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Can I ask for a suggestion? Please. I was talking to a few people. We were saying maybe at the end of the class, we could take it off the speaker, just so people would still want to ask questions on the record. Thank you so much for your courage and bravery to put that out there. Absolutely. Rashi says On the pesukim, vayitain l'cholokim Yitain v'yachsar v'yitain That Hashem Baruch Hu will give And then He will return and give again. And know the hadiuk. It's well known. The hadiuk and Rashi. Kiven she'amar yitain Kvar mashma nesina tmidius. If a person says, "I'm going to give you" It sounds like it's going to be a forever giving. Why does Rashi need to tell us that Hakadosh Baruch Hu will go back and give again? If one were to bless his friend that this should receive parnasa Why does Rashi need to tell us that Hakadosh Baruch Hu will go back and give again?
If, for example, a person says, "Bless me, I bless you that you should have parnasa" You don't need to say, 'Hashem should bless you that you should have parnasa' And then Hashem should bless you again that you should have parnasa. The initial saying, 'Hashem should give you parnasa,' indicates that we want you to have parnasa forever. Hello, kishamr lo yiten Hashem l'chap parnasa, mashmos ha bracha he shatam et yiten lo. The natural understanding of that bracha is that Hakadosh Baruch Hu should be giving you dafka. Always, you shouldn't need to have the renewed bracha. It's important before we answer. Here, the rabbi gives two answers, but it's important before we get to either answer. That we understand the historical context here was that this drasha was given in nineteen thirty nine. Relatively speaking, in nineteen thirty nine, as terrible as things were The rabbi did not know what was going to come in nineteen forty-three and nineteen forty-four.
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The Rebbe here was already speaking in very strong terms Not knowing what was to come, which is a tremendous thing. We'll see. So the Rebbe explains as follows: If somebody gives their friend money, if I've never received anything from you to begin with, let's say Ruvain gives Shimon money. And Shimon has never given Ruven any money. So Ruven is a nosin. He's a giver. Maseh ain kein. In contrast Ema mekabel shalata nosin mikodem ma aslan nosin. If Ruven gives Shimon money But Shimon has already given Ruven money. As hanosin ata rak machzer maseh kibol mikodem hu. So then, really, what you're doing is you're returning the money. Just to make it clear, because it's interesting the way it was said. If Ruvein gives Shimon money, but Shimon has already given Ruvein money, then what do we call Ruvein? He's paying back the money that was given to him.
Is that clear? Ruvein gives Shimon money. Shimon gave money to Ruvein prior to this, so Ruvein is merely paying back what was owed to him. But if Ruvein gives Shimon money And Shimon has never given Ruvein money, what do we call that? That's a gift. I'm giving you something, and I had no reason to give this to you. That's a gift. I'm a giver. We all know that the ideal way of serving Hakadosh Baruch Hu is not to receive a reward. Let's just take a moment to unpack that. What does that mean? When we were children, it's difficult to understand because you're a child. You do things for the reward, right? A martial. I remember when I was in twelfth grade. I had been in one camp my whole life. There are people that like to go to a lot of different camps, and there are people that like to buy in, they become.
So I'm a buy in person. I do one thing and then I stay there for the rest of my life. I was in Mivaser as a bachelor. I've been in Mivaser for the last fourteen years. This is my fifteenth year. I'll probably be there till Till the end, because I'm a buying guy. So my friend and I, who were very popular counselors, because we were macho kind of guys A rival camp in the neighborhood Offered us two hundred dollars more To be counselors in their camp. And from my perspective, as a seventeen-year-old young man, I was rich. Instead of making twelve hundred dollars, I was going to make fourteen hundred dollars. Now nobody told me that two hundred dollars was not a lot of money. When you're growing up, you think that's a lot of money. So we went to Richie Altavi, who was the head of Simcha De'Camp.
Now he's the principal of Hal, but back then he was the head of Simcha De'Camp. And we said to him If you match his offer, we'll stay. And I'll never forget. He looked at us. He called our bluff. He looked at us and he said, "If our relationship is worth two hundred dollars, see ya." We walked out of the office. We felt so stupid. Obviously, we were like, "What's the thing?" "Wait, because he managed to call our bluff. I had no interest really in going to the other camp. I just wanted to make more money." Now the emesis. That if somebody comes along And they offer you a significant amount of money to leave your job. Pashtus you would take it. Two hundred dollars probably not, but Pashtus you would take it. Why? Because really, the reason you have the job, for the most part, is because you want the money. There's always the internal reason and the external reason that we have the job. The internal reason why we have the job again, in many cases, not in all cases.
But it's going to be my family. If somebody comes along and offers you fifty thousand dollars more to do a different job, and that's going to change fundamentally the way that you lead your life, you're going to take the job. It could be mitigating factors, but in general, why? Because the real reason you have the job is because you want the money. But we would not do that in a relationship. If somebody came along and said "This is like it's it's so It's so awful to say. It's gonna sound ridiculous coming out of my mouth. But if somebody came along and don't comment back, just in case. If somebody came along, this is like knowing smiles already. I'm a little nervous. Somebody came along and said, "I know you're married." I have a great guy for you. Trust me, he's an upgrade. He's much better. He doesn't leave socks on the floor. He's very polite. He's the ultimate mensch.
I would hope, Pashdas, that we would say, "I'm not in this for the best husband." I'm not in this for what I'm going to receive. I've made a commitment to this. I'm working on this. I'm building this. The same thing is true with our relationship with Hakadosh Baruch Hu. Is Hakadosh Baruch Hu a vending machine? Is he a means to an end? When we were young, probably that's the way we thought. Maybe I was davening so hard. It didn't work out the way I wanted. So of course I would never respond this way to the person who asked because clearly that person is in great pain. I would like sometimes to respond and say, "So you said the words, you chuckled really hard, and you meant them." So you put in your seventy-five cents, you pressed a six, and you want to know how come you didn't get your bag of chips?
That's the way people, children, relate to a kaddish baruch. You're there to give to me, and by the way, it's a terrible thing. Unfortunately, that's the way it's taught in some yeshivas. Hakadosh Baruch Hu created you to give to you. That's from his perspective, not from your perspective. If the way that you relate to Hakadosh Baruch Hu is half, give me So you're not in a relationship. You are just using Hashem as a means to an end. That's the most beautiful thing. Is sometimes we run out when we ask the question why. Some, sometimes we run out of room on the runway for the question why, right? So like Why do you have that job? Because it makes me money. Why do you want the money? Because it pays my mortgage. Why do you want the mortgage? So I could live in a house. Why do you want to live in a house? Because that's where I have my family. Why do you want your family? If you can answer why to that question, that's terrible.
What could possibly be good? I have my family because it creates a legacy. It's like it's a horrific thing to say. So your children are your legacy. What happens if they start misbehaving? What happens if they choose a different path? That's not your legacy. It's a distorted idea. We are not in this for what we're going to get out of it, even if the thing that we're going to get out of it can seem at first glance to be noble. We're in it for the thing itself. So here, the Rebbe is saying very simply, we're not in this for what Hakadosh Baruch Hu is going to give us. We're in this because we want to be davec to Hakadosh Baruch Hu. We want to be in the relationship. Avar, but he says. Kissei shisrael oyver Hashem ulfim mas of magil o schar As a schar Hashem yitain nosin lo machzer Hu lo es asher asa lefanav yisbarach.
So let's say a Jew does a mitzvah, and then Hakadosh Baruch Hu does a good thing for him. It's the Schar that he earned, so to speak. Did the person do it to get the Schar? Of course not. The person didn't do it to get the Schar. They did it to be in the relationship. But lemaisa they've earned the Schar, and now they get the Schar. Is that really Hakadosh Baruch Hu being a naisin? Here the Rebbe says again a daring thing. He says not really. The reason Hakadosh Baruch Hu did that is because you earned it. There is such a reality that way. So again, in this case, Ruvein did for Hakadosh Baruch Hu so to speak. Ruvein did the mitzvah. Did Ruvein do the mitzvah with the intention of getting the schar? No. But is the schar now magiolo? Yes. So when Hakadosh Baruch Hu gives him the schar, is he a no saint?
I'm going to use a funny word, and obviously I don't mean it like this. I wouldn't say it if the Rebbe didn't say it. But in a certain sense, Hashem is really paying him what he owes him. Of course, we don't chas v'shalom mean that Hakadosh Baruch Hu owes him, but in a sense there's been something transactional that has occurred. However Mashayin king kishahu yisbarach hamnoy sim lekol Tov, gam teremasa Lizeh L'Misha Ein Oroi. Ashuys baruch nisim. If Hakadosh Baruch Hu does something for us that we don't deserve Before we acted, we didn't do any mitzvos. And Hakadosh Baruch Hu comes and he says, "I want to give you." That giving is a true giving. There's no sense of pironechov. You're not paying back a debt. There's nothing transactional. It's much more in the realm. I'm going to use lashonos now that the Rebbe didn't use, but I think this is what he meant.
It's much more what a parent does for a child, right? We all know that children deserve nothing Of course not. It's My it was by my brother-in-law for Shabbos, and his nephew is the sweetest boy in the world And he says something like, "I don't know, you owe me this price." He's turning thirteen on Sukkot; he's having his bar mitzvah. So his father says, "I owe you. Let's do some math." How much were your tilling? How much was your suit? How much were your hats? How much was your new shirt that I bought? How much is the hall that I'm renting? How much is the Shabbos that I'm making? How much is the Bar Mitzvah that I'm making? How much is the DJ cost? He went through every single thing with him. And then I was sitting next to my nephew and I whispered in his ear.
So is that a gift or a loan? All the money that your father's spending on you for the Bar Mitzvah. It's a famous line from Calvin and Hobbes. I'm drawing from my Gers of the Uncus. I don't know if any of you grew up on Calvin and Hobbes. So you know I'm talking about. Is that a gift or a loan? So my nephew smiled. This cute kid He goes, it's a gift. It's a gift. Parents, it could be that we did something transactional. That makes sense. It could be that we told the kid, if you clean your room, I'll take you out for ice cream. It could be, but that's in a certain sense. Of course, we don't owe the kid ice cream, but there's been something transactional. I asked. This was the reward. I'll give you the reward. But when, for no reason at all On a random day, you say to your kids "We're all going to Glee Land right now. We're all going to Glee Land. That's a true nisina And even from the no, even from the perspective of the giver, it emanated. It arose inside of us from a place that you did nothing to deserve this. I just want to do this for you.
So I'll share with you the Gleadle and Marshall was not by accident. This summer, I have two daughters who are away in seminary right now. I'll be very honest with you. I miss them terribly. Baruch Hashem, we've had two simchas, two Fridays in a row, so they've gotten permission to go out. Otherwise, I wasn't going to see them for three weeks. And my daughters know we need to go home because Abba's not going to be okay if we're not home for three weeks. It's like who misses more? The kids are homesick. I'm homesick. I miss my kids. So my wife had gone out And I was like, 'Everybody, let's go. We're going to Glee Land right now.' It was like a random morning in the summer. Really, it was just a desire because I'm sad that they're leaving. We have to create memories right now. We have to go. You need to be missing me and thinking. Remember that time Abba took us to ice cream for no reason. It arose within me.
That's a real bechina of nesina. That's the real expression of I'm giving to you for no reason at all. What does that do? So here, the Reb explains very beautifully. V'zecha baruch Yitzchak es Yaakov. This is the bracha that Yitzchak was giving to Yaakov. Avayitain, yachser avayitain. Yehu Yisbarach Hachayzer V'Naisin, meaning Hakadosh Baruch Hu should not just give, but he should return and give again. What does that mean? I know. Chayzer V'Gaimel Leish Alav Eidasai. Hakadosh Baruch Hu should come back And he should give For what the person did. Hakadosh Baruch Hu has two nisinos. There's the original nisina that is for no reason at all. That Hakadosh Baruch Hu should bless you with abundant blessing in your life. For no reason at all, like a parent would do for a child And then there should be another type of nesina, the nacodesh baruch who does for you to pay you back, so to speak, for what you did for him.
And here's a big line Because how is a person to serve Hashem appropriately? When he's in the middle of going through Gehenna When he's surrounded by tzaras, Rachmanoltsan Only when Hakadosh Baruch Hu gives to us because we're not deserving Will we then serve Him and be deserving? So let's unpack that idea for a second, because that's not a small idea. Life is suffering, as we mentioned two weeks ago. There's no such thing as a life without suffering. What gives us the capacity to continue to serve Hashem in the darkest of times, when things are mamish not right, when things are not aligned in our world, and we're having shalom bayis issues and sagidol bonim issues? How does a person continue to talk to Hashem, especially when things are going so wrong? Because it's a form of prayer to be angry at Hakadosh Baruch Hu. It's also a way of expressing ourselves.
So how can I continue to serve Hashem when I'm in so much pain from Hashem? And the answer is that Hakadosh Baruch Hu has to create that safety first. If a person has a dimension of safety in the relationship Then they'll be able to persevere through difficult times to continue to serve Hakadosh Baruch Hu appropriately. For example. There's something called the trust vulnerability paradox. I want to trust you But in order to trust you, I have to be vulnerable with you. But I'm not going to be vulnerable with you until I trust you. But I'm not going to trust you until I'm vulnerable with you. So you remember when you were dating? It's like watching people on a first date. If you take a video, I'm sure if you think back to your own dates, do you remember? It's awful to think about now. It's like you're playing emotional footsie, so to speak. I'm gonna test the waters a little bit. And then how does he respond? And if he does a good job, does he trust a little bit? And slowly, you build it. And then there's always that date. It's like the breakthrough date, assuming that you're not dealing with infatuation, which many people are. If it's infatuation, then it's throw caution to the wind, unbelievable vulnerability. And we know relationships that start in a bang, end in a bang. But if it goes slowly
Kemosabe, it's definitely cringy. It's really awkward to think about. It's like, did we really do that? But okay, kemosabe, it's understandable. Just thinking about my own first day. If you do it properly, there's a safety that has to be created first. And within that safety, a person can do a tremendous amount. In the context of safety, we can be exceptionally vulnerable, and more importantly, we can be loyal. If there's safety in the relationship, then even when there is betrayal in the relationship, we can stay loyal to the relationship. And that's no small thing. That's not obvious at all. That's a big chiddush that the Rebbe is teaching us here. That the survival among the difficult times in our life with Hakadosh Baruch Hu is a baseline that Hakadosh Baruch Hu gave me in ways that I did not deserve at all. And the more I've been thinking about this the last couple of really months now It seems to me that radical levels of gratitude are the only way to negotiate life.
It's the only way to negotiate life, and I don't mean silly gratitude. I don't mean gratitude like. At least I don't have a terrible illness. I'm not talking about that. I'm talking about just if you look at the awesome things that come in your life. And again, I'm not like people say, can you see? Can you this? I'm not even talking about that. Think about the blessing that you have in your life. That's positive. So much of that is completely undeserved and beyond any normal understanding of how in the world we ended up with this much abundant goodness in our life. And it doesn't negate the painful feelings that are happening. It's the basis of safety that exists in the relationship. A silly example. With boys, when it comes to learning Gemara Beis Rosham, you'll have boys, Beis Rosham, to learn Gemara. And just because they're living here in Israel doesn't mean it's going to be easy. It'll be much easier because they'll have Hebrew.
But just because they're Hebrew doesn't mean they're going to be good at Gemara, because Gemara is very complicated. So when a boy opens up a Gemara There's a tremendous amount of vulnerability. Let's say an American boy He can't translate, he can't punctuate, he can't vowelize. Half the time when these boys are reading Gemara, they sound like they've never learned a word before in their entire lives. They're missing the background information. They have no idea how to analyze the Gemara. They have no idea what the Rishonim are doing. Those are six major problems, and then they all jump onto the seventh problem, which is this is irrelevant to my life. What is it, Rabbi? I don't have any oxen, let alone many oxen, that are gonna gore other oxen. I don't know people that have oxen. And then every rebbe is a genius. Every rebbe like finds on social media one time, like in the running of the bulls, that a guy got gored, and he goes, 'You see, it's still relevant today.' The guy's like, 'I don't live in Italy.' You know what I'm saying? Like it's just like an Irish way of teaching Gemara. But okay, that's like the what is the boy really saying? If he opens up a Gemara and he can't read it And he can't translate it, he can't punctuate, he can't vowelize, and he doesn't know what's going on.
What's the boy? What should a boy do if he's an intelligent boy? We should close the book. Safety first. It's in every single thing that we do. What gives a boy the stamina to stay loyal and be able to say I can do this? It's the relationship that he has with learning. It's the relationship that he has with the rebbe that lets him know that it's okay for this to be vulnerable. There's a safety that already came first. I trust my rebbe when he tells me that I could do this. I'm going to chappar, even though right now I'm mamish and feel so silly learning this piece of gemara. No It's the incredible safety that our husbands have, God willing, created for us in all of the positive times. That allows us to stay loyal even through the difficult times. It's right now I feel so hurt by you, but there is a foundation of love that you did so many things for me that it wasn't to pay me back for anything that I did. It was just you wanted to give to me so badly, so that gives me the courage to stay engaged and to create the healthy confrontation that needs to happen. In order to arrive at a place of shalom.
So here, in a certain way, the Rebbe is sneaking in—not a mussar chas v'shalom, not even a mussar a little bit—but he's reminding the chevrat in nineteen thirty-nine that what we're experiencing right now is terrible. But there was an esina from Hakadosh Baruch Hu, all the gifts that He has given us in our life that allow us to stay loyal to Him. Again, the courage that it must have taken for the Rebbe to say these things, the courage that it must have taken the Kahilah to hear these things, and to be able to keep coming back to these Joshus, as everything around them is falling apart. And remember, this is in the beginning, so they really see the state of vulnerability must have been amazing because they really see it crumbling before their eyes. That's the first answer of the Rebbe, and if we stopped there It would be incredible. The Rebbe goes even further and is exceptionally powerful.
Aye, d'effet. Another possibility. Ki apasuk eimer is a heart wrenching paragraph. Pasuk says "Uba hu a ovedim be eretz Asher vahani dachim be eretz Mitzrayim." It's a famous song. It's also a pasuk that the ovedim will be returned from eretz Asher, those that are lost. Vahani dachim, and those that are pushed away from eretz Mitzrayim. She'esh na bechinas ovedim ubechinas nidachim. There are those that are displaced. That's nidachim. And those that are avdim, those that are completely lost. Nidachu shirak nidachmim kaimai To be pushed away means you've left your place, lamakam rachuk, you went from your place to a place far away. And again It's obvious to read between the lines what the Rebbe was saying. You lost your homes. You had to come into the ghetto. You came from far away places. You've lost yourself. They were literally called DP camps, displaced persons. These people had nowhere to go in the world. They were taken on cars. They were taken cattle cars, and they were taken to a place. Can you imagine these things? It's traumatic to come to Eretz Yisrael. It's traumatic to make Aliyah. We all grew up somewhere in the five towns in Tena, Chicago, whatever it is, and we all came here. And being displaced is a very difficult thing.
Avolnike v'niru. However, you're still recognizable In such a state where you've been displaced from your home. And everything that you love, and it's so difficult. But you're still a mensh. You're still a human being. You could still tell. You run into that person on your street. Say, "Oh, that's Sarah. That's Rachel." To be lost means you're completely unrecognizable. If you ran into this person on the street, you would say, "I didn't recognize her. I didn't recognize her." She used to be so vibrant, so happy, so smiling, greeting everyone to say "Farewell, myafos," and now I saw a shell of a human being. You ever see this person? What happened to them? What they went through? How they ended up here? The tsaros have become so intense. And their posh shaving off our beards. This is where they were holding in nineteen thirty nine. That these yidelach over there, they They all, all the men had beards. That's what they all had beards. And the Nazis yimachshamam, they took them and they devalued them as human beings. They grabbed them in the streets and they shaved their beards and they shaved their peis.
So on an external level, imagine you saw, it's almost impossible for us to imagine. Imagine you grew up And there was this holy Jew Who had a long beard and he was a bright shining person. And then you see him, and he's clean shaven and blotchy on his face from having just been had the beard torn out by the roots. I saw the Kallah Vereba. Zchus Yehovah Leino. I saw the Kallah Vereba when he was alive, when I was a bacher. They took us to him, and he had a very wispy beard because the Nazis Yimachshemun tore it out from its roots. So on a chitzonius level, if you were walking on the street the next day and he walked by you, you wouldn't even recognize him. They pushed debased him as a human being. He'd be unrecognizable. That's not even what we're talking about here. He says, "Umirayv haradifas vhayusurim akashim minasoshiyef shalashayr" And from all of the Nazis and marshmum chasing after us, and all of the difficult trials and tribulations. That it's not even possible to calculate.
Gamba pni mi usum einem likar. Here we're speaking about a situation where forget externally Internally there's nobody home. There's nobody home. You're walking zombies. People that you grew up with, people that you know, people that you love. The light has gone out inside of them. The Rebbe was talking directly to them and what they were experiencing. At shagam ha ish beats my over the atzmy He there's nothing left. He's lost himself. The atzmy ain't a makir. It's not that we can't recognize him because he has no beard. We can't recognize him because the person that we know is out. He's gone. That person is not inside of that person anymore. And he's been completely lost. Echirgish atzmy l'fnei shana b'shabes dam bechol kaidem atfilu b'shasa atfilu v'kedayme. The person himself not only can we not recognize him He can't even recognize himself. He doesn't remember what it was like. Remember, he was saying this in nineteen thirty nine. He doesn't remember what Shabbos was like a year ago.
He doesn't remember what it was like to sit at a Shabbos table, with his beautiful family, with Shabbos licht, with delicious food, with zemirays, with divrei Torah, with laughing, with singing, with smiling. He doesn't remember. It's not even a distant memory. It's like it happened to somebody else. I'm not bechelal in this parsha. It's an out-of-body experience. If we would talk about that time in our life We would be like It doesn't just feel like centuries ago. It feels like it happened to somebody else. And to remember, he's saying, and to remember what it was like during the weekday, as a person was walking to shul when they were going to shul, and they're walking in the streets and they saw Chaim Yankel and they saw the water carrier and they smiled and they said Shalom Aleichem, and the feeling that they had that they belonged to a community that I'm going to daven. And I'm going to serve Hakadosh Baruch Hu in a joyous way. To show up to shul, to smile, to see the people that you sit next to, to put on talis and tefillah like a mensh, to sit down in a seat, to pull out your seder that you've cried so many beautiful tears and then thank Hakadosh Baruch Hu.
And davening itself to be able to sit in a regular ragua way, just to be serene, just to be pleasant, to say the words, to sit and say a kapitel tefillah. For this person, they don't remember what that was like, even just a year ago. Va'ato nidros v'nirmos. We've been trampled. That's the way we feel. Everything that we have is gone. Everything that we were is gone. We've posh up and trampled to death. Atcheino margish im ish Yisraelhu im adamhu abehema. You don't remember if you're a Jew. You feel nothing. You're numb. You're dead to the world. You don't know if you're a person. You don't know if you're an animal. Because you've been treated like an animal for so long that you can't even possibly remember what it's like to be a human being anymore. That you're such a shmata that the way the world looks at you and spits on you and kills you and takes your family and burns your stuff, that you don't even remember if you are anything more than an animal.
There's nothing to feel, there's nobody home. This is not depression. Depression is a terrible state. This is ten levels beneath depression. There is no person to feel. The level of trauma is so intense. If you ask this person what they feel, they would look at you like you're crazy. What shykh feelings? What feelings? We don't have feelings over here. There's no human being here to feel a feeling. There's no Jew here to serve Hakadosh Baruch Hu. You want me to show up to shul? What are you talking about? I'm not a Jew. I'm not a mensh. I'm a nothing. This is the way that they felt. And he's again, once again, the rebbe in the most beautiful way is giving them the language for how they felt. Uhu bechenas oved, ubo al ovedim. This is what we're talking about. A person that's completely lost. There's nobody home.
The Gemara says, "Bal aveda machzer acher afidaser." Okay, let's see. The Gemara says that the one who has lost his lost object He returns and searches for his lost object. That's his responsibility. Speaking about the husband's responsibility to find the wife Because it was his lost object. He was the one. Adam Harishon had Chava from within him. And he lost her from himself, so to speak. So now it's the man's job to restore that state of unity that existed. Ki kishenev da haaveda Loy niriv loy nikeres. When a person loses an aveda, it doesn't just mean that they misplaced it. It could be that the aveda we're talking about here Is in such a state of disrepair That if you were walking by it, an average person may not even recognize what it is. Ma'aser balaveda, balaveda achareha And the balaveda—it's his responsibility. The one who lost this object is the one that searches for it.
Limsah to find it Lahagbia ulavia elov. Not only to find it But to elevate this object and to restore it—that's the responsibility of the balaveda. If I lose an object and that object is precious to me And that object has been destroyed. And I'm searching for that object, and now I find it broken on the side of the street. And I tenderly pick up that object and return it to my house. It's not enough to return the broken shards, but I, as the one who lost the object, want to restore it to its previous glory. That's the whole reason I was searching for it to begin with. V'halei Hakadosh Baruch Hu bal have d'shalanu. Hakadosh Baruch Hu lost us. Again, beautiful and daring words. We've been lost, and it's Hakadosh Baruch Hu's responsibility to find us. Lachen beirach Yitzchak as Yaakov Avinu. This was the bracha that Yitzchak gave to Yaakov Avinu.
Give. V'loirak b'sha'ashe isha isra elin dereveniker. Not only in a time where a Jew is recognizable, where we're davening and we're learning, and we're raising our children, and we're having a beautiful Shabbos table, and we're giving tzedakah and doing chesed. Of course, it's Hakadosh Baruch Hu's responsibility to find us in those states. In the case where we have become completely lost and we are completely unrecognizable, Yachzar Hakadosh Baruch Hu has to return us. The Itain he has to restore us and he has to give to us in such a state. Hakadosh Baruch Hu has to restore us and give us everything good. Ula shiveinu elav Yisbarach. Hakadosh Baruch Hu has to return us to Him. Uga alenu geula. Upedus gufeinu. Hakadosh Baruch Hu has to redeem us. He has to be paida our bodies, v'nafshenu and our souls. Berachemim rabin v'yishuas tavis With tremendous mercy And an incredible salvation. So here the Rebbe is. Being mechazik the Eilim by beseeching Hakadosh Baruch Hu and saying It's your responsibility to redeem us. We have been completely lost. And we have no capacity to find ourselves. Only Hakadosh Baruch Hu can, from above, restore us to our previous state of glory. That is an exceptionally powerful piece.
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