something wrong, and his heart channels within him, and he comes to bring a carbon khatas. That's the real ayla. And guess what? He actually points out over here. Um, even though a person is struggling, he's in a urida, afa pika, me akar shashemis barhbat machaio, ashim is still giving him life. Yachulis airi gamata, even now, in this present moment, that in the Yurida he can be aroused, he can have inspiration even now by doing teshuva.

16:14 The Loshuva Mim Komo, he uses that word, maqum, and he can return from this very place, ba'asher husham, where he is, and to be mahapih the ureda, la alia gadola, and to end up calling way up high, the hainu shiska, he can emerit to do teshuvah, and he says, teshuvah is the aspect of Yom Khepar, and he says through this a person will go up, and this is the aspect of Khadesh Kedashim. So what's interesting is our Pasik actually said that. Our Pasik told us that the place where you slaughter the khilah is the place where you slaughter the khatas. And then the Torah said, Lufneah Sham, Khaidesh Kadashimi. And it's a teaching for us because a person has to realize that this place where he's at, the Uredah, that's the tahisahali on a certain well, on a certain realm, and in that place can be the greatest aliyah.

17:02 In that place of Uredah can be the greatest aliyah. Like, you know, using what the Tidkazat Sadik said, because you could channel those things that a person struggles with and realize through those I could actually realize what I could be, what I could be good at. And but understanding that that place of being a Bali to Shuva, about shuvah, that's Qidash Kadashem. And also the key words is those two words, Lufne Hashem. A person who really who thinks that they're not Lufne Hashem, that they're not before Hashem. So that type of person, he's not even gonna be willing to do to Shuvah because he doesn't even want me. But it's not true, like we saw in the Rambam. No, no, no, a person, even if he sins, a person is ov, vinechmar, he's marutzah, he's wanted by Khadushbaru, he has to realize Lufne Hashem, right?

17:42 Atemnitzim Hayom Kuchem, Lufne Hashem. We're just talking about Rash Hashanah, right? Hayom, it's rashanah. But one of the ideas expressed, I believe, over there is that no matter what a person did the whole year, at the end of the day, you're standing here and you're Lufne Hashem, right? David Am Alakantilam says a phrase, um, the chathasi linegdi summit. My sin is always opposite me. But we know there's another pasag that says l'inegdi summit, shivisi hashem linegdi summit. And those two ideas go hand in hand. It's this paslag, right? It's in the place of the khatas, that's the same place of the ayla. It's true, khatasi linegdi summit, but you can't forget about the first pasag of Shivisi Hashem Linegdi Summit. That we're Hashem is always in front of me, we're always left near Hashem.

18:23 That Hakara is Khadishh Kadashem, because from that place a person can soar to tremendous places. And this is really Shabbos Hagadal, because um why is this Shabbos Hagadal? It's interesting that what does the Tarah tell us in Shemos 12, right? Yudbay Parjiz Bhai, Yudbay's Chafalih, it says, Moshe called to the elders, but Yom'ala and he said to them, Mishku Ukahu, draw forth Ukahu, and take him for yourselves. Sign the sheep. On this, the medraj points out that Mushhu, where are you drawing it from? You're drawing it, meaning where are you taking?

19:04 Where are you taking it from? You're taking it from them, from the Mitsurayim. This sign was their Elohim, it was their God that they idolized. And we're commanded, this was five days before, right? This was Yud, right? The 10th of Nisa, which is tomorrow, which sorry, but yeah, tomorrow night, which is Shabbosagodal. Shabbos Sagodal was five days before the redemption. It was also, I think, the same day. I don't know, it was a different time, but it was also the day of the slaughtering of the firstborn, I think. Um, but Bidasme was on that day where we were told to take their gods and slaughter. What do you mean? The Jews were in a frenzy. How are we gonna do that? It's their god. But that was the miracle on that day.

19:45 That's why it's called Shabbos. This is the basic reason it's called Shabbasagadal, is because they it was this great miracle that took place that the the Gaim saw us slaughtering their Avaidazara for a mitzvah. We took their Avaidazar and now slaughtered it for a mitzvah, and they couldn't do anything about it. But there's this idea over here that you could take something that was uh a god of the abadizar in the most tumidika land in all of the world, the tza'im, but a yid can take that mushhu, kahulachem tsain, and through that vishachatu apasah. Through that, you could take that negative thing, that seemingly thing, that seeming thing that's that's um impure, and you could now channel it and direct it to serve Akharish Barakhu.

20:29 And that's an amazing thing. That's one of the lessons of Shabbasah Gadol. Um we see that lesson repeatedly in different areas. Like Aesiv had more potential than Yaakov. Yeah, yeah, it comes up time and time and again. Absolutely. Yeah, in ashes. I mean, it's which is similar to the spot where the ashes are. Yeah, same, sim, very similar idea. Um so uh just kind of to tie this all in, I I found the safer called Karan Yeshua. Um from Yoshua Ben Svialimelh Shapira. I think this is what this was one of the Blujarebas, I think. I looked it up sometime this week, but I forgot.

21:10 But I think it's one of the Bluj Varebbas. But he actually said on his piece on it's a savor called Karan Yeshua, and in the section Shabbos Hagadal, he gives a reason for why it's called Shabbos Gadol, and he quotes this chazal, but Makim Shabbale Teshuva, ain't sadikim gimurim ychalamod, and he brings that Shaivat Levi, we know, didn't sin. They didn't, they didn't have any, they didn't partake, right? They didn't serve, they were learning, they were in gosh, or whatever they were, they were learning tairah, right? They didn't sin. Um but what happens? Um the Klayusral, you know, but uh the in contrast to Shaivat Levi, who were the tzadikim, Gemurim, the Klayusral was Nechaz Biswah. We were caught in the thickets, we were in the Tumma of Mitsuraim.

21:53 And what happens? At this time, it says, take that of a desire that. They had and uh and apply it now la mitzvah for a mitzvah. Vahinu meaning what? Taking that Avadizar that we were involved in, because we were we were in the Tumma of the land, we were on the 49th level of Tumma. So the idea was to take to become Bali Tishuva, to take that um sign and now apply it and slaughter it for a mitzvah. And what happens at that moment? At that moment, right? Corresponding to this chazal that says, Bemakh Shabbali Tushuva Indin, the place where Bali Tshuvah stands, Tzadiqim Gamurim have they don't stand there, they can't touch that.

22:33 And that's what exactly what happened on this day of Shabbat Sagadal is that Shaivat Levi, who are the Tzadikim Gemuram compared to us, we were actually through taking that vodizara and now serving it for Akharushbaraku, we actually became greater, that hence Shabbat Sahadal, because we became Gidoilim over the over the over the tzadikim. And that's why it's called Shabisah Gadal, because we are on levels that are madregos giddoilos od Yosame Tzadikim and Thilasan. We became on higher levels, greater levels than even the tzadikim were at the start. So this pasak uh that we began with that the place where you slaughter the khatas is the same place that you slaughter the Olah really touches at the core, at least according to this Karen Yeshua, the Bloja Rabbah, it touches at the core of what Shabbos Hagadal really is and where the name comes from, is that we have a ch of of a way, we have an opportunity, despite whatever um stuckness we were in the physical world and in certain things in our in our lives, we have the opportunity to flip that and to become even greater than the tzadikim gemurin.

23:45 It's an amazing thing. So that was the idea I wanted to share, and I thought it was amazing, just to hand off that Shabbasagadol, I I don't know Psukim Gemachtrias by heart, but I do use a platform that could show you what the Gemachria is. So I plugged in Shabbash Godol, and with this I'll end. Shabbas Gadol is Gemachria 750, and apparently there's only one Pasuk in all of Tanakh with that Gamachria, and it's a Pasuk in Tehilim, chapter 33, verse 18. And the Pasuk says like this Hine Ayan Hashem Hashem, El Urev, the eyes of Hashem, the eye of Hashem is focused towards those who fear him, Lam Yachalim Lchasto, and those toward those who hope for his kindness.

24:31 So what's going on here? You have the eye of Hashem looking at those who fear him, which also can mean Liraev is those who see him. So you have Hashem's eyes looking at us' eyes, eyes interlocked. What's that? What does that represent? So the Torah or the Alta Rebbe, Shneer Zaman of Liadi, I don't have the Hebrew here in front of me, I didn't have time to copy and paste it from Safariah into this, but he he talks about this as like a major love fest, right? The two people love, he talks about love birds, but he talks, right, that they the this the locking of eyes represents this this this rapture of love, this deep, this deep love that that what two people can have for each other, or birds, or in this case, Ain Hashem El Yurev, Hashem's eyes are towards us.

25:15 So what does that tell us? It tells us that we're Lefna Hashem, right? Because if we're looking at that way, right, then we're not Lefnah Hashem. Lefnah Hashem means that our eyes are ayon by ayan, right? We're seeing eye to eye. It's a relationship where I see you, I see you, and you see me. I know, I I you know, and and I think maybe that could really sum up this Shabbas Gaddal represents this tremendous love that Hashem has for us, that no matter where you were, you were in the 49th level of Tumah, but that doesn't take it away. I still see you, and I hope that you have the ability to see me. And from this pasik, we could learn that. From this pasuk, we learn that because the place of the khatas, that's where the ayla is brought as well. Because you're realizing even in that place where you're sinning, you're on a 49th level of Tuma, it's true, but you're still of Ne Hashem.

26:00 And with that haqqar, like we said, that's Kidashkadashem, and we could mean to Shem sore to greatness.