Frequent Crier Smiles - Rav Nota Schiller - Parashat Vayigash

[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