Golus: Part 2

00:00 The hemsek to the earlier installment regarding the inion of Galus and the expressions from the Rebbe Benigea to Galus. We continue now with installment number two, Mesicha of Vav Tishrei Tov Shin Lamed Vav, late 1975. The Rebbe quotes from the Parsha, "Hazinu ke'eso el shomayim yodi." The Almighty is raising his hand to heaven. This is an expression of an oath. And the Rebbe continues, since there is an oath, so it doesn't matter if somebody doesn't want it, somebody complains against it, it cannot be changed. As the tractate in, uh, Bava Basra says that Hashem, the Almighty says, "Now that I have sworn, who could annul it?" And especially when this is a shvua, an oath of Daas Rabim, which means that it's on the mind of a public which cannot be annulled, and it is related to saving a Rabim, a... many people. So if even a, a shvua that is for the purpose of fulfilling a mitzvah, a person cannot annul, surely a shvua that relates to saving lives in a spiritual sense together with saving lives in a physical sense, surely when Hashem Yisbaruch says, "Eso el shomayim yodi," that I raise my hand in oath, surely this oath will be fulfilled. And in addition to that, it should be v'chipel ad mos ayamei, as Rasha says, that Hashem Yisbaruch, the Almighty cleans, cleanses every negative aspect that is connected with Am Yisroel. And yefayes ad mosi v'amei, he appeases his land and his nation, and he will give Yidden everything that they

02:18 need in the manner of ritzu yopiyus, which means appeasing and reconciliation, because Yidden come kavyochol with a taina, with an argument, hayetoch ad mosai. Why did the ma- the Aibishter make all this? Et cetera, et cetera. And therefore, Hashem appeases them, reconciles them, uh, before yet the reach of the end of the six thousand years in which we find ourselves now. In the fabrengen, Sh-Shabbos Hazino, this was a few days after Rov Tishrei, that same Aseres Yemei Teshuva, the Rebbe again refers to this inyan, and the Rebbe says especially that zman gromah, this is the time that demands this inyan. That this is the time that Hashem Yisbaruch needs to show in a revealed manner, v'chipel ad mos ayamei, that he appeases Am Yisroel and reconciles with them on all the troubles that they have gone through and what the enemy did to them. And this needs to be understood as a child of five years old understands. Alderaze, in the same sense as a boy five years old, likewise a girl five years old. And especially that women have a, an additional intuition, so surely they understand it even before the age of five. And since we are speaking about appeasing and reconciliation, it is understood that this is something that is completely dependent on the mind of the one who we want to appease and the one that we want to recon-concile with, with. That everything has to be done in the way that the person is pleased and appeased and he feels

04:31 comfortable. And this is, the Rebbe adds, not just as we do according to halakha or even beyond the li- uh, line of the law, this is still limitations. When we come to appeasing, a person needs to be given a world and everything that's in the world in order that he should be appeased, in order that he should be comforted. And the Rebbe quotes from the Gemara, the Tractate of Taidas, as is translated here in English by the Cincino Press, that it happened once Rabbi Elazar ben Rabbi Shimon, uh, met a person, an exceedingly ugly person, and he greeted Rabbi Elazar, but Rabbi Elazar did not return his greeting. Instead, Rabbi Elazar said to him, "Worthless person, how ugly is that man? Are all the people of your city as ugly as you?" The man said to him, "I do not know, but you should go and say to the craftsman who made me," referring to Hashem, "How ugly is the vessel you made?" When Rabbi Elazar realized that he had sinned and insulted this man merely on account of his appearance, he descended from his donkey and prostrated himself before him. And he said to the man, I have sinned against you, forgive me. The man said to him, I will not forgive you until you go to the craftsman who made me and say, how ugly is the vessel you made. He walked behind the man trying to appease him until they reached Rabbalazar city. The people of the city came out to greet

06:27 him saying to him, greeting to you my rabbi, my rabbi, my master, my master. The man said to them, who are you calling my rabbi, my rabbi? They said to him, to this man who is walking behind you. He said to them, if this man is a rabbi, may there not be many like him amongst Am Yisrael. They asked him, for what reason do you say this? He said to them, he did such and such to me. They said to him, even so forgive him as he's a great Torah scholar. He said to them, for your sakes I forgive him. Provided that he accepts upon himself not to become accustomed to behave like this. From this story we understand, the rabbi continues, that the appeasing needs to be according to the level of each person. Individually, as Rashi says in Parashat Nitzavim, that Hashem will be holding the hand of every Yid individually when it comes to the redemption. And when it's something that relates to simple people, that they can be appeased with physical objects. Because ruchnius, spirituality, doesn't mean anything to them. They have no understanding in this matter. So therefore they need to be given what they need, which is physical matters. The same thing is also in regards to a child, which gets angry on everything. Or about someone who has big desires. So HaKadosh Baruch Hu does not have a choice, Kav Yachel. And needs to give every Yid what he needs as long as he's appeased and reconciled. We

08:20 will, im yirtzeh Hashem, continue in the next installment.