Bamidbar 5786

Shalom aleikhem brocha welcome to the weekly shear in Zera Shimshon it's Yom Ha Hey Parshas Bamidbar. The 42nd day of Sefiras HaOmer Top Shiur Pey Vov. All the Sefarim try to tie in Parshas Bamidbar with the Yom Tov of Shavuos that is only a week away with the famous Medrash that the Heilige Zera Shimshon brings in Os Gimmel. On the posuk "Vayidaber Hashem el Moshe b'Midbar Sinai" says the Medrash "B'sha'ah she'kiblu Yisrael es haTorah" when Klal Yisrael said "Na'aseh v'nishmah" "Niskal'u bahem Umos HaOlam." The were jealous and they came to the Eibershter with a complaint. "Mah role is Klal Yisrael ben haUmos?" "Why did you give the Torah to Klal Yisrael?" And Hashem responded by saying "Sason u'Simcha Hashem Yisbarach made them not be able to answer "Amanem havi'u li Sefer Yuchsin shelachem." "Bring me your Yichus Sefarim. Show me if you can trace your Yichus like Klal Yisrael can." And the posuk says "Havi'u Hashem Mishpachos Amen." And they obviously couldn't. Says the Eibershter "Therefore Klal Yisrael deserve to get the Torah "K'shesham sh'banim avi'am." "My sons managed to bring the Sefer Yuchsin and you can't. Lakach Moshe Rabbeinu es haSefer." That's why beginning of Parshas Bamidbar we are m'yaches Klal Yisrael. Everybody has a Yichus which shevet it comes from, which family comes from. And with that the Eibershter was able to shut down the ta'anah of the Umos HaOlam. This Medrash needs an explanation. Frankly the Heilige Zera Shimshon and all the Sefarim ask this question what was the time of the going? Hashem goes around and he asks all the homas, do you want the Torah? They refused. They said no. Clarity so said not so much more. And now afterwards you come and you say, oh, why did clarity so deserve to get the Torah? What type of question is that? You yourself said that you don't want it. You can't come after the story and complain. And is there a Simcha here and I was going to long have many in understanding this question of the going. Secondly, we have to understand what's the answer. Just cuz you have that's why you get the title. Says the Simcha here. In one of his explanations, you know. The going came with a time against clarity so. We know that they said not so much more. But you know what type of nature that requires? Everybody says no and you're the only one to stick out your neck and to say yes. That means that you're brazen. You have others. Say the going to the that's not a reason to be my kind of clarity so not at all. Others I've told him like you had him. Boy just probably like a even. That was the question they were asking. My goodness carried. This doesn't add up. Others is a steer to get the Torah. And they used to respond to it. Look. They have others. What's the response? Says the Simcha here. Oh my goodness ain't no similar. Not true. Others, brazenness has a side that's not good, but it has a very positive side. That can help a person withstand challenges. That can help a person overcome obstacles. That can help a person not be pulled into a world of oil and of sin of clay. He has a better others. Where's the riot? The cloudy stroll have the right dosage of others. Cuz look at the yichus. As the Gamorah says, "Mishim yichus, who is shalom?" He's a man of peace. He doesn't stand on ceremony. Kiddushin perek dalet, yichus is the bullish yichus. If a man has yichus, then he's the man that pursues peace. If he doesn't have yichus, then he can use the others towards blowing his own horn, putting down others, getting in a fight, and not being better. But since we have yichus, and we trace ourselves back, and we are pure generation after generation all the way back to Avraham, Yitzchak, and Yaakov, to Avraham, Yitzchak, and Yaakov, to the holy mothers. Therefore, that in itself channels our others that it's the right dosage, the right amount. Because there's a custom, "Hashem oiz l'amo yitein." Says the Aibershter, "You know, I'm giving Klal Yisrael the Torah that's oiz because they have others in the right dosage." But this dosage of oiz is "Hashem y'varech es amo v'shalom." This goes together with shalom, with peace. A person has others can only get the Torah if he is a man of peace. He doesn't use that middah, that character trait of being brazen against somebody else has the shalom. Then he's abusing this middah of others. "Hashem oiz l'amo yitein" because "Hashem y'varech es amo v'shalom." Continues the Zera Shimshon in the Yevamot that it says "Mishpachot Avos u'Vanim." Perek the Zera Shimshon, why does it say, why do we trace our yichus to our fathers? "Avos u'Vanim" not "Imos u'Vanim." Yichus here is going with the fathers, not the mothers. Perek the holy Zera We want to determine if somebody is Jewish or not, depends on his mother, not his father. And more than that, we always highlight the fact that the noshim in Mitzrayim were pure. And the Aibershter testified that they didn't sin, they didn't go astray, as the possuk says, "Horveini Hashiveini." Because the umos claimed that it must be the Mitzriyim were pogea, were metamei the girls, and that's not true. So, if so, why are we yichus? Klal Yisrael and parshas Bamidbar, the Beis Avosam, elul fi, she' anashim nikiya yidu a kashas yichus. By men, you can see, you can prove their yichus. Mimash yesh shalom baneihim. From the fact they have peace. And the men go out there in the street, the men meet up with the other people, and nevertheless, they have peace. That's the proof that they are meyuchesim. But women, you can't prove that, because the women sit at home. Shekol kevudah bas melech penimah. They sit behind closed doors, they not going out, they not so challenged in the world of machlokes. Klal Yisrael's men have a challenge of machlokes when they go out, and nevertheless, they are people of peace, they are people of matroness, they are people that give in. That's the proof that we are meyuchesim. Lemishpachoisam leveis avoisam. And that's how the Aibershter was soisim pi anshei umos haolam. Don't say that Klal Yisrael's brazenness comes from a wrong place, not at all. Look at the yichus they have, and look how peaceful they are with each other. And that's the reason the Zera Shimshon shalom bemedrash, shebeishaas Matan Torah, shebeishaas Matan Torah, Klal Yisrael coming down as the golem in organized fashion and this cloud is had a tiger had a desire to have the golem too and this is yes I am going to make the golem for you as we have in as the says the what cloud is so wanted was the concept of the golem as we say in the issue the issue of the golem means everybody has his own place his own circle and he doesn't feel that somebody else is taking away from him and that's what something that cloud is so and be the what is going to happen you have your place there's no like this and this is what cloud is so wanted because when there's peace when a person uses his business for the right reason then we can get the title the bill on says the cloud is so the golem he saw we have the golem he said cloud is so are untouchable the who can touch these people the there's no she has the golem with the cloud the everybody has his place and the nothing bad can come their way if they lived in the world of peace if they lived in the world of the golem he showed us the time who may something the dark side comes only when there's a confusion when there's who must when a person feels somebody is taking away from me, I'm supposed to get this position, I'm supposed to get this job, I'm supposed to earn this money, and that person's stepping over his boundaries into my boundaries, and he gets angry, and there's no peace. If there's no peace, then the sudden, then the sitra achra. When a person understands the Abershter calculated your situation to be made for you personally, nobody steps over his boundary, nobody can take away anything from you. You have your unique tachlis and tafkid and your place. Then it's ain sudden, then it's peger all. When it came to chet ha'egel, brought sudden, the irvei rav oilam, he made confusion. That causes the chet of the egel. The Abershter says there's an assumption shizu higher kavanos of a posuk. Paroh says "Am of Paroh of the Yisrael, nevuchim heim ba'aretz." Paroh, which is the sitra achra, which is the sudden, he said about klal Yisrael, "I'm not letting them go." This was after they left. He says, "They are nevuchim." Nevucha means they're confused, they're mixed up, meruvavin. The sudden shoylet bahem. And the sudden shoylet bahem um meraglim, particularly like kol chei bar buvia. This is the world of Paroh, this is the world of the sudden, there's confusion, there's arbuvia, it's mixed up. The world of the is a perfect world. That's the world of Matan Torah. And that comes when we have yichus, then everybody can understand this koach of shalom, of peace, to understand where is my place, that person's place, and we respect every single Yid for what he is and his background and his situation, and we don't have machlokes, and we live in peace and harmony, and that is the shoinus of all brocha, a shalom, he klee mastik brocha l'Yisrael. Then we tell them tell them oilam. you have no right to have any titles against us. We have and we have peace. We are and therefore it's ain't Satan the ain't pegara and this is like Doma the youngest of to in this Indian of shalom of peace of actors then we'll be ain't something the ain't pegara be all the shepherd broker to the clean massive broccoli that's shalom will be that the holy young by the divine suitors that we cherish it.