(5786) When Hashem's Will Is the Only Motive

Welcome back to our assurance by Parshas Balak, Tofshin Pey Vov. Since this week those in Eretz Yisrael are already learning Parshas Shlach and those in Chutz L'Aretz are learning Balak, we'll try to go ahead and learn up a piece of Sfas Emes in Parshas Balak, but we'll also reference the idea of the Cheit Ha Meraglim and try to go ahead and connect these two ideas together and to see uh really what took takes place in the beginning of Parshas Balak is very much what takes place very much connected to what takes place in the beginning of Parshas Shlach. We know that probably one of the most famous Rashis in maybe all of Kol Ha Torah Kulah, one of the Rashis that so much ink has been spilled on to try to explain Rashi is the Rashi at the beginning of the Parsha which says "Vayas Kein Aharon." That when Moshe [snorts] Rabbeinu went ahead and gave over to Aharon HaKohen the tzivui to go ahead and to light the menorah, says in the pasuk "Vayas Kein Aharon." Zagt Rashi "L'hagid shvacho shel Aharon Shloshino." To go ahead and to say the shvach, to sing the praises of Aharon HaKohen that he didn't change one iota from the way that HaShem commanded him to go ahead and to light the menorah. And generally the way the Meforshim ask the kasha is do you think that Aharon HaKohen would go ahead and change from what HaShem wanted? This is Aharon HaKohen. This is the one who's who's capable of going ahead, I mean the leader of Klal Yisrael. This is the one that ultimately is the Kohen Gadol, the one that's able to walk into the Kodesh HaKodashim. He's the person that we need to go ahead and to say the "Koach l'hagid shvacho shel Aharon." The praises of Aharon HaKohen is that he didn't change one iota from what HaShem wants. That's generally the way most Meforshim ask the kasha. The Sfas Emes goes ahead and asks the kasha exactly the opposite way. Says the Sfas Emes in the year Tof Reish Lamed Beis, Tof Reish Lamed Alef, I'm sorry, Parshas Balak. "Vayas Kein K'fi Rashi Shloshino. Ve'eich b'koach anushi lasos kol ha mitzvah mamash k'sher tziva HaShem Yisborach l'goyei darko?" Says the Sfas Emes, how is it possible to be able to say about a human "Vayas Kein?" How can we go and say go ahead and say about any human that he did the mitzvah the way that HaShem intended? Yes, we can go ahead and we could do the mitzvah in a great way. Moshe Rabbeinu, Rebbe Meheimna, Moshe Rabbeinu who's panim el panim could do the mitzvah in the greatest way possible. Aharon HaKohen could do the mitzvah in the greatest way possible. But to be able to say "Vayas Kein Shloshino." That he Aharon HaKohen went ahead did it with the exact intention that the one who did this is impossible. The one who did this is way way beyond anything we can go ahead and fathom. The one who did this is way way darker than anything we can do. The one who did this is way way way higher in an infinite way higher than anything we're capable of understanding. So what does it mean by As Cain Aaron? This is again is asking a question that all the ask on this except asking the exact opposite. As opposed to asking how is it possible to have a have a minute Aaron changed? Ask this how is it possible to go ahead and for the to be able to say about Aaron that he did exactly as the one who did this says. Says the one who did this is very simple. It's impossible. It's impossible for any finite human being to go ahead and even any the greatest to go ahead and to do the of the one who did this the way the one who did this intended. But there is a way. There is a secret. There is a way that a person is capable of going ahead and not just Aaron but every one of us are capable of what the one who did this is saying about us that we did it the way the one who did this intended. How? Says this a person when a person is called a person when a person is their own person completely. The person who did this is the one who did this. The person who did this the person who did this I have no of my own interest in mind. I'm not doing this cuz this makes me make sense to me. I'm not doing this because this is the this is a rational idea. Something that fits with me. Something that I can understand. I'm not doing this because I want to go ahead and to be able to get I'm doing this just because you commanded me to do it and that's the reason why I'm doing it. When a person is able to be the person who did this completely to the person who did this. Says this person. That at that point the person is able to go ahead and the person is able to do something in a way that that's what because since a person is themselves completely they don't put any of their own ideas any of their own emotions any of their own intellect in the way and the themselves completely they just become a conduit. They just become a cover for the of this world. Therefore says this and it's right to say that Aaron did and ultimately that every single one of us that if we do the mitzvah with the proper kavana, which is and I'm doing this just because this is rats and Hashem, says this and we're able to go ahead and attach our rats and to the rats and and to be able to go ahead and to be living with of a yes came to be doing things in a way that the wants. As the mission on the on the mission a good mission of a person which this says means that a person is about to lose what's in through the mission the mission is about to lose to the mission that a person does and the mission is no longer the person's mission but the person is able to lose the mission completely to the rats and of Hashem and the rats and the mission that a person does is no longer a finite action that's done. It may have been done by you but it's not a finite action with finite and finite rather it's able to go ahead and be connected to the infinite rats and of the world. Says this this is the mission in office but the mission but the mission mission says but but but but but the mission every time you want to be about to lose his rats and in front of the rats and of Hashem. Some explained that that means the simple the way that says the the is to understand that it means that a person wants to go ahead and do evil wants to go ahead and do should be about to lose their rats and for the rats and says this the mission could be telling us because the mission is telling us something that's me this we know that the whole mission of office is it tells us things that are above and beyond the what what a person is obligated it's called by them me this is called me this is called it's called the idea of me this says this says this the mission is telling us that a person should be about to lose his rats and to do evil because of the rats and of the rats and a person shouldn't be shouldn't be doing says this it means something else which is much much deeper. What does it mean the opposite of the simple because because rats and become loyal of rats and do the rats and of Hashem and take yourself out of it completely. About to lose the mission your rats and before every time doing a mitzvah not when you want to go out and do an aveira. When you're doing a mitzvah take your own ratzon out of it. Do it only because the Ribono shel Olam wants. Not even to be makabel prass. Not even to go ahead and be like an evidence there's no reward no not because this makes sense to me to be mevatal myself completely. Of course a person needs to be happy when he's doing the mitzvahs. My main desire my main goal is just to go ahead and to do ratzon Hashem. He's ratzon he's mevatal he goes and is mevatal his own ratzon to the Ribono shel Olam's ratzon. That's what the mission means. Battle your ratzon when you're doing a mitzvah from from the ratzon of the Ribono shel Olam. That's what the In parshas Shlach he explains that this is very much connected to what the meraglim went ahead and did wrong where the meraglim went ahead and mixed up. Says the Sfas Emes the meraglim's main problem was that they went ahead and they were involved in going ahead and being shluchim of Klal Yisrael. The meraglim had an opportunity to go ahead and be either shluchim of Klal Yisrael or shluchim of the Ribono shel Olam. The dor went ahead of the dor said we want to send the meraglim. The Ribono shel Olam said Shlach l'cha l'chol da'atcha. The Ribono shel Olam went ahead and also gave the command to go ahead and to send the meraglim. Says the Sfas Emes why did the Ribono shel Olam give the command also? Why was it tzivui if it was Klal Yisrael's ratzon? The Ribono shel Olam wasn't simply just agreeing to Klal Yisrael. The Ribono shel Olam was giving the meraglim a choice. You have the choice to go ahead and either go ahead and be mevatal yourselves to the shlichus of Klal Yisrael which means there's a finer ratzon that's there and you're not able to mevatal your ratzon completely to ratzon of Hashem. And then ultimately what ended up happening was the chet meraglim that because they said this makes sense to us Shlach l'cha l'chol da'atcha this makes sense to us and we're going to do it because this is the the normal shlichus that we need to do before entering into Israel with shulchan of Israel with finite with sinus with finite desires of finite understanding of what the mitzvah was and ultimately ended up falling with a terrible which was Israel that all die out in the midbar and that door was incapable of entering into Israel or says this they had the ability to be able to go out and say we're not doing this cuz we understand. We're not doing this because this is our this makes sense. This is what we think the proper military strategy to do is rather doing this because shalach because you told us to send you gave us the opportunity to be our to the of the says this if the would have been themselves to of then everything would have been fine and the of the says this they said it was from the he says in when the said let's send that was the the gave an advice gave an called and saying on the I would have seen but they never would have spoken out anything negative about but mitzvah says this it wasn't easy because this mitzvah that a person is able to be the time of the mitzvah like the mitzvah of sending which made sense to them is actually is much harder to go out and to do with the person says I understand why I should ever have to I understand makes sense to me so it's much harder to do that just cuz it's of them it's much easier when it comes to a that a person to be able to say I don't know why I'm not going to go ahead and I don't know why I'm not going to have I just know this is the so I'm not going to go ahead and put together because that's but when it comes even says this even to something that is a even to something that makes sense to us a person needs to go ahead and the completely and because they didn't go ahead and the female they weren't the completely and they ended up being of as well as of the of them and they ended up having this terrible nefila of going ahead and coming back with the Russian heart. And so this was some of the is as we said to be once Russian completely to not because I understand it, not because it's my Russian, not because it makes sense to me, not because it feels good, not because I want I'm doing this just because you told me to do it. And as the says, when a person has difficulty and challenges in doing the mitzvah, either because they don't understand it or because a person feels like I'm faced with hardness and I don't want to do this right now. At that moment the person's given a golden opportunity. At that moment the person can say this is going to be the proof on all the other things that I've done that I'm only doing it cuz this is your Russian. I'm not doing this cuz I want to gain anything out of it, rather I'm doing this because it's your Russian. Because right now I don't feel it. Right now I don't understand it. Right now it doesn't talk to me. Right now it's not something which is something which sits and something which sits well with me. But I have to pick it up. I know that this is your Russian cuz that's what it says in the Torah. And I'm going to go out and be even though it doesn't seem to be my Russian. When a person's able to go ahead and do that at the moment that a person doesn't feel as all Russian. Or even or even as the on a higher level when a person has his own Russian to do the mitzvah. And nevertheless as the mission says, person's his Russian for the Russian of I'm doing this just because you told me to do it. There's no ulterior motive, nothing else. Just cuz you told me to do it. At that moment the person's able to go ahead and ask him what was said about every single one of us that we did it. We did it exactly as the intended. The only way we can do that is when we take ourselves out of the picture. We do the action, but our our are not there. We ourselves and say we only have one we only have one Russian to do Russian that we should be to go out and be Russian of to recognize the could say about every single one of us and he does but he asked him that we're able to go out and to do the Russian of but for that one it's a height but that one it's when it's something which is not easy for us, something we don't understand. But even when we do understand to be able to say we're not doing it because we understand, we're not doing cuz it makes sense to us, we're doing it because this is what's on the we could do that properly then we shall be but he asked him to go out and be our Russian to the rotten of Hashem, to go out and be my kashrus of ourselves to the Rebono shel Olam in the greatest way possible. Have a great Shabbos.