The Story of the Snake Oven
Join us as we dive into the fascinating story of Rabbi Eliezer and the legendary Tanur Shelachnai, or snake oven, exploring the profound implications of speech and truth in our lives. This episode highlights the power of Rabbi Eliezer's speech, showcasing how he sought to demonstrate the validity of his opinions through miraculous signs, emphasizing the importance of charity, repentance, wealth, and leadership in our discourse. We reflect on the concept of unity among diverse opinions and how true peace is achieved when individuals come together despite their differences. The discussion also touches on the idea that our actions today can impact future generations, particularly through acts of charity. Ultimately, we explore how the pursuit of truth and the unity of purpose can illuminate our paths, drawing connections between the teachings of Rabbi Nachman and the timeless wisdom of tradition.
Morning greetings set the stage for a journey into the profound teachings surrounding the concept of 'holy speech' as explored through the lens of the Tanur Shelachnai, or the 'snake oven.' This episode delves into the three divine names—Kel, Elokim, and Yudkei VAV kei—that are intricately connected to the energies we harness to elevate our speech to a level of truthfulness and sanctity. Listeners are taken through a rich tapestry of Jewish thought, where the power of prayer (Tefillah) represented by Kel, the wisdom of Torah embodied in Elokim, and the divine orchestration of relationships marked by Yudkei VAV kei converge to illuminate the essence of truthful communication. The discussion weaves through the concept that every utterance we make can be categorized into four parts of speech: Tzedakah, Teshuvah, Asheris, and Malchus, each representing a distinct category of expression that reveals the depth of our internal and external realities. Through the lens of Rabbi Eliezer's encounters with the Chachamim, the episode emphasizes the importance of unity in diversity, showcasing how even when voices differ, the ultimate truth can shine through when spoken with sincerity and intent.
The episode unfolds with a narrative rich in allegory and metaphor, drawing parallels between the ancient practice of pottery and the purity of speech. The Tanur Shelachnai serves as a symbolic representation of the challenges faced in the pursuit of truth, particularly in the context of the halachic debates that ensued between Rabbi Eliezer and the Sages. The metaphorical 'snake' that encircles Rabbi Eliezer alludes to the complexity of truth-seeking within a diverse community, where differing opinions can spiral around a central point without resolution. Listeners gain insight into the spiritual dynamics at play when the walls of the Beis Medrash trembled at Rabbi Eliezer's insistence that the halacha should follow him, underscoring the tension between divine authority and earthly consensus. The commentary culminates in the understanding that while Rabbi Eliezer's mastery of speech was profound, it was the collective agreement and unity among the Chachamim that ultimately aligned with divine will, revealing a greater truth that transcends individual perspectives.
A key takeaway from this exploration is the essence of true leadership and the power of speech as a transformative force in both personal and communal contexts. The episode not only emphasizes the intellectual rigor of halachic discourse but also the emotional and spiritual dimensions that accompany it. By connecting the dots between the four essential categories of speech and their respective implications for social and spiritual well-being, the discussion invites listeners to reflect on their own speech and its impact on relationships and community dynamics. The final thoughts resonate with the idea that true purity in speech arises from a place of humility and a commitment to collective truth, encouraging everyone to strive for a deeper understanding of their roles in fostering unity and integrity in communication. As the episode closes, it leaves the audience with a profound sense of the importance of elevating one's speech to reflect a higher truth, contributing to a world that embodies the values of compassion, understanding, and divine alignment.
Takeaways:
- Understanding the significance of holy speech is essential for spiritual growth and connection.
- Rabbi Eliezer demonstrated the power of speech through various miracles and teachings.
- The concept of tzedakah emphasizes legacy and giving for future generations, not just oneself.
- True unity among diverse opinions is a higher form of peace and understanding.
- The story of the Tanur Shelachnai illustrates the dynamics of authority and truth in Jewish law.
- God supports the quest for truth through the actions and intentions of His children.
Transcript
Bo g morgen.
Speaker A:Nice to have the Ganza Oylam here.
Speaker A:We're going to learn the amazing story today of the Taner Shelachnai, the great snake oven.
Speaker A:And we'll see what that's all about.
Speaker A:Yes, the snake oven.
Speaker A:We're going to have to understand what the snake oven is all about and the backdrop to what we're learning about as we're speaking about holy speech.
Speaker A:We're speaking about being men and women of holy, truthful speech, that our speech is Emis.
Speaker A:And we said that the way that you get to the speech of Emis is through the three names of the Lord, Kel, Elokim, Yudkei VAV kei.
Speaker A:And we said each of those correspond to to energies.
Speaker A:Kel corresponds to Tefillah Te davening Kel.
Speaker A:God calls Yaakov Avinu Kel, which means you have the power of Tefillah, of davening to change reality through your prayers.
Speaker A:And you need to know the truth of that reality.
Speaker A:Elokim is Torah.
Speaker A:To be able to connect to the truth of Torah, to the reality, the concrete reality that the Torah is the will of God.
Speaker A:And the third name, Yudkei VAV kei is the power of everybody's favorite shiduchim.
Speaker A:That one nobody ever forgets that one, that Shidduchem, like Loven said, Me Hashem Yotza Hadavar.
Speaker A:He's talking about Yudkei VAV Kei.
Speaker A:All of a sudden that, that from God this thing happened, that Yudkei VAV kei means the truth that I know that God is organizing all of my relationships at all times.
Speaker A:He's the one that brought me my wife.
Speaker A:He's the one that organizing my chevrusa.
Speaker A:He's the one that's organizing all these wonderful Yidim to be here learning at 6:30 in the morning.
Speaker A:Me Hashem Yotza ha'adavar.
Speaker A:And once the energy of those sheamus of Hashem begins to shine forth, the truth of those names of God shines into my Arba chel Ke'adibur, the four parts of my speech.
Speaker A:Because we said every single thing that you'll ever talk about in the entire world goes into one of these four categories.
Speaker A:The first category is the dibur of Tzedakah, speech of charity, speech of being a giver, speech of helping.
Speaker A:The next category of speech was the speech of Teshuvah that I speak words of returning to God.
Speaker A:The third category is the speech of Asheris.
Speaker A:It's the speech of those that have influential powers through, through their Money.
Speaker A:And it's ashirs.
Speaker A:That's karav la Malchus.
Speaker A:It's those that have a power through their wealth, to influence kings, government organizations.
Speaker A:That's the speech of Ashirus, an influential speech.
Speaker A:And then we said, there's the final speech, the speech of Malchus itself, the speech of the king, the speech of now, the actualization of the plan, maybe in a secular format, you would see Elon being the speech of Ashirus, telling Trump the speech of Malchus what to do or influencing his policy based on his wealth.
Speaker A:And those four parts of speech are everything that we talk about.
Speaker A:And when you shine truth into those four parts of speech, you've illuminated that everything that you will say will be speech of truth.
Speaker A:We're now going to see that Rabbi Eliezer wanted to show the Chachamim that he had these four parts of speech fully activated.
Speaker A:He wanted to show that I have all the parts of speech.
Speaker A:And therefore you should pask him like me, because my words are words of truth.
Speaker A:And therefore, even though, as we learned last time, that there's a halacha, which is echad verabim, halakh kerabim, if you have one person saying something and you have a group of rabbis saying something, you pascan like the majority.
Speaker A:Acharei rabim lahatois.
Speaker A:You go after the majority, you go out to the majority.
Speaker A:We brought a medjush on that last week.
Speaker A:You go according to the majority.
Speaker A:Rabbizer wanted to say, my speech is so perfected that you should really paskin like me, even though I'm not the rabbin, and even though we said what was the spiritual meaning, why ehad v'rab'm halaka rabbim is because when you could have many people getting together, all different, all diverse, all colorful in their own way, and all agreeing on something, that's a much higher level of peace than just everybody's a drone and a robot or something.
Speaker A:And we all just, you know, I support the latest thing.
Speaker A:No, we are all different.
Speaker A:We have different opinions on the matter.
Speaker A:And we actually could find a common ground.
Speaker A:That's the highest level.
Speaker A:That's what we love.
Speaker A:That's finding the unity in the Pu'ulus Mishtanos, bringing the light of Shabbos koedish into the week.
Speaker A:All the Bechinas that we spoke about so far, and of course, this is all Hanukkah.
Speaker A:So now we're going to go in, we're in Ois Zayin, and we're going to go into the Gemara in Bab M.
Speaker A:Tsiyeh about this whole story.
Speaker A:So says the Heyligarem and everything that we're talking about Shiddon.
Speaker A:This is a high class operation here.
Speaker A:Look at this situation that rebbed Liezer Agodl with his Tanur Shalach Nai with this snake oven, the great snake oven.
Speaker A:So what is this snake oven?
Speaker A:So I'm going to go into the Gemara itself.
Speaker A:Mitziyya.
Speaker A:It's on Nun Testament Aleph, right at the bottom.
Speaker A:Oh, so I'm going to read this Gemara.
Speaker A:And this Gemara is very, very important.
Speaker A:And it's a famous gemara, maybe one of the most famous Gemaras in Shas.
Speaker A:If I were to give a class on the most famous Gemaras in Shah, this would definitely be up there in the top 10.
Speaker A:So the Gemara says in Bav Mitziy nun at the bottom, Tanan Hassan.
Speaker A:So there's a Mishnah in Kalem.
Speaker A:Okay, we're going to get into a technical point just to kind of start things off about Tuman Tahara.
Speaker A:If something can become pure or impure, something can only be pure if it can be impure.
Speaker A:We're going to learn about that.
Speaker A:It could be tahor if it could be impure.
Speaker A:Something can only become impure if it had the ability of being what we call a vessel.
Speaker A:If something is not a vessel, it can never become impure, which means in a certain way there's no purity to it.
Speaker A:So back in the olden days, they used to make ovens in an interesting way.
Speaker A:Now, if something became impure, what would you have to do to it?
Speaker A:Depending on the item.
Speaker A:If the item was metal, you'd have to toyvel it.
Speaker A:And you know, back in the day, the Gemara talks about people taking their whole bed frames and like putting it into mikvahs.
Speaker A:Like it was leibedic back in the day.
Speaker A:I'm saying like, oh, you know, this big giant item.
Speaker A:Okay, got like 10 hevra that could help me carry this to the mikveh.
Speaker A:And they had mikvahs of sizable fashion, Olympic sized pools of whatever you needed.
Speaker A:It wasn't so convenient to bring an oven to the mikveh.
Speaker A:Nobody wanted to do that.
Speaker A:Furthermore, there are certain materials that you cannot bring to the mikveh, namely Charis pottery.
Speaker A:Charis pottery cannot be brought to the mikveh.
Speaker A:The Chazal say the only way to purify pottery is if it becomes impure.
Speaker A:Shvirossan hu taharosan.
Speaker A:Breaking it is the way that you make it pure svirasan zuhitarasan.
Speaker A:Breaking it is the way that you make it pure.
Speaker A:And by the way, what are you and I made out of flesh?
Speaker A:We're also made out of pottery.
Speaker A:How do we become pure svirasan?
Speaker A:When you could break your heart a little bit, that's how you become pure.
Speaker A:That's one of the kavanas, by the way, when you go to the mikvah, the BAAL Shem Tov says that you should think about when you're going into the mikveh that doesn't just stop working.
Speaker A:Made out of pottery.
Speaker A:You can't just jump in the mikveh only through the broken heart of being inside the mikvah.
Speaker A:That's the shvirasan zuhitarasan.
Speaker A:When you break yourself a little bit and you have a contrite heart in the mikveh, that's the koyak of the mikveh.
Speaker A:Yeah.
Speaker A:Cold plunge.
Speaker A:At least end cold pasha.
Speaker A:Gotta end cold pasha for another time.
Speaker A:Okay, now, they used to make their ovens out of pottery.
Speaker A:Now, that would not be so geshmak if the oven became impure.
Speaker A:And now we're just like honey.
Speaker A:Gotta break the oven again, you know.
Speaker A:Oy vey.
Speaker A:You know, I was going to make dinner tonight, so they had an interesting chap.
Speaker A:An interesting chap.
Speaker A:Okay.
Speaker A:And this is going to be the tanur shalachnai, the snake oven.
Speaker A:What did they do?
Speaker A:They did the following.
Speaker A:They took pieces of pottery.
Speaker A:They basically made like a piece oven.
Speaker A:And as opposed to making the oven all pottery, they took a piece and then they put whole of sand.
Speaker A:They put like earth, like mud, sand, sand in between each of the pottery pieces.
Speaker A:So they would have of pottery sand, chatika of pottery.
Speaker A:And the whole thing was also covered in like a type of sand and a type of like muddy sand to keep the whole thing together.
Speaker A:But none of the pottery pieces were connected to each other.
Speaker A:They were always separate through the sand.
Speaker A:So you can ask yourself the question, is this called a oven of pottery that if it becomes impure that you would have to break it?
Speaker A:Or it doesn't have the din of a pottery oven because it's all separate.
Speaker A:It's only being connected through sand.
Speaker A:So it can never even become impure in the first place.
Speaker A:What do you say?
Speaker A:Well, this was the discussion between Chachamim.
Speaker A:This was the discussion.
Speaker A:Who do you think said what?
Speaker A:Said this is pure.
Speaker A:And the rabbi said, it's enough connected that it has a din of a kliheris.
Speaker A:And yeah, it becomes impure.
Speaker A:Sorry, honey, Gotta break the oven again in order to purify it.
Speaker A:You hear the.
Speaker A:Both the Tutztadim.
Speaker A:Okay, that's the buildup.
Speaker A:Now, the zehu.
Speaker A:And this is what we call the tanur Shelachnai, the snake oven, Myachnai.
Speaker A:Why was it called the Tanur of Achnai, Amarav, Yehuda, Amer, Shmuel, Shehiki, Fuhudevarim KE achnai that the rabbis circled around Erb Eliezer like a snake, the way a snake goes.
Speaker A:Sometimes the snake will go in a circle and his mouth could go in his tail.
Speaker A:Such a thing.
Speaker A:There's interesting images like that that the rabbis surrounded Beliezer, and every single thing that he would say to them, they were shooting back at him answers and denying that his position was true.
Speaker A:And they kept answering, no, it is Tameh.
Speaker A:And all day and all night he was defending his position.
Speaker A:And they kept shooting down his answers.
Speaker A:All day, Rabbizer was defending every single thing that they said, but they weren't receiving his answers.
Speaker A:It's interesting.
Speaker A:There's a very important backstory.
Speaker A:Not for now.
Speaker A:This is Rabbi Ezra, godlike Eliezer Ben Horkanis, the rebeliezer of Pirkada.
Speaker A:Rebeliezer, who has a very large backstory, who only started really shtaging at the age of 28 and then became the godlador.
Speaker A:That's right.
Speaker A:Let's go.
Speaker A:Eishatoira.
Speaker A:Okay, Amalohem.
Speaker A:So at this point, really, as I said, I'm going to start to flex a little bit.
Speaker A:And this is where we're going to see a great secret about the way Rabbi Nachman.
Speaker A:Rabbi Nachman brought such chiddushim down where he shows you what's really going on on a deeper level.
Speaker A:That's niflah.
Speaker A:See, we're going to see this whole maisa right now, but then you're going to see there's a whole other layer of the story that Rabbizer was really telling the Chacham.
Speaker A:So Amalahim Rabbillieza said to them, im Halokha kamoini.
Speaker A:If the halacha is like me, that in fact the tanu of achnai is pure, doesn't have a din of being a kliheris.
Speaker A:Then Charav Zeiyoichiyach, the cherub tree will prove it.
Speaker A:All of a sudden he's got cherub trees just doing his bidding.
Speaker A:So what happened?
Speaker A:A carob tree just got up, meaning it uprooted itself and it just walked a hundred ammas away.
Speaker A:150ft away, carob tree just got up and just walked away from the base measures.
Speaker A:Okay.
Speaker A:Some say, arba meiois amma.
Speaker A:Some say that it was more like 600ft.
Speaker A:Pretty impressive when the last time you guys made carob trees, you know, get up and walk away.
Speaker A:But that's what Beliezer was doing.
Speaker A:Amruloi bechacham said, ein mei vien raiminocharov.
Speaker A:Were you bringing me a proof from a walking carob tree?
Speaker A:Nope.
Speaker A:Wasn't so impressive.
Speaker A:Okay.
Speaker A:Chazar amarlahem, narratively, as I said, im haloka kam moisi.
Speaker A:If the halacha is like me, ama samaim yechiach that the stream of water will prove my point.
Speaker A:And the stream of water which was running towards the beis hamedrash all of a sudden just turned around and started going away from the beis hadrash.
Speaker A:Just move the water away.
Speaker A:That's not usually an easy thing to do with your speech.
Speaker A:But in fact, that's what he was doing.
Speaker A:Amroloi eimi vien reim and amasamaim.
Speaker A:Oh, you're bringing us proof from streams of water?
Speaker A:No, it's like, no, no.
Speaker A:Chazar amalem.
Speaker A:So he said, again, im haloka kamoisi.
Speaker A:If the halach is like me.
Speaker A:If the halach is like me, then the walls of the base Medj will prove that I am in fact correct.
Speaker A:Hitu kays li beisa majishlipu.
Speaker A:So all of a sudden, the walls of the base Medju started coming down like this, caving in, and they were about to just destroy the entire garbaem.
Speaker A:Rabbi Yeshua.
Speaker A:Rabbi Yeshua, who was the lead of the Chachamim, screamed out, no gar no am alehem im tamidi chacham me natschem zeh zeb alokh atemat tivhem.
Speaker A:Why are you guys getting involved?
Speaker A:Meaning he was telling the beis Hamidrish, like, we're having a math legacy.
Speaker A:Don't stop this.
Speaker A:So he stopped the walls from coming down.
Speaker A:I feel like that sounds like a marvel.
Speaker A:Yeah, it was, right?
Speaker A:It's amazing how certain, like, movies help you understand certain Chazals loy naflu.
Speaker A:So they didn't fall.
Speaker A:So the walls realized, like, I'm not going to fall, because in honor of Yeshua saying not to fall, I'm not going to fully cave in.
Speaker A:However, but they also are not going to stand up because the honor of beliezer.
Speaker A:So they just stayed like this.
Speaker A:Adain martin ve ohmdin.
Speaker A:And they are in that position until today.
Speaker A:Chazr am alahem.
Speaker A:Meaning they weren't so impressed.
Speaker A:They just stopped the walls.
Speaker A:Im halokha kamoisi minashamayim yoichi.
Speaker A:If the halach is like me, then the heavens will prove this.
Speaker A:Yotsa bas kol ve omra it.
Speaker A:Immediately, a heavenly voice came out.
Speaker A:The daughter of a voice.
Speaker A:Malachem eitzel Rebbe liezer.
Speaker A:You think you could stand up?
Speaker A:The heavens are saying to rebelaka kamoysoy bekol mokoyim.
Speaker A:The halacha is always like rebeliezer.
Speaker A:He was the God Lador.
Speaker A:The halacha follows him, bekol makob.
Speaker A:And heaven was saying, the halach is like herbaliezer.
Speaker A:This tanner is tohor am rab yeshua al raglav'omar he got up, which is interesting.
Speaker A:The whole time it looks like he's just like.
Speaker A:Like all these things are happening.
Speaker A:He's like, nu.
Speaker A:Like, we don't follow care of trees, new streams of water, don't bother us.
Speaker A:Yeah, base measures.
Speaker A:Okay, I'll stop it, because, you know, we're talking and learning.
Speaker A:But.
Speaker A:But now he gets up, v'omar and he proclaims, loy bashamayimhi.
Speaker A:The Torah is not in heaven.
Speaker A:The Torah was given down here to us.
Speaker A:Loyba shamayimi mai loiba shamayimi.
Speaker A:What does it mean?
Speaker A:The Gemara asks.
Speaker A:What does it mean?
Speaker A:The Torah is not in heaven.
Speaker A:Am rab yirmiyya shikfar nitna tur maharsinai.
Speaker A:The Torah was given at Mount Sinai to human beings.
Speaker A:And therefore ein anu mashkechem bebaskal.
Speaker A:We don't listen to heavenly voices.
Speaker A:Shakvar kos savta bahar sinai b'at.
Speaker A:Because it says in the Torah that was given to us human beings, acherei rabim lahatos.
Speaker A:The Torah herself says we go according to the majority.
Speaker A:End of story.
Speaker A:They rejected Beliezer and they're not impressed by his four signs.
Speaker A:The Gemara gives almost like a sequel to what happens sometimes late.
Speaker A:Sometime later, Ashkechei rabnossen la Eliyahuan.
Speaker A:Sometime later, rabnosin found Eliyah navi.
Speaker A:It's nice.
Speaker A:Like, you just.
Speaker A:It's nice when you can just proclaim that I just like, one day, I was just like, I just found Eli Anavi.
Speaker A:So what would you ask him?
Speaker A:So Ibn said amalay my Ovid, kut shebi chu Baha'I shaita.
Speaker A:He said, eli anovi.
Speaker A:You know, what was Hashem thinking during this whole story?
Speaker A:Interesting question.
Speaker A:Right.
Speaker A:Like, what was Hashem?
Speaker A:Hashem obviously was aware of everything that's going on.
Speaker A:But what was Hashem thinking?
Speaker A:What was Hashem?
Speaker A:My ovid.
Speaker A:My ovid also means, what was Hashem doing?
Speaker A:What was Hashem doing during this entire Maisa Bahai Shaita so amar lei so Eliyahu.
Speaker A:He told him kachayech.
Speaker A:Hashem was laughing.
Speaker A:Hashem was laughing va amar.
Speaker A:And Hashem was saying, nitzche, my children have been victorious.
Speaker A:My children have been victorious.
Speaker A:Meaning even though I pask my kabliazin.
Speaker A:Hashem said, but whatever that means, Hashem's laugh, I'm proud of my children, that they're Paska the way that I gave them the authority, authority to do through the Torah, which says Achel, the Rab and Lahatos, and they weren't taking the pushback.
Speaker A:Rabbi Ezra.
Speaker A:I'm happy they pask him like that because I myself say the Torah is lo bashan.
Speaker A:It's true.
Speaker A:I pask like Belayzer God, Paskam like Gibbiliezer but he's happy that the rabbis are following the Torah as it was given down in this world.
Speaker A:End of Gemara.
Speaker A:That's a beautiful Gemara.
Speaker A:So look at Rabnasim.
Speaker A:Look at Ibn Nachman.
Speaker A:Does he says everything about that Gemara is actually talking about Tinyana Beyz.
Speaker A:Everything.
Speaker A:The whole Gemara is as we're going to see in a moment.
Speaker A:Rabbizer was showing that he has the power of Dibur, as we've been learning, and there's four parts of Debur.
Speaker A:And Nebuliezer was saying that I have so much emes in my Deborah that the Halachah should go like me, despite the fact that I'm not the rabbin.
Speaker A:The halacha should follow me.
Speaker A:So look what the Rebbeliezer, Halacha, Kamaisa, Bakol, Moka.
Speaker A:The halacha is like rabbizra in every single place, like the Bashkol said and the mesivot of the Reqiya.
Speaker A:The heavenly court agrees that the halach is like Ibliazl.
Speaker A:But down here we don't pask in that way, meaning the greatest thing we could do is find unity within the diversity in this world of the pulus mishtanas, in this world of a world of finite existence.
Speaker A:The greatest thing we want is that there's a unity in the pulus mishtanes.
Speaker A:There's a unity in this world.
Speaker A:That's what we want to see.
Speaker A:We want to see this world looking more unified.
Speaker A:And that's when you have a majority that have come to a consensus.
Speaker A:In other words, the unity of beliezer was not a unity amongst diversity.
Speaker A:It was just a unity.
Speaker A:It was just akhtus aposhet.
Speaker A:It was just one.
Speaker A:The unity of the rabbis was a unity that came from the puulus mishtanes.
Speaker A:It was a unity that came from multiplicity.
Speaker A:So it says he wanted to show the other rabbis that his dibur was so sholem d'hainu shlemis rebu ahadibur.
Speaker A:The four parts of speech that we spoke about in the beginning, that because he was such a master of halakha, he had the Shlemosadibot and his Shlema Saadibur was able to shine into the pu'ulus mishtanas, the alcain Omar.
Speaker A:And therefore he went through each one of the four signs and miracles to show that he had the shlemos adibur when it came to Tzedak, and he had the shlemos adibur when it came to Shuva, and he had the shlemos adiba when it came to shlemes, did when it came to Malchus.
Speaker A:So he said like this.
Speaker A:What was he saying?
Speaker A:He's saying, hatsadi kim heim giboire koyach oy sedavaroi.
Speaker A:This is a verse from King David where King David says, the mighty ones, the mighty ones of great strength, they do the will of God.
Speaker A:So the simple pshat and what King David is talking about are the angels.
Speaker A:The angels are the gibboy rekayach and the geber kayach are the ones that are able to do everything that God wants.
Speaker A:Those are the angels.
Speaker A:But there's another type of gibor hakoyach.
Speaker A:Those are the tzadikim.
Speaker A:The Zohar says that the gibora koach are the tzadikim at the gibboru koyach, Ois and Devaram, they use their word to change nature.
Speaker A:They use their word to bring the world to completion.
Speaker A:Those are the gibora koyach are the tzadikim.
Speaker A:So Belizer was saying that the real gibayer kayach, I have the perfected power of speech, and therefore the halacha should follow me.
Speaker A:Even though that there's a rabbin that's going against me.
Speaker A:The halachah should follow me.
Speaker A:It's a very important line.
Speaker A:He's quoting the Zoeah.
Speaker A:The Zohar says, what does it mean?
Speaker A:Oy se davare?
Speaker A:It means they do the will of God through their Speech.
Speaker A:And they can move nature.
Speaker A:They could do anything through their speech.
Speaker A:That's the tzadikim.
Speaker A:Just like Rabbi Vazar was doing here.
Speaker A:He's moving carob trees around.
Speaker A:So why were these the four signs?
Speaker A:Shem oisinamanhigim, imadibur kiritzoinim.
Speaker A:Vaal came therefore rotzer, Belize, shiyesh leishlemis, ribuahadibur.
Speaker A:Because he has so much emes.
Speaker A:He's shining perfect truth.
Speaker A:He could do as he wishes with his speech.
Speaker A:He could move around nature through his speech.
Speaker A:Vahara zoys ba'arba devaram.
Speaker A:And he showed this through the four signs.
Speaker A:As we're about to see that every one of these signs are going to be exactly the shlemus of that part of speech.
Speaker A:Surb Nachman goes through every single one.
Speaker A:It's so beautiful.
Speaker A:He tells you.
Speaker A:Oh, what was the charav all about?
Speaker A:So that's the first one.
Speaker A:What was the first faculty of speech was the speech of charity.
Speaker A:What does carob have to do with charity?
Speaker A:So carob is something which is unique.
Speaker A:Yeah.
Speaker A:Adam, when a carob fruit, they used to take the seeds out and measure them, like with gold.
Speaker A:We get, like, carrots.
Speaker A:Oh, very good.
Speaker A:So it's something that already has money and charity.
Speaker A:So harov zebechin is dibashot tzedakah ki charav hubechin is tzedakah.
Speaker A:Why is cherub Tzedakah kicharav neit and ay soy rak la dyrus.
Speaker A:You only plant cherub for future generations.
Speaker A:Because how long does it take carob to grow?
Speaker A:70 years.
Speaker B:70 years.
Speaker A:70 cherub in 7 0, like King David says, is the length of life of a man.
Speaker A:70 years.
Speaker A:If you're strong, 80 years, which means 70, we should all live until 120.
Speaker A:But 70 is like the basic number of a lifetime.
Speaker A:70 years, maybe 80 years.
Speaker A:That's why the 40, because you can.
Speaker B:Get there after 70, you're just dysfunctional.
Speaker A:You're saying, no, you can still go.
Speaker A:You get different levels, like it says in Pir kavas.
Speaker A:You get different powers as you get older.
Speaker A:But 70 is like he's already lived the full life.
Speaker A:There's other things that you can get by living older.
Speaker A:But 70 is already full.
Speaker A:80.
Speaker A:If you're really strong, that's, I guess, full, strong life.
Speaker A:80 years old.
Speaker A:So carob is not planted for you when you plant a carob tree, it's not for you.
Speaker A:So there's a famous gemara in Tainus Or Chine amagel am gemara.
Speaker A:That chine amagel saw somebody that was planting a carob tree.
Speaker A:And he said, I just have a question.
Speaker A:Like, I see you're planting this carob tree.
Speaker A:Yeah.
Speaker A:About that.
Speaker A:Like, you think you're gonna eat from this tree.
Speaker A:So, meaning to say, like, you know the botany of this.
Speaker A:It's gonna be about 70 years until there's real fruits that are coming out of this thing.
Speaker A:So listen to what he said back.
Speaker A:Ana al Mabacharuva Ishtakach I came into a world with carob trees.
Speaker A:When I was born, I saw carob trees because my forefathers planted them.
Speaker A:And that's why I came into a world that had carob trees, because of their tzedakah, that they didn't plant them for themselves.
Speaker A:But I now came into a world where I have carob trees.
Speaker A:I'm also going to plant carob trees for my children, which means the entire experience of planting carob trees is the idea of it's not for me.
Speaker A:It's for the continuity of the generations.
Speaker A:It's for my legacy.
Speaker A:That's tzedakah.
Speaker A:Tzedakah is about legacy.
Speaker A:Pardon?
Speaker B:Could it be like a business pass down through generations?
Speaker A:Yeah, but it's something that you only have it because someone came before you and planted it, which means the first person that planted a carob tree understood that this is something which the essence of this tree is not.
Speaker A:For me, tzedakah is something that I'm giving for the next generation.
Speaker A:That's real tzedakah.
Speaker A:That's ultimate tzedakah.
Speaker A:Some people are giving tzedakah where they see it.
Speaker A:I want to see the fruits already here.
Speaker A:What about giving tzedakah that you won't even see the fruits, but because the ones that came before you planted carob.
Speaker A:And that's why you have carib.
Speaker A:You want to now pay that forward.
Speaker A:And I want to make sure that my children have Caribbean.
Speaker A:It's definitely a mature concept of realizing that I came into a world with something because somebody came before me that paved the way for me.
Speaker A:It gets out of the feeling of, like, magiyah and like, everything's just coming to me.
Speaker B:Is it true the only.
Speaker B:Only money you take with yourself to the next world is the tzedakah you gave it to.
Speaker A:Machlis always said, you have $100 in your pocket.
Speaker A:You give $10 away.
Speaker A:How much do you have in your pocket?
Speaker A:So $90.
Speaker A:Rebbetson.
Speaker A:No, I said, you gave $100 away.
Speaker A:How much you have in your pocket?
Speaker A:I think it's 90.
Speaker A:No, you have $10.
Speaker A:You have $100.
Speaker A:You gave away $10.
Speaker A:I think you still have 90.
Speaker A:No, I said how much do you have in your pocket forever?
Speaker A:You gave away 10.
Speaker A:You have $10 in your pocket in Shamaim.
Speaker A:I don't know what you're going to do with the other 90.
Speaker A:You're right.
Speaker A:You don't have it in your pocket yet.
Speaker A:You gave away 10,000.
Speaker A:You have that forever in your pocket for eternity.
Speaker A:Is that a cute idea?
Speaker A:That's the Emmas.
Speaker A:That's the Emes.
Speaker A:You give tzedakah.
Speaker A:Now you have it forever.
Speaker B:But what about like people give tzedakah to earn money?
Speaker B:How does that.
Speaker B:You give the tree, let's say put a tree in your pocket.
Speaker B:You know what I mean?
Speaker A:You have that merit.
Speaker A:Yeah, well, obviously it doesn't mean you have.
Speaker A:You got.
Speaker A:You got.
Speaker A:Who's on the 10?
Speaker A:You got 10.
Speaker A:Doesn't mean you have 10 in your pocket.
Speaker A:Like you've got like that president in your pocket in Shemayim.
Speaker A:It means you have the merit of that 10 grant.
Speaker A:No, he's 20.
Speaker A:He's 50.
Speaker A:Thompson.
Speaker A:Nobody knows a 10.
Speaker A:People know vinyarmans.
Speaker A:Hamilton, Hamilton, Hamilton.
Speaker B:Passing down a cat a mitzvah that you continuously dead in heaven because it's continuously passing on growth and.
Speaker A:Yes.
Speaker A:Yes.
Speaker B:Is that a way to like basically get through of still getting gaining mitzvah?
Speaker A:It's a good roi.
Speaker A:It keeps paying off.
Speaker A:It just keeps paying off.
Speaker A:That's what you want.
Speaker A:Yeah.
Speaker B:It doesn't stop gaining mitzvah.
Speaker B:Like, you know how they say, like the sad part about death is that you can't do any more mitzvahs.
Speaker A:Yes.
Speaker A:You can't change your position because there's no more mitzvahs to do unless you set things in motion in this world that keeps paying you dividends.
Speaker A:It's like having equity.
Speaker A:That's how you want equity, boys.
Speaker A:When you have a company, get equity if you can, because the equity is going to pay out.
Speaker A:You want things that will keep paying out.
Speaker A:That's what it means about Keren Kayemis loyolam Habe.
Speaker A:Right.
Speaker A:These are the things that you eat the fruits in this world.
Speaker A:But the Karen Kayemis La Oylam Haba.
Speaker A:Right.
Speaker A:What does it mean, the fruits?
Speaker A:What does it mean, the Karen?
Speaker A:The fruit is based the profits.
Speaker A:Let's say you have a company.
Speaker A:So the dividends, the profits of the company are nice to have because you need to be liquid.
Speaker A:You're enjoying the liquidity.
Speaker A:That's the fruits, that's the profits.
Speaker A:But if you own stock or dividend, then you own the company, so the company will keep producing.
Speaker A:You know what I'm saying?
Speaker A:There's one thing just to make profits, like make a salary.
Speaker A:But if you own the company, then you just keep getting the fruits.
Speaker A:So if you own, if you get.
Speaker A:Somebody says, I'll give you some of the profits, that's very nice.
Speaker A:But if you tell them, I want part of the tree, I want to own a tree, well then the tree will just keep producing fruits.
Speaker A:So there's certain mitzvahs that you get to eat the fruits in this world, but the tree stays yours in the world to come and will keep producing fruit.
Speaker B:Could you not consider stock as like gambling because you're gambling with the company is going to be doing good or not?
Speaker A:You asking about the stock market in general, if it's like gambling, that's a big sugia.
Speaker A:That's a big sugia.
Speaker A:It's stocks like gambling, it's a big sugya day trading, it's full, it's a big sugya.
Speaker A:It needs to be gone into properly itself.
Speaker A:The two problems of gambling is if it's like taking something like Avak Gezel, I'm taking something from somebody else.
Speaker A:The other problems we call you're not involved in just healthy building up of the world.
Speaker A:So generally a guy who just lives in casinos, he's not involved in just a healthy building of humanity.
Speaker A:It's usually not the nicest type of chevre, like casino chevre.
Speaker A:He's not involved in like, let's actually build something positive for humanity.
Speaker A:But nowadays there's like a professionalness of gambling or a professionalness of stock trading.
Speaker A:So it may be that he's not destroying or could be he is.
Speaker A:That would have to be gone into in much more detail.
Speaker A:So cherub is a symbol of tzedakah.
Speaker A:So when Rabbizer said, I'm going to make the carob tree move away, what he was saying is that I have such mastery of my speech of charity that the cherubs follow my will.
Speaker A:I run the world of cherubs.
Speaker A:Oh, interesting.
Speaker A:Like it says, tzedakah is also for future generations, interesting Gemara and Shabbos.
Speaker A:So Bechi was very wealthy and he told his wife the following.
Speaker A:He said, ki asa anya, if somebody poor comes aktim lay rifta.
Speaker A:Make sure you go give them food.
Speaker A:Make sure you give somebody food that needs.
Speaker A:Because someone may need to give our kids Food.
Speaker A:What do you mean?
Speaker A:Rabhib is very wealthy.
Speaker A:The kids will just inherit the wealth and the gemara.
Speaker A:There says gal Gal huzer ba'olam.
Speaker A:Poverty is like a wheel that spins in the world.
Speaker A:People who are very, very wealthy, once the wheel spins, people make wealth, they make empires, they lose their empires.
Speaker A:It doesn't continue forever.
Speaker A:Hashem Dafka spins the wheel of poverty.
Speaker A:And therefore he said, make sure that you give to this person in need, because it could be our kids will be in need.
Speaker A:And if we give tzedaqah to this person, then our kids will be helped out later if they ever come to need.
Speaker A:Meaning you're setting up a system by you giving tzedakah now that will come back to help your children and children's children.
Speaker A:So somebody gives.
Speaker A:Tzedakah is literally setting up that his kids will be taken care of because you were a great zaydid that gave other people.
Speaker A:So if your kids or grandkids or great grandkids ever need because tzedakah is something l'durous, it will come back to help your kids.
Speaker A:Grandkids, great grandkids.
Speaker A:But a person got it but didn't give Tzedakah.
Speaker A:Why don't you give him Tzedakah?
Speaker A:Our family is so mega wealthy, we'll never need tzedakah.
Speaker A:Poverty is a galgal.
Speaker A:It's a gal galacho that the wheel turns.
Speaker A:And because that person didn't give tzedakah, it's not a good thing that then God forbid people's kids and kids and kids might need.
Speaker A:But a person who did give tzedakah, he's setting up that even if the galgal moves and the wheel turns and a person becomes impoverished because someone before them gave tzedaqah, they'll be taken care of by other people and not be poor.
Speaker B:What about these guys at the Khota?
Speaker A:So it could be that the whole reason that they're there is that you should be able to help them, that your kids will be helped later.
Speaker A:We have no idea.
Speaker A:We have no idea.
Speaker A:In general, you should be a person who gives.
Speaker A:Who gives.
Speaker A:You want to be somebody that gives.
Speaker A:If you feel, for whatever reason somebody is, God forbid, a con artist or whatever, you looked into it so you don't have to give, but if you see that somebody is in need, you know, give a shekel.
Speaker A:Tzedakah is also not only about the person you're helping, it's about you being a giver.
Speaker A:And furthermore, based on this gemara, it's about you giving for future generations.
Speaker A:There's a much larger story here.
Speaker A:So everything the Gemara just said about Yazer with the cherub we thought was just like a pashat thing, like cherub.
Speaker A:No, it was deliberate, Rab Nachman saying, because it was showing the other Chachamim that I have the mastery of the cherub, I have the mastery of the speech of tzedakah.
Speaker A:So the cherub will move according to my will.
Speaker A:What was the next sign that Iblaza did?
Speaker A:Amasamayim.
Speaker A:He got the water to move, which means he had control of the water.
Speaker A:What was the next level of speech we said speech of teshuvah.
Speaker A:Because what's chuvah?
Speaker A:Rabnach doesn't say it in many words.
Speaker A:He makes it clear.
Speaker A:Zeb Bechin is chuva bechinas shivchi kamayim liebech.
Speaker A:Because chuvah is when your heart spills like water.
Speaker A:The gushing of water, tears of teshuvah.
Speaker A:Water and teshuvah are so deeply connected.
Speaker A:It's just that your heart should spill like water.
Speaker A:So he said, I can move water around.
Speaker A:My heart is filled with words of chuva.
Speaker A:What about the third sign?
Speaker A:It's going to have to be what?
Speaker A:The asheris, the dibur vashiris.
Speaker A:So the third psalm is that koisle Beis Hamedrish should start coming in.
Speaker A:Zeberchines Asherim shechem kaisel.
Speaker A:So it's interesting.
Speaker A:The word kaisel is also the word k tail.
Speaker A:A tale is a mountain.
Speaker A:So it says that there's a mountain here called the Beis Hamiktosh, called Hara Maria, that everyone is turning to this mountain.
Speaker A:Every single Yid, no matter where he is, in the entire world, is turned to that space, to that place.
Speaker A:T'anachman says the same way that people turn to people that are rich.
Speaker A:People are interested in what they have to say.
Speaker A:That's what it means that the qaisal katael.
Speaker A:People turn to those that are rich.
Speaker A:I have the mastery of the kaisal also.
Speaker A:People turn to the kaisal.
Speaker A:Hasha hakol poinim boy ki oye oshir rabim.
Speaker A:There's many people who love rich people.
Speaker A:People turn to them.
Speaker A:People are interested in them.
Speaker A:People want to go and they're interested.
Speaker A:When a rich person's around, people are interested.
Speaker A:There's a natural attraction that you want to talk to them, even if it's not for their money.
Speaker A:There's a certain natural attraction that they have.
Speaker A:So people are poinen.
Speaker A:That's what it means.
Speaker A:Like the mountain that everyone's turning to Bechin is dorshe hashem loy yacht hashem.
Speaker A:Those that are dor she hashem that are seeking hashem, that's the beis hamedrish, the hainuatzadikim.
Speaker A:The tzadikim are the ones that are always seeking hashem shakol toiv nimshoch mehem that it says that all good comes from the tzadikim.
Speaker A:The tzadikim open up pipelines.
Speaker A:The Gemara says an interesting thing.
Speaker A:The Gemara says all the merit of the world is coming to the world through the tzadikim.
Speaker A:All the blessing is coming to the world through the tzadikim.
Speaker A:But they don't need it themselves.
Speaker A:And the gemara brings a proof of this.
Speaker A:Ki tzedikim baatsim ein lahem klum.
Speaker A:They're not attached to the money.
Speaker A:They're not attached to all the gevaldga.
Speaker A:Blessing coming to the world.
Speaker A:They open up the pipelines, but they want to just see it spread around to the world.
Speaker A:Rakmam shichem kol tuv shel el ha'oylam.
Speaker A:They bring ashirus to the world.
Speaker A:Like Yosef at tzadik.
Speaker A:This speaks Parasha.
Speaker A:Yosef etzadik is the mashpir.
Speaker A:It says that Yosef had all the world's wealth under his control.
Speaker A:What, because he needed Bentleys or something?
Speaker A:Like, he just had his finger on the pipeline, on the tsinor.
Speaker A:He had his finger on the pipeline of blessing coming into the world.
Speaker A:He's the tzadik and therefore he's the ashir says so Hashem said about Hanina ben Doisa call haoilam nizoyim b'shvil Hanina Beni.
Speaker A:The whole world is getting blessing because of my son Chanin.
Speaker A:The whole world is receiving blessing.
Speaker A:Vechanina bini.
Speaker A:But you know what?
Speaker A:Chanina lives on Dai loi bekavcha ruven.
Speaker A:He just eats a little bit of carob.
Speaker A:All of the blessing of the world is coming to the world through.
Speaker A:He would fast the whole week and he would just eat on Shabbos, some carob.
Speaker A:All the blessing is coming through him.
Speaker A:But he's like.
Speaker A:It's like he didn't need it for himself.
Speaker A:Even though he should say, like, you know, I'm pretty deserving of some of this blessing.
Speaker A:Like, it's all because of me.
Speaker A:He's like, no problem.
Speaker A:I always have this thing in my mind.
Speaker A:My brother, who's this very, very top level chef, so he does like an awesome, like, fancy events and he like, rich people hire him out to do stuff.
Speaker A:So he was telling me there was like this mega rich person that wanted him as like, the executive chef for this party.
Speaker A:And it was like, next level, you know, these, like, you know, these parties.
Speaker A:Next level.
Speaker A:Because somebody of that status, it's so one point.
Speaker A:So he came into the kitchen, like the top person in the guy's house.
Speaker A:He's like, chef, do you mind?
Speaker A:Like, is there any, like, cashew nuts anywhere I could just, like, snack on?
Speaker A:He's like, I can get you anything you want.
Speaker A:Like, there's a whole thing.
Speaker A:He's like, just, you know, I kind of like cashew.
Speaker A:Like, you think you have any?
Speaker A:It was like, almost like, I don't want to bother you in here.
Speaker A:Like, this whole house is yours.
Speaker A:Everything, all the food, everything is yours.
Speaker A:I just.
Speaker A:He said, this is such a humble person.
Speaker A:He just like, he made this party that people should enjoy and this.
Speaker A:But he just, like, wanted a few.
Speaker A:Like, he didn't really eat so much food.
Speaker A:Like, he just.
Speaker A:Just a few cashew nuts.
Speaker A:I just want to thank people for coming and they should enjoy.
Speaker A:And he gives crazy tzedakah, this person.
Speaker A:It's fascinating.
Speaker B:I feel like when you're at that status, like, you just don't care so much about materialistic things anymore.
Speaker A:So Hanina Ben Doica.
Speaker A:That's what it was.
Speaker A:Hanina Ben Doica.
Speaker A:All the blessing of the world was coming through him.
Speaker A:Everything.
Speaker A:But he was just living on a little bit of like.
Speaker A:So that's the tzadikim, Ashiram nikrim, kaisle, Beis hamedush.
Speaker A:And therefore the ashiram, the rich people are called the walls of the Beis medishem, Kaisel sha kol poino al de ashirusum, the kult 2 shayeshlem, nimsha lehem and bechinas Beis hamedrish.
Speaker A:But where does all their blessing come from?
Speaker A:All the rich people from the tzadikim.
Speaker A:That's why there's many people who are wise businessmen.
Speaker A:They'll have somebody like Rabbi David Abu Khatsera to like, co sign on, like a business deal or something.
Speaker A:They want him on the board.
Speaker A:They want to have, like, Sephardim totally get this.
Speaker A:They'll like, go to their chacham because they know, like, if Rab Dobid's name is on this business deal, it's going to be good.
Speaker A:They'll bring tzadikim into their business that it's running according to Halacha and that they realize that where does the success of the business come from?
Speaker A:Comes from the Zhus of the Tzadikim and it comes from Hakodesh, Baruch Hu.
Speaker A:That's it.
Speaker A:It doesn't come from their own Koyechev Yoitzim, Yodi Vezebichin is doroshe Hashem loy shem Nimsha Kolash Bois Kanyle el.
Speaker A:And what's the last one?
Speaker A:That's the Bashkol.
Speaker A:That's the Bashkol.
Speaker A:And the Bash call is going to be the Bechina of Malchus.
Speaker A:We're going to have to see the Bash call tomorrow.
Speaker A:So what do we say in summary?
Speaker A:Today, my dear friends, we said that even though that Echad veram Halakha Rabbem Rabbizer wanted to say that I have perfected the faculty of speech, every one of the four elements of the faculty of speech to such a degree that this power of truth is shining through me, that the Halachah should follow me.
Speaker A:B'siyat the Shmayah and the Chacham said, greater than all your faculty of speech is that we could find unity in this world in the PS Mishtanis, that that is really the way that Hashem wants the world to run.
Speaker A:And Hashem was laughing, so to speak, saying, my children have overcome me because that is what I want.
Speaker A:I want to see unity in this world in the Pulis Mishtanes.
Speaker A:I want to see the or of Shabbos enter into the days of the week.
Speaker A:We should be Zoich ha Mamesh to the Koyach of Rabbliezer, to the Koyach of Truth, to the Arbechelke Adibuh and to the awareness of bringing that or of Echad veram Halaka Rabbin shining the unity of Shabbos Kodesh of Ata Echad v'shimcha Echad Mikam Chagoyisro Yisro Echad Ba'aritz to bring that ore through the Koich of Shalashuddis, the Koach of Yosef at Sarah, bring the power of Yosef at Tzadik through toysefesh Shabbos, the Raven, the Raven into the days of the week.
Speaker A:And that will bring us to the Malava Malka, to David Malka Meshicha tzitken.
Speaker A:Amen.
Speaker A:N.
