Mitzvos Hashekulos Bris Milah (11)

When Avraham Avinu gave himself a bris milah, Vayera Elav Hashem Be'Eilonei Mamre, right afterwards, Vayera Elav Hashem. Ba'acharei Iyri Nikfu Zois, U'Mibesari Echezeh Eloika. So the the Acharei Iyri Nikfu Zois is a is a remez to the bris milah, the some tearing or cutting of the of the of the skin. Amar Avraham, Acharei Shemalti Atzmi, once I gave myself a bris, Harbei Geirim Bo'u Li Davik Bezais Habris, many Geirim came to attach themselves to this bris. Uh Shimon, I did speak about this during a Mishmar a few weeks ago. I spoke about this many weeks ago, so it could be that's what you're remembering. Um but anyway, the Medrash Rabbah says that after I gave after I gave myself a bris, many Geirim came. It's very interesting cause and effect, no? He gave himself a bris, many Geirim came. And then the the Medrash Rabbah goes on to say, U'Mibesari Echezeh Eloika, from my from my flesh I have seen Hashem. Ilulei She'Osisi Kein, if I hadn't done this, Me'eichan Hayah Hakadosh Baruchu Nigleh Elai? Elai, from where would Hakadosh Baruchu have revealed himself to me? Vayera Elav Hashem, and that's what it says, Vayera Elav Hashem, then Hashem appeared to him. Now the the Pashut Shat when people read this Medrash is that it's saying like if I wouldn't have done the bris milah, I wouldn't have been Zocheh Lehashra'as Hashchinah. But that can't be. First of all, he was Zocheh Lehashra'as Hashchinah before he got the tzivui of the bris milah before he had a bris milah. He did have he heard Lech Lecha before he had a bris milah, Lech Lecha Me'artzecha. So he He have the bris milah, but also it's not midukdek HaMedrash, The lashon of the medrash is mayhechan hoyo nigleh from where? And that's what he's going to focus on. >> [clears throat] >> V'hinei k'var kasuv lifnei kein vayeira Hashem el Avraham, we know Hakadosh Baruch Hu did appear to Avraham before that. Ach bo kan ha his- ha hisgalus b'ofen acher. Over here, the hisgalus came in another way. Over here, the hashra'as hashchinah was a different kind of hashra'as hashchinah. Chazal omru sheleifnei ha milah lo hoyo yachol la'amod k'she ra'ah nevu'ah. Before the bris milah, Avraham Avinu couldn't stand when he had when he had nevu'ah. That's why by the by the tzivui of the bris milah it says vayeira Hashem el Avraham, and then it says vayipol Avraham al panav. Vayipol Avraham al panav, and Rashi says cuz he was not gamal, cuz he didn't have a bris milah. Meaning that while Avraham Avinu's neshama and seichel were able were able to connect with Hakadosh Baruch Hu, his guf fell away. His guf wasn't able to be mekabel the shchinah. Chazal [clears throat] omru sheleif- I'm sorry, v'chein kasuv b'Bilaam. It says a similar thing by Bilaam, noifel opened, he was noifel. He would fall. V'chein omer Avraham Avinu alav Hashalom kan. That's why Avraham Avinu says here, ilulei she'asisi kein, if I hadn't done this l'moles osi to give myself a bris milah, mayhechan hoyo Hakadosh Baruch Hu nigleh alai? From where would Hakadosh Baruch Hu have appeared himself to me? Where would the hashra'as hashchinah have been have have been chal? You know, this now I have a guf that not only this is the what we've been talking about for so long, that not only can my neshama, not only does my neshama um um connect with Hakadosh Baruch Hu, but my guf connects with Hakadosh Baruch Hu. And Hashem expects me to say, of course that connects to this week's parsha, right? Because the this week's parsha, it says Adam ki yakriv mikem carbon lashem, so Chazal are omed on the fact that it says Adam. Usually you would say ish ki yakriv mikem, right? Usually we talk about an ish, not an Adam. And Chazal darshan things that when you get to Adam harishon there, that's what we learn now not to be makriv a carbon min ha'gezel is because just like Adam owned everything that you couldn't steal nobody could, you know, Adam couldn't steal because it was only Adam. So so too, you know, that we makriv a carbon min ha'gezel. But you see that the way that the Torah expresses it, there could have been many diyukim and many drashos to tell you not to steal that a carbon that's stolen is not a good carbon, but it says that you have to be like Adam because in the parsha of korbanos it's about being like Adam. And that's because the whole concept of a carbon is the concept of yes, my neshama wants to serve Hashem. My neshama is yearning to serve Hashem, but is my body yearning to serve Hashem? And the whole concept of a carbon, the Ramban says, the whole concept of a carbon is to place that animal on the mizbeach and to show that the chelek ha'behami, the animal part of me also wants to serve Hashem. And mamela mamela the um And mamela the the um the the the that that together, that giving oneself over on the mizbeach um the the even the physical part of him, that creates a certain shleimus within him of a neshama and a guf that want to serve Hashem. And that could be zocheh to hashra'as Hashem, and that's Adam. That's why Hashem created us, that's the neshama and guf. That is that is Adam. So that's that's what he's saying here that that the hasgalah the his galus comes from the fact, like it's it's it's it's it's from it's on his guf. Me'eichon ha'Kadosh Baruch Hu nigleh elai. V'heinu sheha has his galus baal me kedushas gufay from the kedusha of his guf. That's where the revelation comes shahu shlama which became whole shahu shlama legamri which became completely shalaym al yaday hamila through the mila. The amru al madregas nevuah zo and that's what expressed about this kind of nevuah umi besari from my flesh, the most physical part of me mibesari echaza a light I will perceive Hashem. And that's what we say as we've quoted several times before. That's what we say by the shabbos mirus where it says um and we say um um tzama nafshi le'elokim le'keil chai my nefesh thirsts for Hashem. libi uvisari My heart that's besari echaza my heart and my flesh yeranenu le'keil chai that's the madregah of shabbos that we can even get our guf involved. That's why we have achila and shisiya and everything the students of shabbos and that's this madregah of the shlaymus that comes about through the mitzvah of mila and through living with the kedusha of mila. Ad keday kach niska deshavram avinu alav hashalom al yaday amila avram avinu was so niska deshavram through the mila nisgala elav kavyachol mitach gufay Hashem revealed himself to him from his guf. It's like when the fire comes down from shamayim onto the mizbayach. That's the way avram >> avinu was at mizbayach. >> hatzelem elokim shel gufay the image of Hashem the tzelem elokim of his guf shalaym legamri was completely shalaym ad shehoya Hashem yachol lehisgalos mitach to the point that Hashem was able to be to be revealed through that. uboyu ray come and see kama chamura hi kedushas haguf how serious kedushas haguf is ach shetehay ruya lashoresha to reach a point that it's really that the shchinah should appear to it in the guf. Issa b'tikunei Zohar, tikkun chof alef mem beis alef, the Zohar says as follows. Okay, he says kad noilad Moshe. >> [clears throat and cough] >> Um, when when Moshe was born, itmar bei l'gabei bas Paroh, v'teireh oiso ki tov. It says regarding the daughter of Paroh that she saw him that he was good, ki tov. Ki tov, as Rashi says in parshas Sh'mos, who d'chamas imei shchinta, she saw the shchinah with him. Rashi says nismal nismalei habayis kullo oirah, so Rashi says. U'miyad d'nogah eihi bei isb'rias. When she went l'richatz es ayores because she was sick, she was a metzora. As soon as she touched him, she became healthy. V'etzias metzara'as d'lo ya'ada, I never heard this. When as soon as she touched Moshe, her tzara'as disappeared. Okay? Um, u'Moshe is davka b'eis tzara'as. But Moshe, there was a there was a side effect. Moshe had some potential tzara'as now inside of him. There was a transfer. So she got his kedusha, but he got some of her tzara'as. When did that tzara'as come out? It came out Right. Like the Torah says, like the pasuk says, like it says, "V'hinei yado metzora'as kashaleg", that his hand becomes becomes a metzora'as [clears throat] like snow. Uh, um, chof dalet alef like itmar or something. Um, d'vahahu zimna d'nogah bei bas Paroh, the moment that bas Paroh touched him, she was not pure. The moment that Bas Paroah touched him, Paroches Shchinta Minay, the Shchinah flew away from him. Who begin doing, therefore, K'de Baal is Karov L'Gabei Basneh, when he wanted to become close to the Shchinah by the Sneh, when Hashem appeared to him by the Sneh, Amar Lay, Hashem said to him, "Al Tikrav Alav, do not come close. Shaal Na'alecha May'al Raglecha." This is a very important Yesod when the Rebbe Shlita talks about this. When Moshe was told, "Remove your shoe." The shoe of the person is his body. Because the Nishama is this massive thing that goes up to the Kisei Hakavod, and the very bottom of the Nishama is in a physical thing called a body. Just like your foot goes into this physical thing called a shoe. So, "Shaal Na'alecha May'al Raglecha" was B'Mafshit your Guf, separate from your Guf. The uh um Adi Yispasheit May'ahu Guf, until he separates from the Guf the Nog Obei Bas Paroah, that the daughter of Paroah had touched. >> [cough] >> In Bas Paroah Rak Nogah Obei Moshe Rabbeinu. Think about how serious this is. The daughter of Paroah touched baby Moshe. Okay? And Paroches Hashchinah Mimenu, and the Shchinah flew away from him. Ki K'var Ein Guf Oiy Roiy Oiy L'Hashra'ah Oisah, his body is no longer Roiy for Hashra'ah. Arei Kal V'Chomer U'Ben Noach Kal V'Chomer, U'Mah Adam Mitamei B'Atzmei Es Gufai, what happens if we're Mitamei our Guf? B'Vadai Ein Roiy L'Hashra'as Hashchinah, we become not Roiy for Hashra'as Hashchinah. The Achas Hi, it doesn't matter how we're Mitamei. The Achas Hi, Im Tima'ei Libei B'Machshavah Zarah, if a person was Mitamei his heart with strange thoughts, Oiy Piv, where he's Mitamei his mouth B'Dibur Assur, speaking in a way that's Assur, or shaar avor or his other limbs that avaha tuma brisha and let now we're sophisticated enough that avaha tuma he means mighty zar and risha and let tuma he means eating with in a in a way that's not appropriate. Who among us is not yearning to have the shina be able to rest on them? The Mesillas Yesharim says if you want kedusha, it's the last madrega. Takes a while to get there. But if you want kedusha, there's a double kedusha has two parts. Kedusha is the beginning is avoda, the end is gemul. The end is reward. Gemul is always like a reference for olam haba. So the beginning of kedusha is our effort and then the the seifa gemul. The beginning is our efforts. The seifa matana and then the rest comes as a matana. Efsher liska kedusha beli ashram maram. We'll never get kedusha if Hakadosh Baruch Hu doesn't give it to us. Umano avoda ad she but how awesome is the job until we could be zoche to it? A person has to separate from the guf that was touched. came out of it. He may ikre avoda say no. What could we do? Kedusha say say no. Like he's saying the mashgiach here is putting his arms around us and he's saying, "I know this is difficult. I know this is hard. I know that we struggle with this and this is a lifetime avoda. But we but ain't no new you know we're not to be to be part of from it. This is the job. The kedusha guf is one of the main parts of our avoda and we have to work on it. So what do we do? How do we do this? How do we do this? It's so overwhelming. Don't stop here. It's so so overwhelming. If Bas Pera touches Moshe, he's done. Like what what what do we say? Like so overwhelming. He says, "Tikva, this is the hakdama to the next bris. Tikva achas yesh lanu. There's one hope for us." Unklus omer le dayday aderyanus shehu ra'ah tzel is gaya. Unklus told his uncle Aderyanus, Hadrian, that he wants to become a ger. Va'omer le hakaisar and the Caesar said to him, "Lech Va'al timol, but don't get a bris milah." Heishiv le Unklus. Unklus responded to him, "Afilu chacham shel hamalchus even the wisest man of your malchus, vezaken ben me'ah shanah and a zaken a hundred years old, einah yachol lilmod Torah im einah nimol. He can't learn Torah if he doesn't have a bris milah." Krisas orlas habasar, cutting off the orlah, he hakdama v'ha'achana, it's the introduction and the preparation le krisas orlas halev, to removing the real orlah, which is the covering of the heart, al yedei limud Torah, through learning Torah. V'tikvasenu hi, and our hope is ki eisik haTorah v'haMitzvos, this is our hope. We we struggle with kedushas haguf, but our hope is that al yedei ki ki eisik haTorah v'haMitzvos, that our involvement in limud haTorah and in kiyum haMitzvos yekadish es odanu, will infuse kedushah into us, ad she niska gam le kedushas haguf, until the point that we can be zocheh to kedushas haguf, she yi'achansu divrei Torah le seicham mayim shalanu, that divrei Torah should come into our stomachs. There's such a lashon in Shulchan Aruch that says that a person shouldn't learn Kabbalah ad she milei krisai b'sha'as ha'piskam, until he fills his stomach with filling his stomach with means that you absorb it with your goof not just with your mind that you're able to live it to feel it to connect with it the beginning of all this with the purpose of it all he could do this school of connect so this is our job as Tyra to try to push as much as we can to push with all we've got to try to have holy bodies to use our bodies and matters of as we've discussed in so many different in this book but at the same time to recognize that what can you just does is that it opens our hearts to and what does is that it gives us the that we could become there's a cycle there you can see it in this paragraph that there's a cycle there so we involve ourselves in with our and it gives us more strength and engaging is a goof and then we engage in a goof and that gives us more more ability and more openness to be able to understand the Tyra okay we should be to be able to reach the goof special to me that I just found out right before I sat down here that I had a grandson and we'll have a and we'll have a meal in a few days