Thought for the Week Tzav - Yud Alef Nissan - Pesach The Good Life, Rabbi Yaakov Winner 5786

How are you? I hope everyone is I hope everyone is healthy, strong and happy physically and spiritually. Today it's this Sunday is the Reb's birthday and it's and this is going to be the sh we're going to give for pes even though we're going to connect it to and pes is going to be we're going to be learning but nevertheless the lessons are eternal and I'm sure I can leave it to you to connect it to because what we're going to speak about today is very you could say um general connected to Yiddish today's sh is called the good life and I believe this is one of the novelties one of the of the which he himself said something similar but first we'll start with we start with don't forget to give charity before there's something called that special money for to help all those that need help financially to be able to celebrate the holiday in a very broad royal manner. So we're going to say a P that we said from last week from the Reb's new which is so amazing because I discovered a medish on this and that's what we're going to focus on today connected to the para and I said this P last week to good people and to upright in their hearts. So it's a good question. What is the definition of good? So it's interesting that somebody want somebody the rebound said by and I'm sure I said this before that when you go to a person you should tell him that Msiah is going to come when is going to come it's going to be good and he's going to say what does it mean that it's going to be good then he has to understand it's going to be good according to the way he understands good. And if the him good means a hot dog and a cold beer and a bar of chocolate, so be it. It includes that auto automatically because when you look and you learn about the ultimate good supreme good means that it's good on every single level as the ultimate truth as the word alf which we spoke many times is something which runs through the entire reality the entire existence just like alf is the first letter me is the middle letter and the s is the last letter of the alf so too whatever is good would be good in every single level. Anyways, on these words, the medishim says, "The good one is going to receive good from the good to give it to the good. And the med says a good one will come that referring to that that when he was born they saw he was good. What does it mean that he's going to receive from the good he's going to receive from hem? Hashem is good to all. And what does it mean? He's going to receive the good. I give you a good portion that goes in the to the good guys, the good ones. That's the Jewish nation based on this. The message brings this to so other Jews are called. My friends, we have to stop looking at your next door neighbor as the man who is so annoying sometimes and obnoxious or whatever it is in your opinion. He is not your enemy. He's your good guy. Anyways, this is what the med. So right away we have a connection to from this capital because this medish brings down that from he was born it was. Now let's connect it to the para and connect it to P. What I'm going to say now primarily comes from the Reb explains over there and it gets to a very essential question which we spoke about many times but first we'll say the Hashem spoke to saying command and sons and to tell him many laws connected to the carbon and rash She brings down what's this word over here? Usually it says or and over here it says commander command can only be meant to express urging on for the immediate moment and for future generations. And then said the must especially urge in a situation where there's loss of money. We're not going to explain what that means but it means in other words in a case where there might be procrastination and delay or laziness. So there especially in other words you'll have reasons why not to do it over there especially the pik says now if you look at it simply that means we needed to say because otherwise you wouldn't feel it so powerfully in other words it's normally it says that means there's no reason what would be holding you back and preventing you from doing the right thing. So therefore, we don't have to say command. But when you say command, it's like in the army when you say is that an order, sir. And if you say yes, it's an order. Okay, that's an order. So in the same way over here, command means it's an order. And it seems to imply when you look at is because otherwise the person would have a difficulty etc. comes and speaks about the awesomeness and the word reflects a deeper intimacy and a bond from Hashem. Why? First he explains of which I don't want to elaborate on it so much. Look it up yourself and you look up the and I think the I never saw a place where it's explained so much. This analogy that's explained about the word command also means connection. And what's the usual explanation that imagine a professor of nuclear physics, mathematics, a genius of abstract thought, and a simpleton or or a truck driver or or a brick layer, someone who has no understanding in pure mathematics, algebra, forget about it. Calculus, what's that? And here we have the professor and we have this person and the analogy is that's brought on is they have they don't exist in the same world. They're not in the same dimension. They're not in the same realms and not because the super academic professor negates or belittles the brick layer. No, it's just that they have zero in common. there's such a distance the world of academia and the world of bricks are not related and and he brings the famous analogy the goes on and on in the famous Marshall that if someone will say that we can't touch a concept you'd laugh at him because the word of touch feeling has nothing to do with the realm of concept and ideas and the explains when it comes to music or sight or smell. We have instruments, physical instruments that could measure it. So then you could say you can't touch it. You can't touch it with your fingers, but we have we have instruments, scientific instruments that could measure a scent, a sense of smell, how powerful the smell is or or vision, what degree is the intensity of the light and sound, etc., etc. But when it comes to intellect, they're not in the same dimension and touch. Not because touch is getting belittled by intellect or because intellect feels hoardy compared to touch. They just have nothing to do with each other. So the Reb says so in the same way it's that this professor and this simple don't exist at all in the same reality. But when now the super genius will ask this person do me a favor by the request that he requests from that person that itself creates the connection that creates the bond and this is the analogy to explain the words mitzvah one meaning is commandment and the other meaning is connection bond because it's through the commandment that ye not connected to why because as far as you can imagine the distance between the world of intellect and the world of touch. Now imagine the greatest distance that could exist between two entities is creator and creation. It's just it's it's beyond words even to explain the distance between creator and creation. And here the ver is that the chose the yidden. We're not talking about the one but we're just saying the idea why that through the when we fulfill what this professor wants us to do for example and this simpleton then he has value in the eyes of the professor because now he's in his world and not only that he asked something of you says and we are caught in shakanim mere mortals. How can we bridge the gap and make a connection and a unity and a bond with infinity? How could the finite become one with infinity when the infinity reaches out to the finite and says please do this? So that's the way it's explained all comes along and now adds another point. But first we'll say with a famous question which I don't really go into. I'm sure we spoke about it already 20 times. What's greater? When we speak about doing something because we chose to do it, choice or when we do something when we have no choice. In a certain sense, you could say the entire touches upon this one way or the other. On the one end, of course, you'd say choice is better because choice means you really want to do it with your full heart. Your totality is involved. There's no odor or particle of yourself that's not involved with doing it. It's because you want to do it. So on a pious level, it became one with you completely. It's your satisfaction. It's really you. But if we say that something is doing, you're doing it only because you're forced to do it. In a way, you could argue and say it's not really you. It's because something is superimposed on you is pressing upon you and therefore you have to do it. You have no choice. But on the other end, we say when you do something out of choice, that doesn't really mean that you're serving Hashem. You could be serving yourself. When you do something because of choice, cuz you like it, cuz it feels good for you, that doesn't mean you're really loyal to the other. When your wife ask you to do something which you don't enjoy doing necessarily like cleaning the dishes on a mabis or or or vacuuming or mopping the floor and you do it and why do you do it? Because she asks you to do it. That is what your wife really appreciates because that's really a sign that you love her. And it's the same thing over here with the yidden. When the does tells us something and we're doing it out of no choice but in a way what is the point that there's no choice? It's because we trust in Hashem totally and we're loyal to him that if he's commanding us to do it whether we understand it or not. I'm I have your back. I'm with you, Hashem. We're here. And that's really the famous Gimra that talks about everybody knows the Shabas where the go says I forgot exactly who said to who. How could you say that we said we will do and they will understand and we will hear. In other words, whatever it is, we'll do it as a normal person signing a contract without reading the details. So this person said the famous line. You're a wild nation. It's irrational. You proceeded your mouth before your ears. Doesn't make any sense. And the says this is what makes the Jews unique. And like it says in the tumas means the upright were led with their timos with their wholesomeness which means we are so deeply united so deeply in an intimate relationship with Hashem that we are ready to follow no matter what without understanding. And that's what it means. No choice. Like a child, the Reb gave us a mush once in imagine a father is coming home from work and his child hasn't seen him and he's 2 years old and he's just running to the father. He doesn't even understand exactly what it means that that person's his father. He just knows he's his father. What makes that person a father? Another person a father. He's three years old. He has no understanding, no real awareness. He runs to his father and jumps up and hugs him with all his heart and soul. It's like there's something in him, a chip that just says, "Father, father, father, you're drawn to the father." Or like explains in chapter 19, the spark always is yearning. There's a homing a homing device that's always source source source. That's it. And this is what it means over here. Those mitzvah and the Reb doesn't really get into it over here. Why these mitzvah in this week's Pa but in the mitzvah where Hashem says that brings out the ultimate bond because in those mitzvah it's like even before you do the mitzvah it's saying you have no choice. It's a command. Now obviously technically even when Hashem said it's obviously etc etc. So we're obligated and it's mandatory. But nevertheless, by those mitzvah where it doesn't say the word command. So it's an expression of you have no choice. It's orders. And we are still willing and ready to do it. That shows the deepest bond that transcends intellect that transcends logic essence to essence. The essence of Hashem to the yen and the essence of the yidden to Hashem. And that's the advantage and superiority of no choice. It shows in a deeper relationship with Hashem transcends boundaries, transcends borders, transcends limits. And that's what the Reb explains. And now we understand why and when it comes to the mitzvah where we so to speak, there's a language of no choice, it brings out the deeper connection as we explained till now. Now let's connect it to PES. In other words, it's all about the essential bond. Every single holiday according to is about the essential bond. So first of all when did this happen that this bond happened bone to bone essence to essence and that's took us out the whole point of when put his chip he put that chip into us and that was the homing device that's it essence to essence everyone knows the famous ta what do we tell the Russia this is a wildb I'm not getting into the simple we have no more time it's late it's a Friday we have to tell the if he would have been in the story of exodus then he wouldn't have been redeemed because that was before mountain t the day we walked out of Egypt was before mountain. But since once Hashem chose us the no matter what like it says in the he made us the eternally by giving us the and you are good whether you like it or not whether you like it or not you are good. So that's connection to PES that the whole idea of PES is really another connection of PES which is beautiful is a verse from the I don't know if you ever said it before probably I did I love it love it says calls it says Hashem passed over the doors of the Jews because we put the dah by that's why where the Pes comes from from this P. He passed over to give Hashem passed over. He passed open the door. He passed over the openings his own rules. He made a rule. You should make for me a small hole and I will making a whole open of a doorway a grand banquet hall on the night of 15th of Niss my friends listen up buddies this Wednesday night Hashem himself said don't worry about this rule we're reigniting we're re-triggering all the things of what is about and what m is about essence to essence in one second you can go from a thousand from zero to a thousand blastoff because said no conditions apply anybody who shows up to the sed unconditional elevation unlimited elevations the sky is not the limit that's what it means and Why? Because of our essential bond, our essential connection again. So that's PES. We spoke about PES, we spoke about, we spoke about and Shabas obviously means infinite means there's no end. And the same things over here something which you cannot measure this relationship that we have to it starts from Shabas. Really we start saying that now I want to connect it to your Alf. I believe this is a theory of mine. I believe one of the was that the Reb was the one who spoke the language of it it never existed. I mean of course it's in but it was really concealed so much everything is sourced in but in the times he wasn't promising. who was more like Aavdus Winston Churchill you know we'll fight them on the beaches we'll fight them under this like basically it's going to be hard times gonna be blood sweat and tears to write a letter and say he was looking for soldiers and marines that were ready to actually physically die and that's why he made a covenant with 10 people till the last drop of blood fork died and so too was the older generation in the old world preWorld War II any any time some pur could pick you up throw you in the dungeon and demand ransom we were never free the fre the came to America and we became free to a certain extent but it's mainly in the Reb's language that we have to present Judaism as good. Not only spiritually good, but physically good. The way of Torah is and it's I heard somebody say once these days, I heard the name of Dennis Prager that he said, "Every single day, the progressive left is making me more religious." Today you don't have to be somebody who studied all different ways of life to come to the conclusion that our way is the best way. Talk to anybody for five minutes and they'll show you how this way is the best life for Jews. Hashem gave us a way and it's the best way. That's it. Now is not the time to sell Judaism to you. But there's nothing to talk about. And if someone else says, "Yeah, that's what you say." So the answer is, so let's start with what I say. And in a way, in a way this is, it's painful if there's some Jew that's rejecting or feels alienated or was abused. We're not judging anybody. We're just saying the Reb's language is that if you want to be happy, do a mitzvah. Bring out your true self. If you want to be happy, connect to the ways of your fathers and your grandfathers and your great-grandparents. You'll be in touch with the real you. Could a prince, Could a human decide he's a monkey? Could a monkey thinks he's happy? Could a cow think he's happy? Sure. But for a Jew to act like a cow or like a monkey and think he's happy, then it's just very very sad. And the proof is by sitting down with somebody for a couple of minutes and talking about purpose and talking about meaning and talking about family and life and and and today it's clear from and what happened the last couple of years. There's so much things where it's revealed how you're not different and are special and Hashem chose them and the eternity of the Jewish nation, the immortality of Jews. It's it's it's it's it's so clear. So this is the connection to your listen. I believe that made an offer to Hashem and said I will send throughout the whole world and lift up the entire world but you should make it to and I believe that was successful by and large. True Mashia didn't come yet. So there's still tragedies and we'll have to wait till Msiah comes to be able to have an answer for that 100%. But nevertheless, generally speaking, there was never a better time in the history of the Jewish nation than of the Reb generation. There's nothing to talk about. And I believe the Reb accomplished it because he was the Reb of this generation is the Reb of this generation. And therefore everything goes according to And this is obviously obviously my friends connected to P as being just just and also connected to this week's passion a sense of gratitude. So every one of us this Wednesday night and throughout the rest of the week when we're saying this is a time of our liberation. This is a time of our freedom. This is a time of our redemption. So we have to understand what it means that we're a Jew. We transcend nature. We transcend all the Jewish nation. Transcends all the rules that apply to existence don't apply to the Jews. And this is the this is the test the acid test. If you're sitting over there saying and when you get up in the morning, you actually say as we said many times doesn't mean you're saying thank God I'm alive. Thank you for every breath you take. You have to thank Hashem. True. But the real meaning of this when you open up your eyes first you're saying thank God hem that I'm a Jew and this is my avoid every single day of my life to work on myself more and more to feel that joy as the greatest thing in my life. I love being Jewish. I love that I'm a Jew. That idea and the should make it easier for all of us. We should be able to say it to proclaim it loud and clear. And when you think about it, just just we'll finish with this point. Something to think about. You know, Hashem has infinite wisdom. When you talk about Yiddish, there's 613 mitzvah and there's and there's and who knows what. And the decided what is Judaism that from the first second you open your eyes in the morning, you say, Think about that. Wow. Could have said first after washing hands. I'm not going to explain the whole explanation, but I'm just bringing out a point. In fact, the first second of every single Jew's life starts with a proclamation of gratitude, a mism so to speak, because that is the number one central fact of your life which everything else revolves around. your existential being. Your identity is your essence is and I'm thanking God that I'm aid and then that is my entire life. It's all about that has a good life. So, Hashem should help that we should all see it more and more. posting from my home. Your man in Melbourne.