It's Not That You Can't, It's That You Don't Want

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All right, we're back. Um so people mostly are familiar with the story of Revisusha and you think hey when you tell the story of Revisusha people think about a bucket and his brother and garbage and dancing around a bucket. I want to share with you a different story about the Halo of Revisusha. So the story is brought down. The only place that I actually saw this brought down is in the safer prezadik from Rivetsadik Hakoin of Lublin. And he actually brings this down. I saw it in three different places in the safer preetzadik, it's a very large safer. He brings it down in Parsha's Noso. He brings it, hey, how are you? We momish just started. You came at a perfect time. Thank you. I'm glad you did full full sketch. We just started talking about Zusha. You know the famous story of Zusha and the dancing around the bucket, and oh, which one? That's a good answer. Which one? He danced around a bucket, and people in in the in the prison, and then everyone's like, oh, why is he dead? Why is anyone dancing? And he's like, wait a minute, you could now now we could fulfill the Ratsun of Hashem. He told us, bro, now we could fulfill the Ratsun of Hashem. We serve Hashem whether there's a garbage here by not learning, and if there is garbage here, by there is a garbage here by not learning, and if there's not by learning. This is a different story. Okay. Right in the Saver Preetzadik. And he says like this. But before I get to the story in the preetzadik, he says like an introduction. He says that everything a person goes through, everything a person hears and experiences is meant to be taken as like a remes. It's supposed it's some type of way that God is communicating with him. Now we don't often know what that message is per se, but it's a basic level of amuna and batachon to realize that what we perceive as vayakar, which is happenstance, is really there's a small ala, it's not part of ikra, but it's really a calling. That Hashem is speaking to us through us through through things that are happening in the world. And that means if a person has full level of amuna and he realizes that anything a person hears, not just the bot the chaz and at Show, but you could be at a register at a store and you overhear somebody talking in another aisle and you happen to pick up on what they said. So maybe it's trivial, maybe it's nothing, maybe they're talking about Oreo cookies, and maybe they said something that sparked a memory inside of you.

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There were times during the Holocaust that or even in in Israel that a woman understood Arabic and she overheard that they were planning the Pokeron. This is an Havron.

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And it helped them. Yeah, yeah. So staying in tune to the things that are happening, the voices that are literal voices that are happening is very important. Says the prezadik, the whole the mais everything that happens to a person happens remeas malaila. It's it's like illusions from on high. Shaika Hlomehem Ramiza Tikhachmasa, where that a person can take from that some type of level of wisdom. And he says, it's known the story of Rabzusha. So the story is like this very short but powerful story. Shapamachas Halach Bederh. One time Rabzusha was traveling on the way. On the road, he was traveling Vinasa Nahri, he encountered a Gentile. And the Gentile was with the wagon. And the wagon had shakas, which is called Hanikra Hay. The wagon overturned. The hay fell off the wagon. So what happens next? The Nachri, the guy, asked Rabzusha, would you mind helping me? Can you please assist me? What do you think Rabzusha said? Rabazusha said, That's what you would think. Rab Zusha said, I'm not able to. I'm not skilled at this. I'm not able to. And the Nachri said to him, the guy said, You're surely able to. Tuha, tucha, all the Incha Rita, you just don't want to. If you're able to, you just don't want to. And that hit him like a ton of bricks. Rab Zusha said to himself, Omar Laatsmo, Zusha, Shamma Maha Omar, do you hear what just happened? Do you hear what this man just said? Hey, Tata Nafla. You see, the story was with hay, like an actual hay that fell off a wagon. And it reminded him that there is another hay, hay, meaning the letter hay, which is the you've heard the story? Right, the hay is not just the uh, you know, how would you describe it? The straw exactly that donkeys, donkey chew, whatever, and horses, whatever. Hay is also the Hebrew, the letter hay, which is takes up two spaces in the in the Yudke Vovke name of a Kuroshbaraku. And specifically, the hay on the bottom, he ta ta represents the second of the hay's in the name of Akurish Barakhu. Hay is the letter that represents Teshuva. Teshuva means tush of hay. We're returning hay, we're returning hay. Something just fell, the hay fell, and now we're meant to pick it up. And this encounter with Ruzusha reminded him that, oh my gosh, the hei ta tah, no flow laurets, the hay fell down to the ground. I had the ability and the opportunity to elevate it. I've already wrote so, but I didn't want to. So what happened as like a just a normal occurrence? Hey, somebody dropped something, he asked for help, for whatever reason I said, no, I can't help, but I'm not interested. Ended up turning on his head and being a whole musur, haskell of a lesson for life. That the hei tata, what it what is that he tata? So hei tata represents the the this, like we said, the second he in the name of a Kharishbaraku. That represents um a lower level of teshuvah, but a level of teshuvah nonetheless. What does it mean fallen? The hay that fell, the hay that fell to the ground, what is that? So if you look in the 17th chapter of Tanya, the the Alta Rebba speaks about the he tata that falls down. He speaks about the fact that somebody who's quote unquote a Russia, he's wicked. So the godly aspect, the Nefeshalukus that's within him, it ends up going into gallus, it goes into exile, and it basically essentially it falls down, meaning when a person gets involved in things that he shouldn't be involved in, so that godliness it doesn't change, there's always spiritual, it always remains intact, but it's being covered up, it's being embodied, it's being enclosed by so much, and it's now in the quote unquote a gullus, it's an excommunication, it's an exile. And the job, when the hay that falls, when that that hay is on the floor, our job, just like he should have picked it up for the Nahri, our job is to pick up that hay, is to pick ourselves back up, to take that Nefeshalocus back out of the zoo, back out of the cage that it's in, so that it shines. Because it always shines, just if it if it's covered up, then you can't see it. The mushal I heard once was with a Shabbos lamp, is that the lamp is on, right? It's just when you twist it, you can't it makes the room dark, but the the light is always on, assuming it's plugged in. The light remains on, it's just blocked. It's just blocked. And that's the same thing with our soul. That that light of the Nefishelokus, it's always on. It never can be extinguished. It's just sometimes we need to turn it. And in this case, sometimes we need to lift up the hay. So it's just a powerful story about seeing the hay that fell off a wagon, reminding him to lift up the hay, tush of hay to Shuva to return that hay, to return that second um hay back to the name of the Kurdish Baruch, back to its place, back where it's supposed to be. Um it's a it's a powerful idea. So this brings me to the next the next little piece. You know, this week's parsha deals primarily with the sin, the khet of the maravil. And the khet of the maravilim is fundamentally different than any other khat. Why is that? So let's take let's take the maybe the second biggest mistake that the Jewish people made. The ego, right? The golden calf. At the end of the day, we have a yantif called Yom Kippur. Yom Kippur is a celebration of us doing Teshubah on that, right? Hashem forgave us. Salahdi kidvareka, it's okay. And we have a whole yantif which represents that, right, Moshrainu coming up and coming back down the second time with the Luchos Shneos, and we celebrate that and we say the 13 Yugem Omido Sarachamim and so the chat of the ego we we were forgiven for that. Yet for the sin of the Moraglim, Chazal teaches that part and parcel while we're still in Gaulus today is because of that sin, which means we were never fully forgiven. So, what's fundamentally different with the sin of the Moraglim than any other sin? I heard explained once an interesting thing, you know, Clayso when we came out of Egypt, we're like a newborn. And newborns make mistakes. I mean, newborns don't really make mistakes. Kids, children, they make mistakes. They they they they're always running and they're slipping and they're falling. Not only that, but with words, their communication, they're they're always experimenting. So they're experimenting, they're always pushing boundaries and tr in in parenting. So that's why it can be frustrating. But also the way they talk, if a child would come out of his mother's womb and just have a normal conversation, people would freak out. It's not a normal it doesn't happen, it's not a normal thing. They need to go through life and progress, and they begin, they babble and they they have a hard time usually with the R's, usually any letters that are dealing with the teeth, because they don't have teeth, S's and things like that. They they they make up funny words, they put things together, they're it's incoherent almost, but but what happens? Parents adore it, and parents love it. And uh it's very cute. And the Peleoids actually, he has a section called Zohar, and in the Peloites, in the section of Tsar, he says that people should strive to learn the czar, and he explains this mushal that even if a person's gonna read and stumble and he's gonna make grammatical errors, he said it's like a parent and a child relationship. We're just like a child who's learning how to talk and he's stumbling with words and he's skipping words and he's making mistakes, he's quote unquote babbling, but the parents they love it. The kid's trying, and he makes funny words and says chicken instead of kitchen, and the parents love it. They video and they take pictures and they send it around to their family. It's a cute thing. He says that Akurish Baru does the same thing with us. He rejoices at us. He says, the person, the only thing they need to do is try. A person doesn't, they don't need a and that's why he says it's also a scary thought. He says, there's no such thing as a paturah, there's no there's no excuse not to learn because it's not about necessarily mastering everything and saying it exactly how it's supposed to be said. Of course, there's there's levels and a person can strive to get there, but the the process of getting there and the process of breaking one's teeth on whatever it is they're learning, how Kharish Baru looks at it just like a parent looks at his child learning how to talk and developing like that experiential way of experiencing the world through communication. And when we do that with the learning that we do, that's what we're supposed to do. So there's no excuse. But that's that that's all it is, and you'll get better and better and better. So that's just an idea in terms of uh our connection to children is so is so deep. And going back to this point, I just don't want to forget this. So when we emerged, we were like a we were like a child. And what happens is is is incredible. So we obviously have the sin, the ego, but we have this one sin called the Khatamaraglim, the ten spies, which goes unforg unforgiven almost, right? We're still what's fundamentally different. So the the Kutzkar explains like this. The Kutzer says that when it came to the sin of the ego, even though they served Avo Dazara, then they said words like Elokecha, Ela allah, these are our gods, right? They they were still searching for a God. Meaning they weren't denying God, right? It was an intermediary. So at some point, in some level, they were sorry, at some point at some level they were reaching, reaching over time zone. I'll finish up the next three minutes. They were trying to get there, right? So there was still, even though yes, it was shrouded in shekir, there was still an element of ems. There was a nakudov, there bikoshah ems, that it was forgivable. Hence we have a whole yantif called Yom Kippur, where yes, Ghadash Baruch who forgave us for the sin of the egel. But the khet muragon was different. We're still in Gaulas today, part of partly because, or partly because of that. It was Bakir Shachhinam. It was something that was unforgivable. What was unforgivable? Says the Khatskar like this. The Khatskar says, unlike the Khet Egel, which the Jewish people still, even on a deep, deep level, they were being with Vakish the MS, they were searching for truth, they were searching for God. When it came to the sin of the spies, he says, it was fundamentally different. They wanted uh they had a it was a ratsone just to for comfort. They didn't want to put in the work, they didn't want to put in the effort, right? They were being they were being nurtured and and and and sustained by the the be'er with the midbar, the anniha kavod, and with the mun, right? And they didn't want to now put in that effort. It was hard work to go to Blimalach and to go wage war in Canaan. It was it was we we don't we don't want that. We want to remain on this high, cozy comfort with Akkadershbra. We don't want to go down, down, down, even though really on the flip side, we know that Archistral's Gavoi Mikola Ratos. So it was the perspective that was off. That mistake of not being willing to put in the work, that was unforgivable on their, that was unforgivable on their under level. And the the Labamat makes a similar point. He says that where did the spies go wrong? Where did the Muragun go wrong? He says, because the Ikhr Dira, the Ikr dwelling that Hashem wants is not in the midbar. It's not over there where it's easy and it's freebia. Same way Hashem could have kept our souls way up behind that by the Kisya Kava. But we know, like the Ramcha teaches, Hashem wanted us to work hard, he wanted us to earn it. And he wanted us to make a dear at Bitahtonim. He wanted us to bring him and reveal the the Kedusha and reveal the godliness that's down here. So we were Dafkum meant to go into Artisrael. And yes, we were gonna have to work hard and fight, and with with weapons and with the Mun and Bitochan all at the same time, but we were gonna have to try to do that, and the Miraglan on their level um refused, and they didn't they didn't want to do that. Yoshua and Khalid obviously had a different attitude, and and that's why they were they that's why they were different. But that was the the mistake of the Miraglan. But there's another another aspect of the of the whole sugya that the Katsukraba takes, and that is the perspective of viewing other people, and the importance of realizing that you really shouldn't think of what other people think. You know, at the beginning of Shokanara, it says Iscabrikari, you have to be strong like a lion. And one of the things that the Ramah points out is not to be afraid of those that are maligam, people that make fun of us, right? People who are who are saying things, oh, you're doing this, are you doing that. We're not supposed to really care. We're not supposed to really care. People say, hey, you know, you look funny, you look silly. Person should know if I'm doing the Ratsanoshem, if I'm doing what's right, then I do it. No ifs, hands, or buts, that's it. But the mistake, says the Kutzkar from the Moranglam, was Vikin Hayinu Beineim. We were grasshoppers. The mistake wasn't that they viewed themselves in their own eyes as such. It was that they viewed, they they realized that, oh my gosh, they view us as grasshoppers. And he says, you shouldn't care what they think. Why why are you living your life based on based on what they think? It's really a force of Mishta. And Mishnah Pirgyevo says, Bemakha im She'na Nashim ishtada liyos ish. In a place where there are no people, a person has to strive to be a man. And the Rubinu Yonah points out that in a place where there's no other people to arouse you to do your service of Hashem and to guide you on the right path, a person has to do to be it, to be there and to get there on his own. Out there in the world, there's going to be anashem, right? And it's interesting, the Torah uses that word anashem by the Moran climb. It uses like four or five times. It calls them anashim. They were so concerned about anashim. They were so concerned about the people's social awareness. And that's one of the things we brought up before about us emerging from Egypt, we were like children. One of the main differences between adults and children is the confidence of not caring, not of right, kids tantrum in public setting. It's such a guzzle, right? How can they how can you tantrum in a public place? Like aren't people are watching, right? But uh an adult wouldn't, I shouldn't say an adult would never do that, but adults generally don't do that, right? Children though, they're they're not seeing that. They're they're not fully developed socially, but in a way it shows a certain level of confidence that they have. They don't really care. It's not about what the anushim out there think, it's not about what the maligim think. Okay, may they might view me as a grasshopper, okay, but I have to view myself as uh as a yid, as a nafishokis, as a as a as a God fearing person, as a great, as a great person. And that was one of the mistakes from the Marathan. And with that, we'll clue Ritsham we shall be Zoich, to view ourselves properly and to do um the Ratsan Hashem on our level the way we're supposed to be, and uh we shall be Zoech Shrek.