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Frequent Crier Smiles - Rav Nota Schiller - Parashat Vayigash
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[Music]
a lot of discussion
about the posix is the egos this coming
week's pasha
that
yosef himself organized put together
his uh his chariot by allah gracie so i
love it when he
went down he went up and
to meet his father israel gosh no to
goshana
and love and he appeared to him
fell on his on his neck
the rashi learns that
joseph was crying
and cried much
very much the ramban
seems to indicate that it was
yaakov that was crying though ghazal
say that yaakov was
saying krishna he was saying krishna
and the
he wasn't crying
ramban assumes that
a father meeting a son after
such a long period of separation
and the sequence of events that all the
upheavals and turmoil and suffering that
they had both been through is that the
elderly father would cry more
than the young son who
now has so much going for him and
his life in front of him
the principle the
uh it's hard to
deserves and uh understanding why
what how is krishna fit in at this
moment
the uh sora
has a long list of
of shot him on the sula mozava
the when yaakov has the dream
earlier on that the
ladder that was embedded in the ground
and peaked the top
in in the heavens and the malachan going
up and down
the whole series of shortem over there
that the suramar has but he connects it
to the idea of kriyashma
and he seems to indicate that it's the
somehow the code the secret
all of the interaction between earth
and heavens is
implied alluded to
in that relationship of that sulu that
ladder
that stretches from earth to
to heaven and
that krishma
encompasses this all
krishma somehow
is the sod the secret
of the hebrew the connection
between earth and heaven between past
and future
that it brings all the its
it's the oneness of everything becomes
it's the apotheosis of the the
capitalization
in
condensing the the totality
of me myself
my life in the context of
earth and heaven
implying the connection between body and
soul
which is clearly
there in the sulem and that ladder
so one way of getting getting a handle
on the uh
the ramban
is that the theramore has a problem with
the
ramban and the
the crying of
seeming to delete the
the hazal that
where where this fits in
the krishma with yaakov being the one
that was crying
much to talk there but let's take one
one one approach right now
is that the
mafoshim also talk about the
in the evening in the darkness darkness
as godless as the
meshochma
develops the uniqueness of this navoor
that yaakov is being given a navwa
which is preparing him
and myself lebanon the achievements
breakthroughs accomplishments
of the patriarchs are going to be
a symbol
open up pathways open up
all of the keys to jewish history
will be there
implied alluded to connected to achieved
through these breakthroughs of the
patriarchs of the ovos
and then in turn will
allow for claudius amiso
being able to survive in goalless and in
history
rashi brings on the shema yourself
that the
[Music]
israel is our god now
but ultimately is going to be the the
recognized by the by the non-jewish
world as well
we are
let's take another
another implication there
the rito that when a jew says recite
shmaya so
the words shemaya so
are as if he every jew when he is
articulating those words shema yourself
it is as if he is facing claudioso
and making this declaration what
declaration
hashem eloquenu hashem
the rebelshem the banishment of mercy
eloquently of
din how he manifests himself in the
world hashem
it's all one it's
it's all hashem but now as history is
unraveling
we don't necessarily see
the crested the kindness
we don't see the mercy in what seems to
be
the medin that will only happen
later that will happen at the day number
the unraveling the climax of history
that will turn out to be
perhaps that is the it is
this is the key as that surah
more indicates that
yaakov understood this yaakov
was now connecting it to
the all of the suffering
the frustration the pain that he had
lived through that
jose flew through and that it is
a preparation and leading up
to a sense of the oneness and the climax
ultimately which will happen in history
when soul succeeds in
making the ultimate gilui revelation
being the vehicle for
declaring the oneness of the banisher
and idea that
when we say shmaya's own it's as if
the the jew is addressing claudioso
my understanding of that is that
many people feel a
sense of connection to ambison that
even before they
they yet feel and appreciate the oneness
the sweep of jewish history
past present and future
even before they understand the oneness
of the bria and the kurdish bulges
they have a sense because there's a
certain tangibility
this intuitive sense that a human being
has of his of his seaboard
of his family and amiso
has been invested
with this sense as being an
extended family and as we have said
and others have pointed out so many
times
that
overcoming never succumbing
to the dispersion and all of the
vicissitudes of
dispersion that somehow transcending it
all
clad yourself so we have that sense and
you find it amongst
jews that are not yet from that's
my definition of a secular jew jew who's
not yet
ashamed
hopefully a candidate at some point
to take the tangibility
of this instinct
this intuitive sense of the wonders of
kaizo
despite dispersion despite callers
despite the suffering and frustration
there's a a sense that many jews still
carry with them that's the
the last residual vestige of
of connection to kaja's home but that
can be that connection and loyalty and
allegiance can be
the key to appreciating
that the oneness of the
of the bailey so what seems to be
at certain times we connected it with
the
extraordinary piece of the masjid where
he talks about
the the the
oneness of of karish boho
as in history
as being something that
we first experience through our senses
and that's present
tense that's now and
the now is most
dramatically alive
for a human being who interacts with the
world
through his senses and he picks up his
data through
his senses and the the
that sense of connection to
the bria present past
once was present once had the
experiential empirical dimension
and futures a projection and
we talked about it rosh hashanah time
when he connected this to the
to the experience of the schaefers
and the
how it all comes together in
[Music]
the moment of transcending of time
in the sound of the schaefer but
when we approach when we approach
the declaration of shema your soul
where like the hideous
it's me sensing the unity within the
diversity
claudiosome but that should be
the opening
to meet the sense the unity within the
diversity
of all of everythingness of the
world history perhaps that
is what is being alluded to that
there was a that by hazal
is that yaakov was reading krishna
this moment of ultimate frustration but
they
strangely enough the chara mars this
recognition
of the oneness of it all
in implied
stated what we have to connect to when
we declare shmayazou
that the past sometimes
it's hashem sometimes we see
the manifestation in terms of rahmonus
[Music]
and all of the suffering in the
holocaust
ultimately we'll see that there was a
there was hashem then that was somehow
necessary
for the collective entity this oneness
of clavicle
to go through this yaakov was preparing
us
for this and understood that his
relationship and suffering and
joseph's being in mitzrayim was a
preparation
for claudiuso going through all of these
and now
if it comes together says that then
it's a moment of simha
it's a moment of supreme
simcha is a kind of schlemos
it's a kind of completeness it's a
perfection
maral uses the lotion that shlamus leads
to
it's being able not to ignore
suffering and not not in a moment of
denial
but understanding what we don't
understand had a purpose
and had a significance and that
at times in history it's hashem at times
in history
we experience the manifestation the
ibrahimovic vince's himself shows
himself in history
as such as hello keno ultimately it will
all be revealed as hashem
hood
when the mesher khochmat talks about
this idea
of the marus leila
that this was in
he emphasizes that nivoa
generally speaking uh the the emphasis
is that it's in daytime he connects it
to
[Music]
the thriller of
our tiller should be
begin abram initiates
chakras
and yakov but the day begins with the
night why don't we start with my roof
our day halachically begins with the
night because
the it's the the ico bonus
have to be in the day the hakatoa the
burning of the of the pedolim and the
aborium
can extend into the night and that
the ikea
[Music]
that someone who can succeed in
connecting
the to trilla
why because he's he's understanding
that there was component
to having lived through the moment
before the goula before the redemption
as well and so
the masjid hofma connects this idea
of the
[Music]
night and day goddess
and morgili
of the of the hashkoh and
claudia cells roll
it connects it with
haskell
[Music]
shouldn't be in russos but it was on now
trial he began in lg's throw
and therefore he can extend it
when he goes to he can stretch it
to hoots forwards
that somebody a jew
who is connected to our history to
connected to the
total mission
of clioso throughout he's
part of that history then
he can then put the
personal anxieties disappointments
frustration adversity that he
experiences
within the context of his total life
and of his place within
the totality of the jewish experience
and somebody who is connected
to history to the dugess
is like having experienced the vua
you know it's all first and then
extending it
to to goddess similarly
the jew that lived through
a whatever challenges he is living
through
at the present moment emotionally
psychologically
most impactful but he can put it in the
context of history
then he can interpret it
he can find it within
the place it within a
context of the totality of the
of the drama of of claudioso
and so yaakov
is reciting kriyashma
it's putting the entirety together
ramban
talks about the there's a there's a
crying
possible way to understand of yaakov's
crime
and yet together with the ghazal i would
submit
that that it's not a stealer it's not a
contradiction
is that his his he is still
oh he's still crying that
that if it's a reference to him then
the but he's putting it in the context
of shema
israel says the ramban is yaakov
and it's the as we'll see
in the following week's pausing
that the schwartem
placated yaakov that though each one has
his own
path each one has his own personality
and his own area of stress
and excellence in avoiding in serving
hashem
listen yourself
it's a oneness that encompasses the
totality
oneness the extraordinary oneness
is that oneness which encompasses more
diversity it embraces
it it includes it that's the
the moment of the but it doesn't mean
denial
of the of the pain at the moment of pain
but it means putting it in context
we're going to have in the parishes
that the homeowner
who now has a sneak thief burglar coming
in
to steal from him is permitted to take
a preemptory strike but if
it's clear that the thief will not
be violent then
the homeowner loses that permit to take
a preemptory strike
when is that
classically true when it's a father
stealing from a son
and established that a
father cannot kill a son and therefore
the homeowner the son loses his license
to take the the initiative
to of course the father will never be
violent with him
sons can kill fathers fathers cannot
kill sons
says generally speaking
we have a kabbalah
mercedes that the
[Music]
this emanates from the
[Music]
source being the
creation of the first man or the
malicious
boy who is the handiwork of the
rebellion he did not have a biological
father
but he did have a biological son and
therefore in the
it is built into the dna
of humankind the love of father
to son son to father has to be taught
has to be learned it's not it's not
built in
yaakov is crying more
and can establish the connection
to put it in the context of the totality
of everything
of past he's connecting us to
the past connecting this to
his experience to avrom
yitzhak himself and
projecting it forward for linking it
to as the government says he's linking
the the moment of good
of redemption to tiller
to prayer that prayer
including the
total total his spotless
the
nullification of
meanness as being independent
of the context of the totality
of what i'm here for yes a sense of
meanness
is only for myself if i am not if i
don't have a sense of self-awareness
and a sense of consciousness and that
the
banisham has given me what to bring
to the to the brew
yes if i have that then i can
make a declaration
of my consciousness
as being a gift from the banishalam
as all other gifts that my
very existence and everything that's
included in that existence
and so
ramban yakov can be crying more
and yet he's placing it in the
context of the totality
of the jewish experience which is how
reciting krishna
how is reciting krishna because it's
like he does it's my
moment of facing experiencing
internalizing the
[Music]
unity
the sense of oneness that even in the
diversity
of the body's separate bodies of kanyaso
but yet
putting it in the context of
taking it to the source of it all
the oneness of the bailey
in that recitation of shema
what we experience at different times
mercy kindness kindness mercy
yet do i see it now do i feel it now no
at the moment today personally of course
i do
but sometimes people are
overwhelmed i don't necessarily
feel it but
if i postpone judgment which is a
sense of the limitation of my view
i don't i don't i have to be able to see
the malcolm the the omnipresence
of a karishma who is from the distance
as abram did and i have to be able to
connect it with my
slider at night in new vua
which will allow me to initiate
the thriller of my roof that's what
jacob did
to put it in connect it
to link it to the total jewish
experience
that avrom chakras
balkan the morning clarity light
and seeing the rebellions
obvious
it's already beginning to become dim
twilight
and yaakov wrestling with
the malach of
[Music]
ace of preparing us for goddess
initiating mairev and
crying for
empathizing with all of the
pain of clydiosaur throughout history
and anticipating it
but understanding
and translating it
into the language
of simcha because it's all part of the
oneness
of the total jewish experience
connecting us to history the mara slyla
and that jew who is connected to history
sees any moment of challenge
frustration adversity within
the context of
the uniqueness of the plot
of the individual within the context
of the cloud shemitah
that the we should soon see
the end of this
chapter of
these these days of
suffering of covert simultaneously
seeing
nissim and their extraordinary hazard
that the vaccine
yet much quicker than
anticipated challenges
frustrations disappointments
but so many
individual jews who have
transcended what seemed to be the
limitations
of their particularity
to give of themselves and
for the connect themselves to the cloud
today
which is ultimately saying
essentially saying i'm connected to
jewish history
and the message that we represent
as a nation marching through history
shemi ten then it should be yeshua's in
her force
for all of clio for the world at large
call tooth
you