Parshas Naso: How to Recover From A Broken Kabbalas Hatorah

This Torah class is brought to you by torahanytime.com. Okay, welcome everyone to our second share of say there by midbar. Good to see everybody. The sheer months by midbar are sponsored by dear friend of Isaac Yeselovsky. Well, in his master's father of Shabsy then Isaac and also sponsored by the Zachheim family Dr. Zachheim and the Yeselovsky for his whole mishpacha and be a good tzadik. And tonight's share is sponsored by my dear friend Dr. Reuben Fatakhov. As for for his mother Nina Penina Bas Ogel she have the Kariv the Israel. Okay, parshas Naso. Now, parshas Naso it's not an easy parsha to say sheer on because it usually comes out right after Shavuos and you have about uh 12 and 1/2 hours to come up with something. But um one interesting principle that is always very compelling to me and I was thinking one day we have to have a safer just on this subject that when a parsha comes out at a certain time it's not coincidental. The parsha is always related to this man of the year. Now, we know that's for sure true regarding a few parshas of the year. For example, the Megillah says that Ezra was making that before Shavuos we should learn the the Torah of Ki Savo and before Hashanah we should learn the Torah of uh before Shavuot we should learn the Torah of Vayikra and before Rosh Hashanah we should learn the Torah of Ki Savo. And basically that's all. Those are the only two linchpins of the Seder of Parshios. Vayikra before Shavuot and Ki Savo before Rosh Hashanah. The other Parshios come they come out when they may. Nevertheless, the Shulchan Aruch teaches us the following insight. He says this in Parshios Vayeishev, Mikeetz, and Vayigash. He says "There's a time for everything." There's a time for everything. The whole Kiva Gilgul Hamoadim Shel Kol Hashanah. Certainly the cycle of the Yom Tov of the whole year he may behold they are the Moadim of Hashem and Moadim of Rabbanan and Tish'a B'Av. They're all connected to the Parsha that's linked to that time. They're all connected to the Parsha that's linked to that time. So that we know we always look in let's say Parshas Mikeetz is there a remez to Chanukah. We try to find remezim to Purim in Parshas Tzav. We try to find connections to Pesach in Tzav or Shmini. We find We try to find connections to Shavuot in Bamidbar. So it struck me then that there must be a very compelling reason that the Parsha that is always read in the aftermath of Shavuot is Parshas Naso. So interestingly, I once saw in a sefer from Rabbi Melech Biderman. I'm not a big sheet guy. I don't read sheets. I wait till I need books. But I saw in his sefer that Parshas Naso comes out after Shavuot. You know why Sammy? What's the biggest Parsha in the Torah? Parshas Naso, right? Parshas Naso is the biggest Parsha in the Torah. Why? Cuz after Shavuot we we just had Kabbalat Torah. God has to give us the biggest package of Torah which is Parshas Naso. So it comes out appropriately that parsha of Naso comes out in the aftermath of parsha of the Yom Tov of Shavuos. But I'd like to try to explore perhaps a new approach. Why is Naso the parsha that we read in the immediate aftermath of the Yom Tov of Shavuos? So let's talk a little bit about a Nazir. Raise your hand if you're a Nazir. Okay, just checking. But even if you're not a Nazir, it's still worthwhile to learn about Um, what does the word Nazir mean? I don't know. He's a guy who doesn't take a haircut and he doesn't drink wine. And he doesn't become tamei. So, what is the what's the root of the word Nazir? So, the pasuk says perek vov pasuk zayin, "L'aviv u'l'imoi, l'achiv u'l'achoisoi." To his father, to his mother, to his brother, to his sister, "Lo yitamei lahem." He cannot contaminate himself b'meisim. So, it's a very striking halacha. Cuz even a kohen is allowed to be metamei to a relative. But a Nazir cannot. So that means a Nazir is not just like a kohen. A Nazir is like a kohen gadol. Which is here the guy who's born a regular Yisrael. He could go to levayas all day long. He could get a job as a rabbi. You know, a rabbi could get a full-time job speaking at levayas. You know, there there are rabbonim like that. That's what they do. They They're levaya hoppers, you know? And so it's not a bad parnassa. You speak, you bury, you speak, you bury. You sometimes rabbis are just signed up with the funeral home, you know? They get first dibs. But you can't do that if you're a kohen. And A But But a a kohen could be metamei to a relative. But a kohen gadol cannot. A Nazir seems to have the status of a kohen gadol. And then the Torah gives us a little clue. What is a Nazir? "Ki nezer Elohim al rosho." The crown of God is on his head. So he seem possibly that the word Nazir comes from the word Nezer, crown. So, now what? Nazir is a king? How What does crown got to do with Nazir? So, the Ibn Ezra, by the way, um the Ibn Ezra discusses this, and the Ibn Ezra says that the word Nazir, if you look at number five, Migzeras Nezer. The word Nazir comes from the root Nezer. Veha'eid, the proof is Ki Nezer Eloi cover Roshai. So, this is a Yesh aiman. There's such an opinion that some say the name Nazir comes from Nezer, crown. So, what do we say about this? Says the Ibn Ezra, Ve'ein an orach it's not crazy, it's not far-fetched. Why? Da, you should know Ki kol bnei Adam avdei ta'avot ha'olam. All people are slaves. Who are they enslaved to? Yeah, this most people are slaves. So, I know you're shaking your head. But, who are they enslaved to? Don't don't don't answer anything that you would regret being on the on the uh screen. But, most people, who are they slaves to? What? Right? But, you know, your boss, someone in your family, without mentioning any names, right? Everybody is a slave. But, the um the Ibn Ezra says, like Rabbi Akiva said it, everyone is enslaved to their ta'avah. People are enslaved to their desires, to their uh habits, to their passions, to to uh things that they want. Many people are enslaved to their telephone. You know, uh the studies are people spend hours and hours on the phone a day. So, everybody is enslaved to something. However, says the Ibn Ezra, Vehamelach ha'amiti, king who has a crown that has and a wreath of royalty on his head, call me someone who's free from desire. He's a true king. In other words, most people in this world are enslaved to their desires. People are enslaved to food. People are enslaved to clothing. People are enslaved to pleasure. People are enslaved to money. People are enslaved to peer pressure. And the true melech is someone who's able to curb their desire. So, the nazir has a crown on his head. What's the crown? The crown is the ability to break the shackles of wine, the shackles of ta'avah. That is why the nazir is called a nazir, a lashon of nazir, a lashon of a crown. Now, this is very interesting. If you look in the parashah, juxtaposed to the parashah of nazir is the parashah of sotah. What's a sotah? A woman is unfaithful to her husband, so the husband warns her, and he's suspicious of her behavior. So, they bring her to the Beit Hamikdash, and they defile her publicly. They uncover her hair. They rip her clothing. And if somebody witnesses this, it could be very provocative. It could be very evocative. It could be It could elicit ta'avah. If somebody sees the nazir the the sotah in her state of degradation, it could be o'er a person's ta'avah. Here, he sees the woman in a very unkempt and unimmodest way. It could arouse his desires. So, hazal say famously, Rashi says, "Lamah nismekhah parashat nazir leparashat sotah?" What's the connection between the parashah of nazir and the parashah of sotah? Says Rashi, "Shekol haro'eh sotah bekilkulah, anyone who sees a sotah in her state of degradation, yazir atzmo min hayayin." Should make a neder to refrain from wine. Here a person sees a woman in that kind of state, it could arouse his desire. So, we need to the guy needs to keep himself in check. From now on, he's not going near wine. Wine we know draws a person to promiscuity, to lewd behavior. So, we say, "Look, pal, you're in danger now. You are exposed. You need to take make a daram because yayan brings to and Rashi is citing the Gamara in Brochos on daf samach gemel that yazir atzmo min hayayin. Yeah, I'm sure you heard that a million times. You're probably thinking, "Come on, what's he going to do tonight?" yazir atzmo min hayayin. So, we want to say a new p'shat, a novel p'shat. haroya soita bikokula when one who sees the soita in her state of defilement yazir atzmo min hayayin. So, one thing that Ibn Ezra teaches us is that the nazir rises to the state of being a melech, a king. Who's he king over? His boss is bossing him around. His wife is bossing him around. His mother-in-law is bossing him around. He He's not a king over anybody. He has no control. So, who's he king? But, he's a king over his desire. He's able to curb his need for wine. So, in that sense, he becomes a melech. Very interesting. The nazir becomes a melech. What is malchus? The mission per avos says were mase elokim charus al aluchos k'zay al tzei charus el eloh cherus. That ain l'cha ben chorin ela mi she lo made she osek b'Torah. Someone is not truly free unless they are involved in Torah. So you say just the opposite. Someone who's involved in Torah is his life is so um curbed. His life is so disciplined. He's a jail. He has to learn. He has to learn. He's always under pressure. No, just the opposite. Someone who's not involved in learning cuz he's enslaved. He's enslaved to the New York Yankees. He's enslaved to I don't know. That's about all you have in New York. Um Whatever. Other There are other nonsenses other nonsensical things that a person could be involved in. So, somebody who's not involved in learning, he's enslaved to the pleasures, the desires, the nonsenses, the leisure the leisure of that this world has to offer. Someone who's able to overcome all the temptations, he is truly free. So, that is why the Gemara in Gittin says, "What are called? What are called?" They're called kings. Why are they called kings? They don't have a throne. They don't have a robe. They don't have a crown. They don't have any money even. So, why are called kings? That's the Gemara in Gittin. Take a look at number seven. They They are called kings. How do we know they are called kings? They are called In me, through the Torah, kings will reign. So, there's an idea that are called kings. Why? Cuz they're able to dominate their their desire and overcome and truly pursue what they want to. And they're not bogged down. They're not tied down. And the Gemara in Shabbat says further, "Not only are called kings, but they all hold call Israel the name of There's a certain royalty that all Jews possess and that is a Jew is able to overcome their tyva. That is part of being a Jew. That's one of the reasons for Mila. Why does a person have a Mila? Mila minimizes tyva and it puts a person on the track in life to be a melech, to have discipline and to free oneself from all the things that shackle him. So the first thing we need to know is that a Nazir is virtually a king. What kind of king? Who does he rule over? He rules over his tyva. Next. Many people have the following subconscious pet peeve. And that is every time they hear What in the world is that guy getting the first aliya for? Every single week. He What did he do? He can't He doesn't even crack open a safer. The guy He can't even read Hebrew. And if not for the fact that his mother was Jewish, they wouldn't even let him into the building. What What What is this thing with the cohen? It's It's like nepotism. It's not fair. What Judaism is about Oh, he was born His father was a cohen, so so he gets the first aliya and he gets to bench first and he gets money when other people have children, you have to pay him off to get your kid back. What What is this guy? I mean I thought this is this You call this meritocracy? This is uh This is nepotism. What kind of institution is kehuna? So one may think the whole Judaism is dominated by this type of thing, you know? You're born into it. Everyone's born into it. Well, so the Alshich Hakadosh says Sorry, I I think I presented that notion a little bit too strongly, but the Alshich Hakadosh says that that is the function of the Nazir. Lest the person think that all holiness and greatness in Judaism is you're born into it, and if your father's a cohen, you're set. You're set for life. And if your father is a Yisrael, then you have to become I don't know what, a garbage man or something. No, says the Torah that actually in Judaism, your personal choices and your free will and your bechira is much more vital to your standing than who your parents are, than what you were born into. Because we have two people in Klal Yisrael. You have a cohen and you have a nazir. A cohen is not allowed to be metame, but he could be metame to his father and his mother and his sister and his brother. So, he's not that holy cuz when you're born into it, it's not really full-fledged kedusha. But the nazir, who through his own volition, through his own free choice, decides there's a certain pleasure in life, and for the sake of God and to keep away from ta'avah, and to keep myself in check, I'm going to avoid wine for the sake of Hakadosh Baruchu. He is not just like a cohen, he's literally like who? Cohen Gadol. He can't be metame to a relative. He can't be metame to anybody. Furthermore, says the Alshich, the kedusha of the Cohen Gadol and the Cohen is different than the kedusha of the nazir. The kedusha of the Cohen, the pasuk says, "Ki nezer." You know what the crown of the Cohen is? "Ki nezer shemen mishchas elokav al rosho." His crown is the oil. Oil. Oil is external. It's superimposed. It's on the outside. It's not inherent to his essence. So, the crown of the Cohen is coming from outside of him. But the crown of the nazir, it's an inherent crown. What's the crown? "Ki nezer elokav al rosho." He is clinging, he's misdabeik to Hakadosh Baruchu. So, it's an essential it's an inherent crown. So his greatness is much more part and parcel of his essence than the greatness of a coin who his greatness is Kineser Shemen Mishpat Elekov Allah. So now we're learning that not only is the Nazir a Melech he's also like a Kayan Gadol. Not bad. It's got a lot going for this guy has a lot going for him. He just stopped drinking, you know, Joyvin and all of a sudden the guy is uh a Melech. He has Nazir Elekov Arosha. He's dominating his Taiva. He's a Kayan. He can't be Metame to Mesim even more than a regular Kayan and his crown is more elevated than that of a Kayan Gadol. The Kayan Gadol's crown is Kineser Shemen Mishpat Elekov Allah. It's an external crown and this guy's crown is inherent and part and parcel of his reality. So far so good, Ali? You're good? Okay. Ali gives one thumbs up. Maybe one day we'll get two thumbs up from Okay. Um the Rambam says Bob raised his hand. Okay, good to know. Um the Rambam writes in the end of Hilchos Shmita of Yovel. The uh Rambam says not only Shevet Levi is considered Kodesh Hakodashim but any Jew whose heart compels him and his heart generously motivates him to separate and to stand before Hakodash Baruchu to serve Hashem and to walk straight the way Hakodash Baruchu made us to throw off the cast of the various calculations that people pursue, this individual is Niskadesh Kodesh Kodashim. In other words, another another interesting thing. And that is don't think, you know, the only Jew in in Klal Yisrael who's Kodesh Kodashim is the Kohen Gadol. And nobody else could ever reach that madreiga. No. Anybody who says all the nonsense in the world, "I'm not interested. I'm going to be solely single-mindedly focused on what Hakadosh Baruchu wants from me." The Rambam says a person elevates themselves to the status of Kodesh Hakodashim. So again, let nobody think that there's some kind of the iker kedusha in Klal Yisrael are this is this is an institution that you have to be born into and anyone who's not born into the clan, if you're not part of the priestly clan, then you're just an ordinary person. No. That kedusha that's available to Kohanim is available to any individual through a focus on avodas Hashem, anyone could be elevated to that status. And that is the status of the nazir. The nazir the nazir then is a melech. And then the nazir's like a Kohen Gadol. You know what else the nazir's like? The nazir doesn't drink wine. The Shlah Hakadosh, by the way, we just read Megillas Rus. Megillas Rus has how many pesukim? 84. Very good. 85 pesukim. 85 pesukim. How many every single pasuk in Rus begins with the letter vav. Very good. I heard you. You said vav? Sure. Okay. And Yitzchak said a vav. Every pasuk begins with a vav except for eight pesukim. The Rokeach says why? Cuz Rus joined the club. A What's the club? Mila, the bris with Hakadosh Baruchu. The Chida brings down from the that the eight that don't begin with a start with aleph, base, race, hey, mem, Abraham, base, aleph, mem, ben, excuse me, start again. Start cut. The eight that don't begin with a with a start with yud, shin, ayin, yud, hey, Yeshayahu. Base, aleph, mem, ben Abraham Halevi. Who's that? The Shlah. Why? Because when the Shlah moved to the Holy Land, he became the Gilgul of Ross. That's what the Hida brings down. Obviously, right? So, the the the 85 in Ross all begin with the letter except for eight. Yud, shin, ayin, yud, hey, base, aleph, mem, Yeshayahu ben Abraham Halevi. The Shlah was the Gilgul of Ross. I once saw in the in Moshe Wolfson's safer at Siah in the Areha, so it means the Shlah had connection to Messiah. So, where's the Shlah buried? In my favorite city, Tiberia. That's where the Shlah is in Tiberia with Rameira, obviously, because that's, you know, that's where Messiah is coming. So, what is the what does the Shlah have to do with Messiah? He's he's Ross. He's the emotional malchus. What the Actually, the lesson of the Hida is aber boy nishmas Ross. So, it's a little bit different than a Gilgul. It means he had a connection to that neshama. Okay, fine. That's just like a side point, a tidbit. You say, "I don't know what he's talking about." You don't have to. Let's go back to the regularly scheduled shear. Yeah? Daniel Goldman, you're good with that? I don't know. Bob still has his hand raised. I can't take any questions right now, but the Shlah says like this, wine. The someone who sees a so type of a kukul should refrain from wine. Why wine? Because there's a man by the name of Adam Harishon. Right? And Adam Harishon ate from the forbidden fruit. What was the forbidden fruit? Different opinion. Some say chita, some say te'ena, some say esrog. Hashem we're working out in the safer on Bereishit. Um for the upcoming zman. So we're now on a on a piece. What was the fruit of Adam Harishon? However, tonight's year is going to go with the opinion that the fruit of Adam Harishon was a gefen. It was a grape. In fact, there are those who say that Adam Harishon was supposed to drink from that grape. He was supposed to make kiddush. The only thing is he drank from the grape before Shabbos. So if he would have waited, then he would have been able to make kiddush on the wine, and then then everything would have been hunky-dory, but he made an early Shabbos, so to speak. He drank the wine prematurely. Anyway, the sin of Adam was he partook of anavim. That was the yayin hamishumar. Who gave him the wine? She did. Ha'isha she'enasata imadi hi nasna li. She poured him the wine. Therefore, what does it say by the nazir? The crown of God is on his head. Similar to what it says by a kohen. Ki nezer shemen mishchas Elokav alav. A nazir is like a kohen who's not metamei l'meis, but he's greater than the nazir. They're greater than the kohen. The kohen is only zocheh to a crown through the shemen hamishcha. The nazir has the crown of God directly on his head. Now turn over. Says the Shulchan Aruch. What does the word yafuli mean? Yafuli means covered over. Nelam. If Adam Harishon didn't sin, then his body would have been kusnes are with an aleph. BJ, how did you know to come this year? That's your That's your the kusnes are, right? Kusnes are with an aleph. That had Adam not sinned, then his body would have been his cloak. His body would have been his garb. How? His body would have been illuminating. It would have been shining. That would have been his garb. Kusnes are with an aleph. By the way, in whose safer Torah does it still say kusnes are with an aleph? The mayor, obviously, right? The mayor safer Torah it still says that. But had Adam Harishon not sinned, it his his garb his clothing would have been kusnes are with an aleph. When it became with an ayin, he became a zar. Listen to this. So long as his body was illuminating, that was his big day kehuna. He was put in Gan Eden of the ulsham, to do the avodah. Right? But what was What would have been his big day kehuna? His skin His skin would have been light. So that would have been his big day kehuna. When he sinned, his body became physical, corporeal. It was not kusnes are with an aleph. He was now nimshal k'vehema, so he became kusnes are with an ayin. Now he can't do the avodah anymore. The concept of being a zar was created, okay? So the The concept being a zar was introduced when Adam Harishon sinned with the etz hada'as. Now, this is the secret we once spoke about this many years ago. That Moshe Rabbeinu was on the madrega of kusnes are with an aleph. That's why when he was born, the whole house was full of light. That's why when Moshe Rabbeinu did the avodah in the first 8 days of the inauguration of the Mishkan, what were his big day kehuna? He don't need no big day kehuna. His flesh is his big day kehuna. Like Adam Harishon before the chet, he was kusnes are with the aleph. Like the Gemara says in Taanis, "B'me shemesh Moshe v'miluim bigdei lavan, white garments, because his flesh itself would cos with an olive." And we once said, about 13 years ago, that that's the reason why Moshe Rabbeinu's name is not in Parshas Tetzaveh. Why? Not It wasn't the g'nus of Moshe Rabbeinu, it was the gadlus of Moshe. Parshas Tetzaveh is the parsha about the bigdei kehuna. Moshe doesn't need bigdei kehuna. His flesh is his bigdei kehuna. He doesn't Parshas Tetzaveh is not shiyach to Moshe Rabbeinu. Fine. Now, Moshe Rabbeinu is the epitome of Adam Rishon kodem l'cheit. When he was born, the whole house was full of light. When he comes down from Har Sinai, his face is shining. And that's why what was he wearing? A mask. That's why only Moshe Rabbeinu wears a mask. Nobody else needs to wear one right now. Okay? Okay. Ha ha ha. Fine. So, um Adam Rishon, on the other hand, he's a zar. He's disqualified. Comes the nazir, and the nazir separates himself from wine. So, what's he trying to do? He's trying to be covered over like Adam Rishon before the cheit. He's trying to go against his ta'avah. The Which ta'avah? The ta'avah for wine. He's trying to retrace the steps of Adam Rishon Adam Rishon succumbed to yayin. So, the nazir is overcoming yayin. So, the nazir is going back to the madreiga of Adam Rishon kodem the cheit. So, now he's on the madreiga of cos no or with an olive. And he becomes like a kohen gadol. Why? Because he's like Adam Rishon kodem l'cheit. Adam Rishon kodem l'cheit never succumbed to yayin. The nazir is overcoming yayin, and therefore, just like the kohen gadol can't be m'tamei, the Nazir also can't be metame. So, friends, we've discovered three things. The Nazir has three madreigas. He's a king. What's How's he a king? He wear a crown on his head. Who's he a king over? He's the king of his tzeiva. He's a melech. Number two, he's a Cohen Gadol. He can't be metame to any krovim. How's he a Cohen Gadol? The Alshich says, by or by curbing his desire, he's elevated even above and beyond What else does he He's on the madreiga of Adam Harishon kodem l'cheit. Adam Harishon succumbed to yayin. The Nazir is on the madreiga of Adam Harishon kodem l'cheit. Let's talk about Adam Harishon kodem l'cheit. What was Adam Harishon kodem l'cheit? What did he do for a living? He sold used cars. He sold life insurance. What did he do for a living? Ira, what do you say? Adam Harishon? Yeah. I don't think he had a job. I think God gave him everything. Right. He He did not Exactly, he did not sell used cars, right? So, what did he do? So, the Medrash Tanchuma says that God told him that just like I live upstairs and I'm the king upstairs, you will live downstairs and you'll be a melech over the tachtonim. So, Adam Harishon was a melech. He was a king. He was a melech. You know what else Adam Harishon was? He was a Cohen Gadol. The Medrash Rabbah says that um until Shevet Levi stepped up, the bechoros did the avodah. And we learn that out from Adam Harishon. Adam Harishon was the bechor of the world and he was makriv a korban. And Hashem accepted the korban. And not only that, he wore bigdei kehuna. Like it says, "Vayas Hashem Elokim l'Adam u'l'Ishto kosnos or v'yalbishaim." Says Rabbeinu Bachya, many words in that possuk? Eight words connected to the eight garments of Kohana Gadola. So, interestingly, not only is the Nazir a king, not only is the Nazir a Kohana Gadola, not only is the Nazir Adam HaRishon Kohana Gadola, but Adam HaRishon Kohana Gadola was a Melech, and Adam HaRishon Kohana Gadola was a Kohana Gadola. So, here's the thing. Yakov, you had a good Shavuos? Very good, right? It was beautiful. So, Shavuos is a beautiful Yom Tov. The only thing is, here's the problem. It's a very depressing Yom Tov. Cuz what happened on Shavuos? Moses went up to Sinai, and God gave him the the tablets. Yeah? The square tablets. And then Moshe Rabbeinu took them, and he smashed the tablets to smithereens. So, what are we left with after Shavuos? Nothing. We're left with broken tablets. What about the Torah? We don't have a Torah. In fact, you remember the Gemara, we spoke about this the first night in Shavuos. The Gemara says that the the girls would dance on Yom HaKippurim looking for a shidduch. So, the Gemara says, what happened on Yom Kippur that they're dancing on Yom Kippur? Says the Gemara, Yom Kippur is Kabbalas HaTorah. Asach Some Sofer, so then they should go dancing on Shavuos. Asach Some Sofer, why are we dancing on Shavuos? That wasn't Kabbalas HaTorah. Moshe broke the Torah to smithereens. So, Shavuos is the most depressing Yom Tov ever. Cuz think about it. You eat a lot of cheesecake. You're hoping you were Mekabel the Torah. And when Yom Tov is over, hey, yep. Sorry to break the news, but whatever you got on Shavuos, Moshe shattered it. So, now we're left with uh a mess to clean up. Not only that, but you know, at Har Sinai, God gave us a lot of good gifts. What gifts did he give us? You know what he told us? Vi Atem Tiuli Mamleches Kohanim. So, what does Mamleches mean? Sammy, what's a Melech? King. A king. So, God said we're Mamleches, we're kings. So, God said, "You know, I'm giving you the Torah. I'll take away Charos Elo Charos, we all became free. We became kings. Beautiful. And what else did God tell us? God says we're Mam we're Kohanim. We're all Kohanim. And then Moshe broke the Luchos. And the crowns that we got on Har Sinai, we figured, "Okay, we don't have a Torah, but at least we have crowns." God said, "No, no, give me back the crowns." So, God takes the crowns back. So, we have no Torah. We have no crowns. We're not kings anymore. We're not Kohanim anymore. We're nothing. It's the most depressing Wednesday night after Shavuos is most depressing night of the year. No? It's terrible. What are you smiling for? Well, what exactly do you still have? Stop smiling. It's a It's a It's a very sorry time. We had a Yom Tov and we lost everything cuz we worshipped the gold cow. The cow You were at Russ's house. It was very uplifting, so you were smiling. That's right, but Al Ma'aseh, you know, look what happened after. Moshe didn't come back and they started dancing with the cow and they lost everything. So, so I think that the Eibishter needs to be Mechazek us in the aftermath of the Yom Tov of Shavuos. Cuz he has to figure out Now, not not only that, not only did we did we become kings at Har Sinai, not only did we become Kohanim at Har Sinai, you know what else we got at Har Sinai? Ani Yomarti Elohim Atem. I said you'll be like gods. You would live forever." The Madrego of Israel Sinai was the Madrego of Marishon the hate. There's nobody going to die anymore. People would live forever. A guy went to the store to buy life insurance. Somebody told me, "You're crazy. What are you buying life insurance for? You're not going to die." It's ridiculous. Why would you buy life insurance? So, you're right. Shkoyach. He made He made a mistake. He should have bought the policy because right after that they worshipped the egg. But So, cloud is so rich in Madrega of on my TLA him out him. I said, "You're going to be like gods." So, cloud is so in her Sinai they became kings. They became him and they would reach to Madrega of Marishon the hate. And then we send with the egg. And we lost everything. So, God said, "Don't worry. Don't be so despondent. I'm going to give you a way to get it all back." You know what the way is? The partial of Nazir. Cuz when a person curbs their desire and lives with discipline and says yes, 2020 the world has a lot of physical desire to offer, but I'm going to live with discipline. By the way, the says, "Don't make a mistake that if you eat something good you're giving into Tyva. It's not true. The body is a is a machine. The body is like a donkey. It's like this. You have a soul. The soul is riding on a donkey. Now, you need this donkey to hang around for about hopefully 100 years or so. Now, you got to take care of the donkey cuz if you don't take care of the donkey you can't get from point A to point B. You don't take care of the donkey you can't get to shul and you can't take a little of an estrog and you can't put on tfillin. So, you got to keep the donkey in a good mood. So, if you can just feed the donkey grass he's going to get grumpy. So, sometimes you got to give the donkey a treat or two just to keep its spirits good. So, that's what the body is. The body is a khamar. So, you're going to feed the khamar, you're going to eat every night a hard-boiled egg and toast, pass the mouth to hell. You know, lots of luck getting that donkey through all of that. So, you got to keep the donkey well oiled. You know, you got to keep him in a good mood. So, sometimes, you know, you're allowed to enjoy yourself. But, there's a line. There's a line of demarcation. There's a certain point where you say, you know, that's indulgent. That's decadent. That's not necessary. The donkey will live and exist and function just fine without that. That ability to curb one's desires gives a person malfus, gives a person kahuna, and gives a person to a restores a person to an extent to the level of kind of like it. So, in the aftermath of when we lost lost all the goodies of our Sinai. We lost the of us. We lost the of We lost the of says don't sweat it. That's why I give you right after us. The crown of royalty, the crown of kahuna, the says that's why the not and it's literally by refraining from wine you reach the of kind of like it. Whatever we lost on our Sinai, we get back through the principle of a little bit of precious. Here's the whapper. You ready for the whapper? Cuz I'll say it's my car. parshas Nazir the parshas Sota Haroya Sota because of Yazer as my man in Ready for this? This is worth the price of admission. Say I want to say like this. Who's the Sota? We're the sotah. Cuz I'll say that when Moshe Rabbeinu went up to get the Luchos, what did Klal Yisrael what were they busy doing? They were worshipping the eigel. Aluva kallah she's in tachas a chuppah. How the The most despicable thing in the world is a woman who at the chuppah she's mezaneh under the chuppah. That's what we did. We were under the canopy. We're under Sinai. And Moshe went up for a moment. God, so to speak, was with Moshe, and we were busy with the eigel. So you say, "What? Klal Yisrael is like the sotah?" You got it. When Moshe came down from Har Sinai, he ground up the eigel, he gave it to us to drink. Rashi says, "Niskavin lebadkem kesotah." We're the sotah. When were we the sotah? After Sinai. Motzei Shavuos. You know what we How we see ourselves? Like a sotah. Because after Shavuos we lost everything to the chet ha'egel. So what may be the deeper meaning? Haroyah sotah bekulkulah. Here you are. You're in the aftermath of Shavuos, and you say, "What good is all of this?" Because we lost it. We were a sotah. We were unfaithful to God. We worshipped the eigel. So we lost the kehunah, we lost the malchus, we lost the madreigah of Moshe Rabbeinu So Hashem says, "Don't sweat it. That's why I give you parshas Naso right after." Cuz haroyah sotah bekulkulah, you think Klal Yisrael lost all the madreigahs? There is a way to retrieve and to restore the madreigahs that you acquired at Har Sinai, and that is the inyan of nazir. Now, this man has a the uh concept of nazir is not really applicable. There have been nezirim, actually, in uh the last hundred years. Without getting into who they were, there They were uh Nazirum in Eretz Yisrael. But, uh nevertheless, the concept of it is very applicable, especially in our times, when the hana'os and the ta'avos that are available to us are in far greater proportion than they were ever available in world history. And if a person lives with a certain discipline and person enjoys the pleasures of this world with with a boundary and with uh a certain a measurement, the masura, then uh one is able to acquire a certain malchus, where one rules over their ta'ava. One is able to achieve a certain level of kedusha of kehuna. And a little bit to retrace and restore the madreiga of Adam HaRishon Kadmon LaChin. So, perhaps the inyan of nazir is specific specifically in the aftermath of the Yom Tov of Shavuos, when we sort of lost everything. Aluva kallah she nitzla chupas achupa, we, so to speak, are analogous to that sotah, who we were unfaithful to Hashem. And through the parsha of sotah, we're able to bring back the nezer al Yakov al rosheinu. And b'ezras Hashem, restore all the great gifts Hashem gave us on Sinai. Thanks, everyone, for coming. Stay tuned for a future timing and location. Have a great night. Kol tuv. You've just experienced another Torah class brought to you by torahanytime.com.