כולם שווים לטובה/פרשת ויחי/רב דניאל בניזרי

Kind: captions Language: en With God's help, have a good week everyone. We are now in the last chapter of the Book of Genesis. It is interesting that the book makes this point in Parashat Vayyachi. And he lived because this is the second time in the Torah, in the entire Torah. The second time the Torah calls the person who has died, it calls him life. Long live Sarah and live. These are two parshas we have in the entire Torah. So it is interesting that the conclusion of the book of Genesis ends in a way that Jacob our father, peace be upon him, passed away in the parsha and is called "Yahya" and is called " Hayyam." So here we need to look at what the Torah wants to teach because the Torah, the Torah, is a language of instruction, and comes to teach and this is how to end the book of Genesis, which is called the Book of Righteousness. We need to learn the manners and all the laws of the fathers of the tribes and all before we move on to the book of Exodus, which then begins the return and begins all the laws, and this month will be the beginning of the months for you, and after that, and after that, the Passover sacrifice, and after that, all the laws, laws and all everything in the book of Exodus is the majority, many, many, many laws, and before that, we need to learn from Genesis. So what is the lesson here now, Parshas " Yahya"? So in the divine guidance, I think we can learn from the Torah that the Torah says, "And Jacob lived in the land of Egypt for 17 years, and Jacob's days were a year, his life was seven years, and the time of a year, how many years together were 147. Now let's see, let's go to the previous parsha. In the previous parsha, it is written that Jacob Our father arrived in Egypt. He was 130 years old now. If so, then what do we understand on our own? Not if you tell me he arrived in Egypt at what age? 130 strong and clear. How long has he lived in Egypt now? 17. It seems that everyone will do their own calculations. How much does it cost? 147. So what does the Torah need to tell me now? 147. They say and Sidus. what? what? What is the simplicity here? what? Why do you need to tell me? Like I'm helping you with the bill. But it's not the fabric. The Torah doesn't just now write if you can manage on your own. As they also write about the Mishnah, if you can understand the Mishnah on your own, you won't write anything that is not new. Of course, if the Mishnah, for example, wrote something, it is certainly new. Of course, so here too, if the Torah wrote here, then there is certainly something new here. So first of all, I just want to preface in a sidebar what Harry Zell says. Harry Zell writes that at the age of 130 he corrected, he corrected Adam the first, because Abraham our father corrected Adam in the soul, Isaac in the spirit, and Jacob our father corrected Adam the first in the soul. So then at the age of 130 he corrected the first man and therefore he explains that with the help of God it seems that Yochabet was 130 years old when she gave birth to Moses. There is a connection here regarding 130. What is this 130? This is the 130th that was the first Adam after the sin of transgression. He would make a reply to her name. He would have made a restitution of 130 years after which he begot Shet, our name, who stretched out the whole world, Shet stretched out the whole world by Shet, and all that followed was by Shet, so except for this, it would have been 130 years, as if to fix it, and these 130 years, we only need a closed article, a closed article, but still we need to know why the Torah came back and said the calculation, the calculation of 147, after it told me 130, after that it tells me now 17. Let's do the calculation alone and the Torah will again teach that indeed, in the 17 years that Jacob our father was in Egypt, what did he have, what did he have, peace, peace from all that he went through, all the days of his life, in the sense that Jacob was in the land of Egypt, he had no hardships, he lived in goodness and saw peace from all everywhere, he studied Torah with his children and grandchildren, may his name be praised, he had peace, since all his life he lived at all times and in all situations according to the Lord, to do His will, may He be blessed. Therefore, in this respect, all his two lives were equal as nothing, he interpreted my head as it is written in my head in flesh. And so I went ahead and said that the first verse, the first Torah passage, that supposedly a great man passed away, is called Chaim, this is Sara's life, Sarah's life, and here it is, and Jacob's death. So he says Sara's, what is written, you and Sarah, all are equal in good. So here too, so here too, we can say that supposedly all are equal in good. This is what he feels. He lived according to the name, but he had torment, torment upon torment. What did they do? Want to kill him for Laban? He suffered for Laban for 20 years, and the tools are from my salary ten times ten times, the sages say 100 times. Do you know what it is to work for someone? He worked for seven years for Rachel, she cheated him. He should have worked for another 14 years first. These are the additional seven years. It was cheating, cheating, because he worked for seven years for Rachel. He should have worked for another seven years because he gave him Leah. After that, he changed his salary for another six years. 100 times. Let's see here who will change his salary for someone who changes his salary only 10 times, not when. 100. 10% 10% Who will hold it in the end is a screen and here is suffering and all this after that came two years he was on the road before he came to Isaac and Rebecca his parents and on the road he wants to come to meet who is Esau and all after that a Dinah after that there is Joseph 22 years did not help to see Joseph. All this until the age of 130. And here you tell me 17 years peace everything is good everyone is equal for good. How can it be? Because this is the answer. The answer a person who lives according to the name is caused the degree of equality. The degree of equality means that everything is equal. Why? Because it is according to the name. If you know that the name only gives you the day, only gives you the reality, then you have no difference. From your point of view there is no difference. Everything is good. Everything is good. This is this is a deep thing. A deep thing you have to feel it really. Not just really. It's like just I said it in this is a Hassidic interpretation of the verse that is said in Hallel. This is the day the Lord has made we will be revealed and rejoice in it. What does it mean? If you know that this is the day, who made it? The name. The name Embroider this day. So no problem, we will reveal and rejoice in it. I can rejoice. Why? Because this day, who unveiled it, is the Lord. But if you don't have the beginning of the verse, this is the day, made by the Lord, you say, this is the day, this is the you know, this taxi driver, this is the you know, the grocery store owner did this to me, this is how I came to the synagogue, this took me, took my place, this is how, ta ta tahta, if you are starting now, my day to the people who did to you, supposedly, and supposedly, did and did, then you don't have the continuation, this is the day, made by the Lord, we will rejoice in it, you don't have the revelation and we will rejoice in it, you don't have the revelation and we will rejoice in it, you don't have the revelation and we will rejoice in it, you know, this is the day, who did this to me, this is the day, made by the Lord, this is one thing, another thing, another thing, just to grasp, grasp what we are talking about, this is the Maggid of Mezrich, peace be upon him, the Maggid of Mezrich, he was a student of the holy Baal Shem Tov, the Maggid of Mezri, once in the Beit Midrash, he would teach tractate of blessings, and he reached the Mishnah, just as a person, as a person blesses for the good, so he must bless for The evil as if there is no void, then one asked how it could be, how it could be that I do, for example, the good and the beneficial for some new house, I don't know what the good and the beneficial are about, about an inheritance, this is also the good and the beneficial inheritance, if he received a large inheritance, then he does the good and the beneficial, and on the other hand, blessed is the judge of the truth in the same joy, how can blessed be the judge of the truth with the good and the dead in the same joy, then the Maggid of Mizrach says, I really don't have an answer, but go to the students of Rabbi Zosha, Rabbi Zosha of Puli, where will you go to him? He will bring you an answer. So all the students who said this said, " Good, we are going to him." All the students scurried away, went to him, they reached him. It was in Horeb, and he praised his name. What poverty? What poverty. In the middle of the living room, there was a bucket because there was a leak from the bucket holding the rain. He offered them bread crumbs just so that it would be a blessing. He poured it out. There was nothing. Hardly. A glass of water with bread crumbs. And he was all delighted. Happy to receive it. There wasn't. There weren't two chairs of the same color. You understand what I'm saying. This is. The whole table was. I don't know if it had four legs. In short, poverty. I'm a rebel. And he is completely satisfied that he has received the students of his teacher and rabbi. The Maggid from Mezriz, the students of his teacher and rabbi, how much he has preserved and this is good. What can I help you with? The rabbi said that only you can answer us. About what? So he said that only you can answer us about the Mishnah, that just as a person who has gone to bed should bless for good, so should they bless for evil, that they should bless with that joy, good and beneficial, if they have come to the truth. Only you can explain this to us. How can it be that we are made of wood, we are made of iron, how can it be? And he said, My teacher and rabbi said that only I can answer this question. He says, "I wonder why," but he said, "I wonder what he said. Show him what he said. It's interesting because the Holy One, blessed be He, has never done me harm. I don't know what is bad. In order to interpret the Mishnah, you have to tell me what is bad. Then I will say, "What was wrong with him?" Everything was good with him. Everything was good. Poverty, not poverty. He lived according to the name of God. If he lived according to the name of God, everything was good. So he didn't know what was wrong with him. Do you understand what the answer is? The students understood. Our teacher and our rabbi was right. Only he could answer us and he answered us. He thought he wasn't answering them because he didn't know but he answered them he answered that with him in his daughter that everything is according to the name so there is no difference what is the difference tell me what is the difference Hatab not only this not only this lives on nature this this is more this is something else this is something else I don't agree I will tell you why because we are not made of iron or wood so then come listen come listen to the end come listen to the end listen to the end because from the point of view of the plaintiff it is like his age will answer he is an angel no sir no this is not the answer this is not the answer because look I am not an angel so then I will hold the answer the answer was only for him you say that a person lives according to nature supposedly the answer is only for the righteous only for him not for me this is the mistake this is the mistake you must not think that supposedly this is this is only for someone else specifically you I will just understand the point in minutes in minutes of course the answer is for everyone because everyone has this point of view of flesh and blood. Everyone has it and everyone has Emotion. No one is made of iron or wood. Therefore, the answer is everything according to the name. If it is according to the name, even what is bad in our eyes is good for him. Because he does not see evil, he sees the name. There is no evil. There is no evil . Strong. This is the answer. This is the answer. Do you understand? This is the answer. There is no evil. There is no evil. And here in the verse, it does not come to tell us what was the number of years of Jacob. Come, understand the answer here now. It does not come to tell you mathematics. I told you at the end of the parsha 130. Now I tell you 17. Come on, do the calculation yourself. The Torah does not say 147. Not because of mathematics. Not because of telling you, come on, how do we do the calculation now 1317? Absolutely not. We already know that, according to what is said, we know how to do it. Rather, the Torah comes to say that his entire two lives were one piece of a chariot for the Shechinah, as the Midrash says in Bereishit Rabbah: He was a chariot for the Shechinah. What is a chariot for the Shechinah? It is like a person riding on a chariot that our chariot seems to hold him. The same thing the righteous man He is the chariot of the Shekhinah. The Shekhinah can, as it were, ride on the righteous. She finds rest with the righteous. The Shekhinah, therefore, is a chariot. This is what the Midrash says. In terms of what is written in Abraham our father, he came in the days. What does it mean to come in the days that he came with all his days? All his days, he came, Abraham our father, the same thing because everything is according to the name. So there is no difference. And indeed, Jacob said about himself, oh, as we interpreted it, we saw it in the book, you remember, we talked about him saying about himself that his fathers were the ones who filled their days with goodness and properly, as he answered Pharaoh, right, not like the days of his fathers, my fathers who filled their days with goodness and properly, and supposedly Jacob says, I am not, I have not filled my days like my fathers. So apparently, it is not like Abraham, not like Isaac. But the verse comes and you understand that it is not true. And it was in the days of Jacob, Jacob, and it was the days of forgiveness, and it was the days of Jacob that we lived seven years, and a year of forgiveness, and 40 years, and a year. So why does the verse come to say, it says, it is not true. You could think that what Jacob answered Pharaoh that he did not fill his days like his fathers says The Torah is not true, not true. I testify that it is a word. It is a word. How is it a word? How do you testify to me? And it is the days of Jacob. His two lives were seven years and 40 years. And he died in a year. All of them were equal in goodness. In devotion to the name of the Blessed One at all times. As if a man on his own can say, a man on his own can say, I have not arrived. Where is this humility? True. But the Torah testifies that he did arrive. All of his days were complete, complete, complete. And these you will hear now. The duties of the hearts in chapter 8. Something amazing says. The duties of the hearts in chapter 8. Chapter 8. A man. It is said that the days say. The days are scrolls. [Laughter] It is like a scroll. Everyone has a scroll. The days are scrolls. Write in them whatever you want to remember. As if your days are a scroll. As if a person is alive now. Say, live now. 80, 90 years. Do that twice as much as 365 per year. Right. You get 20,000. Just an example. So everyone has 20,000. I do n't know. Because it says, "The Holy Light of Life" in this parasha. The Holy Light of Life in the name of A. This is precisely the book that you love. You love that it is of Rabbi Yaakov Tzemach is right, this is the book that is called so he writes the name of that a person receives days, not years, it is 20 20,000 30 A000 each according to what he says here that every day says the duties of the hearts that every day is considered a scroll every day is considered a scroll so how many scrolls do you have I don't know 20,000 30,000 did you understand by days [laughter] He says that the days of a person are scrolls, write in them, tell you the Holy One, blessed be He, as if telling a person, write in them whatever you wish to be remembered by you, what you want to be remembered by you, write in these scrolls, that is, it is incumbent on a person at all times and in all circumstances to do the will of his Father in heaven and through this he is entitled to come with all his years so you each will come with scrolls like this he says miserable facts something amazing oh listen now a scribe scribe writes about the article in a verse in a parable in a chapter no in a chapter no this in verse 15 what is this the last chapter of a parable what is this woman The brave woman is the last chapter of the Proverbs, and she will rise up in the night and give prey to her house, and a law to her maidens. The righteous rise up in the night and give prey to their house. What is prey? Prey is the language of food, as the Proverbs says in chapter 10. This is the chapter before this, one chapter before the last. Before she begins, he writes, "Trifani, lawful bread." They give their house's son spiritual food. This is what all the righteous give to their house. What is it? To their house? He gives spiritual food to the house. To the house to all its surroundings. Yes? To the synagogue, wherever he goes, to the beit midrash, to all the places he is. And a law to her maidens. And this is to complete the years of their childhood in which they did not learn Torah. You understand, to complete the years that they did not learn Torah. Everything is to fill the days and the years with goodness. Therefore, he fills it. There is no wonder that this means that the Hatam Sofer says, "Therefore, rise up in the night and give a feast to her house and a law to her maidens." This means that what you can bring back all the days that were in abundance, like the wonderful prayer, we put it in the siddur. Wonderful, they say, they say it is in the name of Rebbe Nathan, who wrote the book of Kavi Nathan, and usually they say it after the general correction, ten psalms, general correction, they say it, what is something amazing, it is written that what we pray for will bring back the days that went in darkness, in light, to bring them back to holiness, this is a huge innovation, this means, this means, he says, this is, this is, this is the tripani for you, this is the law, and you will rise in another night and give prey to her house, and a law for the girls, he brings back the days to holiness, this is what we said, this is what we said, and just now, if we talked about Rebbe Nathan, because yesterday was his day of rejoicing, yesterday is tomorrow morning, oh, so tomorrow, excuse me, this is tomorrow, excuse me, yesterday was Shabbat, so we talked about him, we talked about him, because excuse me, you are right, this is tomorrow night, so we did, we brought Shabbat forward, as is done for the righteous, it was his Shabbat, so to speak, we talked about him, so we said, like this, we said, if you see the abrogation, the abrogation of Rebbe Nathan to Rebbe Nachman, something amazing, something amazing, you have not seen anything like this, his reign as well, but but he was not, he was not for a long time, how much did he say, he was a year and made months, less than two years? You understood not long time there was no time to I understood that he would have said did not move his hand from his hand is relatively but but relatively as if not let's say like that did not have enough no there was not enough time as the Arizel and himself said when he died they asked him a dream question he said the time was lost he did not have time to finish what he needed to finish if he had stayed another two years everything would have been everything would have been corrected but with Rabbi Nachman with Rabbi Nathan it is longer that is why we saw the cancellation in the sense in Nathan's thoughts what Rabbi Nathan to the point that he was older than him he was a boy was a boy yes this but that is not a point it is not it is not it is not the point of the cancellation it is not related to that no it is related to a person who understands that now he is being suckled by his master and in order to grow even more than his master as we saw later what he brought out this book Likutei Pyaar You have no idea what is there there is there diamonds you have no idea what prayers are there how did he bring out all this so it is a mouth that is pleasant softened what is meant Elisha the prophet asked Elijah the prophet as Elisha was cancelled Elijah the prophet received double, that is, the student always. This is the meaning of the cancellation. The cancellation. You understand that your suckling through the Rabbi can. You can achieve more. You can achieve more. This is what happened here. His cancellation was something amazing. Amazing. How he was completely canceled and thus achieved everything he achieved. It will be praised that something is a miracle of wonders. And yet, he is a word. He is a word. All his days and was honored to take out and write everything he wrote. And through this, the words of the Gemara are explained. The Gemara in Yomah. We have on page 10 of the Gemara in Yomah. Page 2. Rash Lakish said, "Great is the answer that wrongdoings are not done as rights." What did we say? We talked about this yesterday. Also, the answer is from love. You turn offenses into rights. Rights. Rabbi Shmuel bar Nachmani said, " Great is the answer." The answer is that the system of a person's years is one that values ​​his days so that he can do Teshuvah properly. And we need to understand the meaning of the closeness between these two articles. What is the connection? What is the connection between greatness. The answer that deeds were done as rights is a Teshuvah from love. And what is the connection that the Teshuvah values ​​a system? The years of a person then he then so then there is an explanation explanation something interesting that the system of his days and years is not an intention of his future reigns and reigns but the days and years that he has already lived. Pay attention to what I say. I mean how old is he now? 60 70 It is about the 70 years now that he is living now these days that he has already passed it means that by the actions of the repentance out of love that his deeds have become become rights he fills the void all the times all the times in which he was his as a decent and in any case values ​​his days and years that he has already lived let's explain it according to this prayer let's assume that they don't know who wrote this prayer this but for the most part for the most part it is Rabbi Nathan this is his style for the most part it is Rabbi Nathan who wrote the repentance but it is written we found in the under it we don't know where it is we found the prayer we don't know who wrote it but they speculate they speculate it is Rabbi Nathan and he said that what you return the days that went in darkness you return them to holiness is what it is written here these are the blankets what is it The blankets You say that repentance from love turns evil into rights You say that repentance values ​​your days. What does it mean to value days? Let's put it this way. How old is a person who repents now? Let's say 60, 70, beautiful. All 70 years. Let's search for all the days that were in darkness to sanctify them. He values ​​the days that were past, that were dark. The days that were dark are what he values. That's the point. You're in the fact that he sanctifies the days that were past, it's called that he values ​​the holy days. It's very beautiful. It's very strong in it. They say 20 years secular 20 years religion yes beautiful beautiful this is the answer to the scale this is the answer to the scale now if he repents from love it's already it's already coming out to him 40 years in holiness yes all the knowledge yes it's 40 years in holiness you won't understand that the days didn't become holy wait a minute let's emphasize the point. The point is you say let's say like this you tell me he was 20 years Secular now 20 20 years Religious now at 40 I tell him now all 40 years it is holy if he has earned repentance from love all 40 now holy come on continue continue now allow to gather now more holy days says the Rambam they do n't even remind him above they don't remind him anything nothing nothing nothing and this is the business of the righteous to make all the days of their lives be full of goodness blessed is the one who earns this therefore it is not just the Torah the Torah returns come you know let's do math I told you he was 130 now I tell you 17 in Egypt 7 so the Torah continues and says and it is the days of Jacob his two lives seven years and 40 and from one year no sir no I come to tell you now it is not math I come to tell you everything is for the good. All the days are holy, all the days were longevity. I mean all the days were holy and supreme in every every voice. May God bless us. Amen. Amen. Clear. Yes.