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The pasuk in this week's parsha says the ele told us Aaron and Moshe. Biyom diber Hashem as Moshe b'har Sinai. These are the descendants of Aaron and Moshe on the day that Hashem spoke to Moshe at Har Sinai. Rashi asks the following question: If you look in the pasukim that come later, Rashi says ve'eno mazkir ella b'nei Aaron. Ve'nikru told us Moshe. So we have a problem. The pasuk says, 'The Eilat told us Aaron and Moshe.' These are the offspring of Aaron and Moshe, but then it only lists the toldos, the offspring of Aaron. So Rashi says, 'The Nekru told us Moshe lefisha limdon Torah.' Rashi here is quoting the Gemara in Sanhedrin nineteen b. The Gemara says that the reason why the children of Aaron are called the children of Moshe is because Moshe Rabbeinu taught the children of Aaron Torah. And Malame this comes to teach us. Shekola malamed, as Ben Chaver wrote Torah, malal avakasuv kiluyaldo. That if somebody teaches someone else Torah, it's as if he gave birth to them. When Chazal say something, those words are meant to be taken very seriously. So we have here a concept which is very difficult to understand, which is if I teach someone Torah.
I am a parent to them. It's like I gave birth to them. What precisely do Chazal mean by these words? What does it mean that if I teach someone Torah or you teach someone Torah, it's like you gave birth to them? You understand the first question? This gets a little bit more complicated because it is not the only thing that Chazal say about teaching someone else Torah. There's another Gemara also in Sanhedrin. The Gemara in Sanhedrin 99b says as follows. We're going to do three levels of this. Amar Eish Lakish. Eish Lakish said. If you teach someone else Torah, it's like you made them. It's like you not just gave. Rashi already quoted the first gemara. It's like you gave birth to them. Here we have an added dimension. It's not only like you gave birth to them. It's like you made them. Where do we see this from? Shemar ve'esa nefas shasar asu b'charon. That Avraham Avinu, when he taught people Torah, what does it call them? The souls that he made. In Charon, and Rashi over here quotes Targum Onkelus.
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And Rashi explains what does it mean that it's kiilu asau, that's a nefesh asher asu b'Charon. The Targum explains this means the shabido laoraisa, that he was meshabed them, he subjugated them to Torah. So now we have a second level which needs to be understood. Level number one is if you teach someone Torah, it's like you gave birth to them. Obviously, we need to understand what that means. Level number two is if I teach someone Torah, it's like I made them. What does it mean, like I made them? Rashi explains based on the Targum, I subjugated them to Torah. We have to understand what that means. Then the Gemara continues. Rav Elazar Olmer kilu asam ledevrei Torah. Not only is it like I made them, Rav Elazar says it's like I made them into the words of Torah itself. You understand how we're taking it a step deeper now? When I teach someone Torah, not only did I make them into the words of Torah. And Rava Amar Rava comes and gives us a third level. Rava says, when you teach someone Torah It's not only that you fashioned them. It's not only that you fashioned them into words of Torah. It's like you actually made yourself.
You actually did something to yourself when you taught someone Torah. So now we have in front of us this very sophisticated words of Chazal that need to be unpacked. Level number one: If you teach someone Torah, it's like you gave birth to them. That's one Maimer Chazal. Then there's another Maimer Chazal. Not only is it like you gave birth to them, it's like you made them. What does that mean? Then it's not only like you made them; it's like you made them into words of Torah. What does that mean? Not only did you make them into words of Torah, Rava says you actually made yourself into something. You, the rebbe, you was teaching. You made yourself into something. So we need to go through and explain what is the depth of each opinion. So far so good. I want to read to you a Rambam.
In order to explain this, we're going to first explain that when you teach someone Torah, it's like you gave birth to them. I want to read to you a Rambam. I know that when you read this Rambam, you might have a negative reaction. Go slow before you have a negative reaction. You'll see it's very, very rational, but it might upset you at first. That's the sign of a good Rambam. If it gets you upset, it means it's good. The Rambam here is based on a Gemara. The Rambam says as follows: Keshem she'Adam mitzuvah bechvayd aviv ubiyiraso Just like a person is obligated to honor his father and to fear his father. Kachu chayev bechvod rabo viyiraso yoser meaviv. Just like you honor and fear your father, so too you honor and fear your rebbe even more than your father. So the Rambam is saying, based on the Gemara, who do you give more honor to? Not your father, your rebbe. Your rebbe gets more honor than your father. Why? These are going to be the big words we're going to focus on.
The Rambam says: Your father gave you physical life in this world. And that's certainly worthy of honor. But the Rebbe who teaches you chachma, the Rebbe who teaches you wisdom. He gives you not just life in this world. What does he give you? Life in Olam Habah. Which we'll have to understand what that means. Practically, what does this mean? The Rambam says as follows: Rav Avedas Aviv Avedas Rabo. Let's say you see a lost object in the street, not one but two, and one is the lost object of your father, and the other is the lost object of your rebbe. Which one do you go and pick up first? Says the Rambam You go and you pick up your rebbe's lost object first. Shal Rabo Kodemis Lshal Aviv. Let's say another case. Avi v'rabim nosim b'masa. Let's say I see my rebbe and my father are both holding heavy things. Now I want to go be a good son. I want to go be a good talmid. I want to relieve their burden. Whose burden do I relieve first?
You believe that you relieve the rebbe's burden before you relieve your own father's burden. I said you're going to be upset by this. It gets worse. Avi v'rabim v'rabo shivuyim b'shivya. Let's say both your father and your rebbe are being held captive. Chas v'shalom. Who do you redeem first? The Rambam says poda es rabo v'acher kach poda es avim. First, you redeem your rebbe, and then you redeem your father. So this halacha that you are meant to honor and have yira for your rebbe more than your father. It's not just academic; it's practical. There's a practical mafkaminas of how you're supposed to relate to them. The im haya aviv tamachachem. But let's say your father is a big rabbi Then what do you do? So podes aviv tchila. Then it changes. If your father is a tamachachem, then you redeem him first. Let's say your father's a tamchachem, but your rebbe is a big, bigger tamchachem. Then what do you do? The Rambam says you return your father's lost object before your rebbe's. Let's just sum up all the halachos for those people that are taking notes.
This way, it'll be easy for them. If I have my father and my rebbe, who gets more kavod in Yerusha, my rebbe over my father? What does that look like practically? If I have to retrieve their lost item, whose comes first Your rebbe? If I have to relieve their burden, who do I relieve first, my rebbe? If two people are being held captive, who do I redeem first, my rebbe? What if my father is a tamochachem? Then I redeem my father. What if my father is a tamidacham, but my rebbe is a greater tamidacham? Who do I pick up their lost objects first? The father? That's what the Rambam writes. How do you know? It's not in our place to decide who's higher. However, let's say my rebbe is the gadol adar and my father's a my local young Israel rabbi. Not to disparage local young Israel rabbis. Don't write me nasty emails.
Apparently not. Apparently, this is what the Rambam writes. You're more chayv and kavod to your rebbe, but we're going to explain, so don't worry. I told you, it's going to make you upset. Even if your rebbe is more chayv to your kavod, you still put your father. Correct. What if you can only help one? So it's interesting. The Rambam doesn't give that case. It sounds like you would help your rebbe and not your father. That's what it sounds like. We've been taught that the biggest person is doing the most because that's the hardest. It sounds like it's easier to help out the rebbe because you have less obligation. So it sounds like it's more right to really help the father. You might think that, but the Rambam writes, which we need to understand now, what does it mean? The Rambam says that because your father brought you into Olam Hazeh, he's worthy of tremendous respect. But your Rebbe brings you to Olam Haba, and therefore he's worthy of even more respect. The question is, what does that mean?
So before you get upset, I see you're getting very upset Can I? Would you mind if I gave you an explanation? Say this. Because I saw some girls getting upset, but I said you were going to get upset. Because technically, there's no potential for them. But let's see. So it goes like this. One thing that's clear from this Rambam is the following: Torah is not a subject. Clearly, Torah is not a subject because if Torah was a subject, the Rambam doesn't write that if your math teacher is standing in front of you, then you and he lost his object, then you retrieve your math teacher's first. There's something about the Torah that's beyond the world of academics. That's what's implied over here, and that's basically what the Rambam writes. There's something about the nature of the Torah that it brings you to Olam Habah. That's what gives your Rebbe a special stature.
What is that? So it goes as follows: a biological parent is worthy of kavod, is worthy of yira from us, because without that, without our parents, there is no us. The parent gives life to the child. And that's what makes them worthy of kavod and yira. So far, so good. There is one problem, though. The definition of giving life to a child means that I've given them temporary, unstable life. It's not eternal. I brought you into the world, and you'll be here for a minute. You'll be here for eighty years, ninety years, a hundred years, hundred twenty years. I gave you life, but by definition, as a biological father, what did I give you? I didn't give you eternal life. I gave you temporary life Because of the nature of embodiment, the nature of what happens when a soul comes into a body, it's a very temporary condition.
Is it worthy of kavod? If my father gave me life, is that worthy of kavod? Absolutely. But what did he give me that's worthy of kavod? He gave me life in this world. What does a rebbe give me that's different? So what a rebbe gives me is access to the eternal life that I truly am. In other words, before my soul was embodied in this body My soul is eternal. When my soul becomes embodied in this world, it will only be in this state of embodiment for 120 years. After it leaves my body, the soul remains eternal. Does that make sense? In other words, the you that is truly you, what we call your nefesh elokis It cannot be broken. It cannot be diminished in any way. Your soul is eternal. Most of us, when we're living our lives, where do we live our lives? We live our lives from the perspective of our body, and so from the perspective of our body, we think of ourselves as, "I'm only going to be around for 120 years." I appreciate my parents because they gave me the opportunity to be embodied, but by definition, embodiment only lasts for a brief moment in time.
But my soul is eternal And the difference between a rebbe and a biological father. Both are deserving of my kavod. Both are deserving of my yira. But why is my rebbe? Why is my rebbe deserving Ironically, of more respect than my father? Because my rebbe gives me access to my eternal nature. And that's one second. Let me cook for a second. I don't know how it goes in my note. Let's see how it goes here. We got to let the well springs flow over. That's not just a Mayanot thing. It happens here in Be'er Miriam also. Goes like this. Let's say the father is connected to eternal life too. If my dad is a Tamu Chacham, not as great though as my Rebbe. Which one comes first? The father. Why? Because he provides. Because my father gives me. Physical life And he gives me eternal life. So even though my rebbe might be a greater tamochachem, we're not measuring how great my rebbe is. What are we measuring here?
We're measuring what's happening within me. If my father gives me physical life but not eternal life, then my rebbe comes first. If my father gives me physical life and eternal life, it doesn't matter if my rebbe is a bigger tamochachem because the question here is access to myself. So naturally, then, which one will come first? My biological father will come first. What is the definition of parenting from the perspective of Torah? What is the Torah's definition of what it means to be a parent? So it seems what comes out from here is that there's actually two definitions of what it means to be a parent. Level number one is I gave my child biological life. Level number two, which is obviously more profound, is I gave my child access to their true self, which is the eternal soul. So far, so good. Does that make sense? So we asked in the very beginning, what does Rashi mean, quoting the Gemara? What does the Gemara mean when it says Moshe Rabbeinu was considered like the father of the children of Arum because he taught them Torah? What's our understanding right now?
Our own may have given them biological life, but Moshe Rabenu is also considered a parent because he gives them access to the eternal nature of their soul. But the point of the pasuk here is not to establish precedents; it's to establish: Is Moshe Rabenu also called the parent? And the answer to that question is yes. Of course, which is why you need the body, you have to give your father honor. But if I had to choose which one gets precedence, the access to eternal life, by definition, if one is eternal and one is finite, eternal is going to take precedence in terms of kavod. But of course, you need the body. That's why there's a halacha that you give kavod just because they put you in a body. More of a technical question. My father's not a Talmud Chacham, but he teaches me Torah at the Shabbos table. He tells me halachas.
So it's interesting that that's not what the Rambam says. The Rambam doesn't say if your father teaches you Torah. But again, that's an interesting question. For the purposes of this conversation, it's beyond the scope. We're making one very simple point here. From the Torah's perspective, parenting is not limited to biology. Parenting is access to your life. Whether that's your physical temporary life or your eternal soulful life. That's what it means to be a parent. Is this actual lopach? Like, is that an actual lopach? You mentioned that When teaching someone Torah, you're making them. That's what we're about to say right now. We didn't explain that one yet. How about we answer your question right now? I was gonna say, you said also further, you're making yourself. That's the third thing we're getting to. You're leading me right where we need to go. Thank you so much.
What was that? I'm so glad you're cheering her on. This is the difference between seminaries and yeshiva. A guy in yeshiva asks a question and people go like "Good question." And seminaries like, "That was really valid. I really want to support you in this movement of asking questions and she'er. Excellent. Wow, and you're quoting Mamari Chazal. Everybody, let's say that. So what does it mean? We said that was level number one. Level number one is you give birth to your child. Level number two is you actually made the kid. What does that mean? If you remember What was the example in the Gemara? Of when you teach someone Torah, it's like you made them. It draws from Avram and Sarah. That Avram and Sarah, when they taught Torah, what does the pasuk say? It was like they made them. And what did Rashi quote? Rashi quoted the Targum Onkelus, the Shabidu Laoraisa, that they subjugated them to Torah.
I don't know about you. But the word 'subjugated' to me is like a bad word, no? Like when you hear the word 'shibud,' what does 'shibud' mean? 'Shibud' means like slavery almost, right? 'Shibud' means like that I'm subjugated, surrendered. It doesn't mean something very good. So obviously this means something much better. Let's try to see what it means. So it goes like this: to make someone means to bring them under an organizing principle of authority. In other words Before I met my Rebbe, I could be brilliant. I could be talented. I could be successful; I could be all of those things. But I might still be ungoverned. It's an interesting thing to look at children. They're tremendously talented. But a little haphazard. You ever meet kids that are just balls of energy And maybe they have no self-control. Maybe, Maybe it's like They're like talking sheer.
All the different things, or pass notes. It's not that these kids aren't talented. It's just that there's a certain lack of ability to be. I'm trying to say this as nicely as possible while watching all of you turn around and go like this. There's a certain lack of discipline. There's a certain lawlessness that exists within a child. So for a lot of people, before we meet our rebbe, what are we? We're impulsive. We live. According to our fear We live according to our culture, but not necessarily our deepest values. We basically live instinctually, maybe based on social pressure. But we're not actually in self. What does it mean to make someone? It means I bring you under the authority of the highest possible truth. And that's even in a certain way. It's not just that I gave you life. What does that mean? It's not just that I gave you life, but that I gave your life form.
Now your life is organized around Hashem. As opposed to being organized around your own selfish impulses. We tend to think of bringing you under the authority of Torah. That sounds like very bad. Now I'm under the authority of Torah. To be under the authority of the highest level truth—that should be the organizing principle that governs your life—is actually the thing that makes you free in this world. Because people are slaves all the time to their own selfish desires. Just ask an addict. An addict is somebody who desperately wants to be able to control their own appetite. But they can't As their appetite is coming above. That's the organizing principle that's above their value system. People will sometimes betray their value system because they have no self-control over their own impulses. Their appetite is not governed by something that's higher than themselves. Level number one is I taught you Torah, not I Mordechai Berg, but a Rebbe who taught you Torah.
They give you life because they give you access to the eternal nature of your soul. But what's even higher than giving you access to it is giving you the ability to now have that access become the organizing principle of your life. There's actually two steps here. Step number one is I'm connected to my soul. Step number two is I live that out in action. And now the eternal nature of my soul and my connection to Hashem and how I live in the world is all organized based on that one principle. So if somebody was your rebbe, not only do they give you access to Olam HaBa. But they teach you how to live an olam haba oriented life. Questions, comments, reactions. Before I move on Does this sound? Does this make sense? You with me so far? Second one. B'seder. You have technical halachic questions. As a hashkafa, does this make sense so far?
Let's go even deeper now. So far we have two levels. You don't have to apologize. That is the rabbi making you, but it's your father who raised you and is putting you in a position to be able to receive that knowledge from the rabbi. Wait, one second. Why is he doing that? How are you just going to meet a rabbi? Again, I think that you're adding on a technical layer which is important and certainly worthy of respect. But just because somebody is my parent doesn't mean they did what you described. As a parent, what they are to me is the people that gave me embodiment. The fact that my father cared about me and gave me access to a rebbe. That's beautiful. But let's say I didn't meet my rebbe that way. Let's say I had nothing to do with my father. Let's go a step further.
I just understand the difference between the first one and the second one. The first one is like this: I have a soul before I met my rebbe. I never knew that. Before I met my soul, I was just walking protoplasm. And level number one, as my rebbe says, you're not just 120 years. You were you before you were born, and you will be you after you were born. That knowledge alone is worthy of unbelievable kavod, and that already is a form of parenting. That's a form of life. But there's another level that every rebbe must be ambitious about. It's not just giving you the knowledge that you're a soul. I need to teach you now how to take that and make that the organizing principle of your life, so that when you have the impulse to do something that's going against the eternal nature of your soul, instead you'll lean away from the selfishness and you'll act in a way that's charitable. So I might want to do something. For example, somebody comes and knocks on my door. I don't want to give you my dollar.
That's very Olam Hazel like. You're caught in the material trappings of this world. My rebbe taught me that I am eternal. If I am eternal, then the way that I want to behave with this dollar is an eternal way. So I give the dollar to tzaddik. That's more than just the knowledge that I'm eternal. He taught me how to make that the central principle around which my entire life revolves. That's the second level of a rebbe. Where do we say that? And like the source. So that's what it means. The shabidu laoraisa that they created a shibud, right? That I'm subjugated to that truth because not everybody in this room is subjugated to truth. I, in fact, argue that none of us are actually subjugated to truth. I think most of us do the following: I know something is true, and I go like this. I just don't want to listen to that right now. And then we do whatever we want.
But it's not that we don't think it's true. We might go through some justifications to pretend that it's not true because we're very uncomfortable with the fact that we're going to act in an insane way. If we imagine that our lives revolved around one central truth, and everything we did was actually aligned with that one central truth, that would be an amazing way to live your life. That's level number two. Let's get it to level number three, three or four. Let's say now the Gemara says something even deeper. Rav Elazar says it's not just that he made you; he makes you into words of Torah. That a person can become the Torah itself. What does that mean? Not just that I made you a person, but that I made you into Torah. So it goes like this: There are people in this world who know a tremendous amount of Torah. We might even say their life is guided by Torah.
There's an even higher level And that's where my very being becomes an expression of Torah in this world. And that's actually the deepest fulfillment of Torah, because Torah doesn't want to remain Torah. What does Torah want to do? Torah wants to become you. So it goes like this. I don't know precisely how to explain this. Maybe you'll help me find the language. But it goes something like Did you ever meet someone who was so deeply connected that when you met them, you felt you were encountering something beyond them? I imagine that you've met people like this. I imagine for me, there are certain sadikim that I've met in my life that I felt like they weren't just from You know what I mean? It's beyond from. They weren't just from. This tzaddik davens three times a day and this guy davens three times a day. Those are not the same thing.
Each of them keeps kosher. Both of them put on tefillin. Both of them daven with a minion three times a day. Both of them make brachos. And yet this tzaddik. He is the walking embodiment of Taira in this world. That when you meet him The way that he speaks, his expressions are Taira dek. His lifestyle is Taira dek. When you meet him, he lives in a state of total alignment with Hashem. This is more than obedience. This is where the truth has permeated someone so absolutely, completely that they become synonymous with truth. And when you meet a tzaddik like this And this is what the Rebbe has an opportunity to do. A Rebbe has an opportunity to teach someone Taira, not just to teach them an organizing principle that they should orient their life towards, but that they can actually become someone who is synonymous with the truth of Taira itself.
I remember many years ago. Is anyone here from the Five Towns? Do you know Rabbi Etan Feiner, who is the Rav of the Weichul? Have you heard of the Weichul? Are you from the Five Towns? Yes. You're from the Five Towns. You've heard of the Weichul. The rav of the white shul is Rabbi Etan Feiner. There was a hachnasah sefer Torah. And at the hachnasah sefer Torah, there was a rav in the five towns whose name is Rabbi Brown. Rabbi Brown is a person who's known as a tremendous tamuacham. More than that, he's someone who's known as a very special tzaddik. At the hachnasah sefer Torah, Rabbi Brown was carrying the sefer Torah under the chuppah. And Rabbi Feiner screamed "Rabbi, say a lebedik a sefer Torah." That Rabbi Brown wasn't just holding the sefer Torah; he's a living, walking, breathing sefer Torah. It's possible for a person, and I think this is one of the challenges of our generation, because we don't really want to just be obedient. It's good to be obedient, but none of us are really satisfied with that. We want to do the right thing, but we're frustrated sometimes. I'm frustrated that when I do the right thing, it doesn't feel any different.
It doesn't feel like I'm changing fundamentally because I make a bracha. I don't just want to be a person that makes a bracha. My ambition is much larger than that. What's my ambition? That making a bracha should actually change me as a person. That I should actually become godly. And so the third level that a rebbe gives you is not just that he gives you life, access to your eternal nature. Not just that he gives you an organizing principle for you to then follow and live your life aligned with the truth. Your Rebbe gives you access to a transformation within your person where you become the truth. That is a very profound level. So far, so good. Questions, comments, reactions. Are the three stages clear here so far? If you've come with me this far The last one is mind blowing. Because now at the very crescendo, what would you have expected? I know what I would have expected. Now that we've learned that your Rebbe gives you life itself.
Access to your eternal nature, and he gives you access to how to actualize that eternal nature in this world and lead an Olam Habo oriented life, and he gives you the ability to become transformed completely. I would have thought that there's going to be an even higher level within you. And yet, at the crescendo of the Gemara, what does Rava say? Rava says If I teach you Torah as the Rebbe I'm making myself. I, the Rebbe, am undergoing a transformation. So it's so unexpected. Because up until now, where's the level up been? The level up is the Talmud goes from level one to level two to level three. What's level four? Level four in the Rebbe-Talmud relationship is not that you, the student, changes. It's the Rebbe that changes. How does that work? How does the Rebbe change from teaching Torah? And this is the big question. What does this have to do with us? Everything we've been discussing up until now.
Where's the marker? Right in front of you. Right in front of me. As often is true in life, the thing you're searching for is right in front of you. The red one doesn't work. As often is true in life, the thing that's right in front of you, that's red, doesn't work. Up until now, in the Rebbe Talmud relationship What's it been about? Step one. You leveled up. You had access to your eternal life. Then we said you had access to the organizing principle. Then we said you had access to become synonymous with the truth of Torah. The thing that's next has nothing to do with me. This is about the Rebbe. What's the difference between organizing and the truth? The organizing principle is obedience. I can act in a way that's aligned. This is not just acting in a way that's aligned. I've undergone a personal transformation. The question now we're confronting is, Ravus seems like he's telling us something that's got nothing to do with ourselves. He's talking about the Rebbe.
Wrong. Ravus also talked about us. But in telling us something about teaching Torah. Rava is giving us access to the highest dimension of ourselves—not just access to our eternal life, not just access to the organizing principle that we're obedient towards, not just access to transformation—one level higher. Torah does not become yours until you teach it to somebody else. So you know what the big chiddush of Rava is. You know what level number four is? Level number four is in level one you got access to your eternal nature. In level number two you learned how to be obedient to the truth. In level number three you transformed yourself and you are embodying the truth. You know what level number four is? You gave the truth to somebody else. In the Rebbe Talmud relationship, what the greatest thing the Rebbe can do for you is? The Rebbe can teach you how to be the Rebbe.
How to share the things that you've learned and give them to somebody else. There's a type of Torah that somebody knows privately. But there's an even deeper type of Torah where, because Torah has become my identity, I have the ability to transmit that Torah to somebody else. A rebbe is not someone who just knows some information and shares it with somebody else. What's a real rebbe? A real rebbe is somebody who can transmit to you. You have the capacity to embody Torah and then become a rebbe. So you're not just a passive recipient. When a rebbe teaches you Torah, you know what you are. You're a link in the chain that transmits it to somebody else. That's why the Lubavitcher rebbe said, if you know Aleph Teach Aleph. Anything you know, what's the best thing you can do? If you truly know it, what do you do?
Give it to somebody else. There's something deeply selfish about people that learn Torah but don't share it with anybody else. It's a lack in us. If I can learn Torah and then not share it with somebody, isn't that a chesaron? How could you know this and not give it over to somebody else? You know the famous line from Golda Meir. They asked her, "What is a Jew?" Her response was, "A Jew is someone whose grandchildren are Jewish." Because the nature of a Jew is that they're meant to embody the Torah in such a way that they transmit it to somebody else. So in step three, I am a Torah. In step four, I become the Torah that I share with somebody else. Two questions. First of all, I can become a rebbe. Who says? A teacher is also considered a rebbe. For sure You are absolutely a transmitter of Torah.
And is the rebbe that we're saying we have to give more respect to than our father? So I don't think so, but the Rambam does say if you look carefully at the lashon of the Rambam And from the Gemara it's clear that we're speaking about the Rebbe who's what's called your Rebbe Muvok. The Rambam doesn't exactly say that. The Rambam says v'rabo shelim do chachma. So it's not exactly clear to me what the Rambam means when he says that. What's clear to me is that rabo means it's your Rebbe, and he's someone who taught you wisdom. Is that what if you had multiple rabbis? I'm going to try to bring out the concept. I understand the challenge. So I was recently talking to one of the teachers in the seminary whose husband is in Kollel, but he doesn't like to do shiurim like that. He just learns all day.
He doesn't plan on yet. I'm confident, deeply hopeful that every single Jew who's learning Torah is for sure. There's value in learning for the sake of learning. But ultimately, all of our learning is meant to be transmitted. But she was saying that his objective is that whenever you're learning Torah, someone who was sick on the other side of the world, don't even know, becomes cured. So you don't need to pass it down because just learning it changes the world. There's no doubt that learning changes the world. But it's not the purpose. I'm not talking about this Rebbe, this teacher's husband. I'm sharing with you my concept. I believe that Kol is the most beautiful thing in the world. In the world, I learned in Kol for many years, some of the best years of my life. The purpose of learning Torah at the highest level is to embody it to the degree that you share it with others.
For absolutely, sharing it with your own family is massive. That's what I'm saying. I don't know anybody, and I'm confident that this is true of this teacher also. I don't know anybody who's learning who's not sharing. I don't know anybody. I'm not getting involved in that conversation. I don't want to say anything negative, certainly about anybody's husband, who I'm sure is a bigger tzaddik than me. I'm just sharing a hashgacha. The nature of a Rebbe Talmud relationship: Number one, they give you access to your soul. Number two, they teach you how to embody that soul in this world in an active way. Number three, they give you the ability to transform yourself. Number four, they make you into a Rebbe. So that you then take the Torah that you learned and it changes you. A Rebbe who shares Torah changes the Rebbe, so you become the Rebbe who transforms himself through the giving of Torah to others. Girls have a beautiful Shabbos. Em.
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