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Shalom. It's a very big privilege. This meeting is being recorded. It's a very big privilege to be here. Baruch Hashem, I'm sitting here in Eretz Yisrael, Hakadosh, and I have the opportunity to speak to so many chaverim. I just want to start off by thanking the Office of Student Life in YU for giving us this unique opportunity to get together, and to spend some time together, learning together, and sharing together. And obviously, we're all in very separate areas today, but at the same time, we're all very together. We're all very united, and it's the tire that brings us together. Just by way of Akhmatov, in a more specific sense, I want to thank.
I don't know if I can call him a Talmud anymore. I think at this point he's maybe a Talmud Chaver or maybe just a Chaver. Harav Avi Schwartz, who is a Mivaser alum, had the opportunity to be in Sheer with him many years ago. Baruch Hashem, we've kept the Kesher for so many years. It was a big privilege to have him reach out to me and ask me to be a part of this, and so I want to express my sincere Hakaras Tov. For everything that Avi has done for me, and for everything that Avi does for YU, it should be a sukkah for him and his family, bezeir Hashem in the sukkah of this beautiful program. One day, the Rebbeinu Shlom will create a situation where he'll be able to return to Eretz Yisrael. B'meirab yamenu, amen. I want to speak tonight about the thing that unites us. What unites us more than anything in the world is Torah.
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What greater celebration could there possibly be on Yom HaAtzmut than to have a real conversation about the value of, specifically the Torah of Eretz Yisrael? If you look in Chazal, Chazal make it abundantly clear that the Torah of Eretz Yisrael is qualitatively a fundamentally different Torah than the Torah of Chutzlarts. Where do we see this? In Berechias, in the second parak of Berechias, the Torah talks about the rivers that were flowing out of Gan Eden, and one of the rivers it says Sheim Echad Pishon who asove his kol aretz, ha chavila she hasham hazav. One of the names of the rivers is Pishon, and it encompasses all of the land of Chavila, and the pasuk tells us that there was gold in Chavila.
And the Torah continues, and it says, 'V'zav ha'aretzah he toif,' and the gold of this land was good. The Medrash explains that there was zavah ba'aretz, that means that there is words of tyra. Anything that's gold is tyra, and tyra is more pleasant, more important than gold. But the pasuk doesn't just say v'zav haaretzahu. It says v'zav haaretzahu tov, that the gold of the land is good. And the medrash darshens, this teaches us that the Torah that we're speaking about, this Torah that's more precious than gold, is the Torah of Eretz Yisrael. There's some unique quality about the Torah of Eretz Yisrael that Chazal saw fit to say that v'zav haaretzahu tov.
That the gold of the land is good is ein tyra k'tyras eretz yisrael, and ein chachma k'chachmas eretz yisrael. In fact, Chazal say the Sifri in Parshas Eikev says that one of the names of the land of Eretz Yisrael is Tevel, and why is it called Tevel? Because Tevel is from Russian of tavlin, like a spice, and the spice is tyra, and the Medrash says that from the nations there is no tyra, but there is tyra. In the land of Eretz Yisrael, the Gemara in Baba Basra, we all know one fifty eight B, says Avira de Eretz Yisrael Machkin, even the air of Eretz Yisrael makes a person wise. I'll tell you just a not as any big Dvar Torah, but a story that I heard from my Rebbe, Rabbi Yehuda Parnas Shlita, on the Gemara that says Avira de Eretz Yisrael Machkin.
I don't know if I should say the story in public, but I'm already halfway there, so I may as well. My Rebbe told me that there were a couple of Talmidim in R' Salavetchik's Ashir, who came to the Rav and they told him that they were not going to be in Ashir the following Zman, because they were going to Eretz Yisrael, and they were going to be learning in yeshiva in Eretz Yisrael. And R' Salavetchik looked at them and he said, 'Why would you leave the Ashir?' And they said, 'Rebbe, what do you mean? We're going to Eretz Yisrael. The Gemara says, 'Aviru de Eretz Yisrael Machkim.' So Rav Saloveitchik said, 'You're misunderstanding the Gemara. The Gemara means that Eretz Yisrael is more intense. Everything in Eretz Yisrael is more intense. If you're intelligent, then Eretz Yisrael intensifies your wisdom. But if you're foolish, then Eretz Yisrael intensifies your foolishness.'
And then, as only Rav Saloveitcher could have said, he looked at these boys and he said, 'You guys should stay in Sheer in America.' That's a real brisker dig. It's a real brisker dig, but nevertheless, the Pashim shot of the Gemara is that Aviru the Eretz Yisrael Machkim. There's something unique about the Torah of Eretz Yisrael that it makes a person wise. The Gemara in Sanhedrin, Rav Yirmiyah, who was from Eretz Yisrael, speaks about the Talmidei Chachamim of Bavel. Quoting the pasuk in Eicha, he says, 'When the pasuk says he placed me in the darkness, like the dead of the world,' Revi'miya says this referring to the Talmud Bavli. The Talmud Bavli is like chayshach; it's like darkness. The Torah of Eretz Yisrael cannot be compared to darkness. Again, we see this many times. The Alcu Shemoni Nishir Ashirim Medrash Nishir Ashirim says that Torah of Eretz Yisrael is like be'er mayim chayim.
It's a wellspring that's mamish alive. So the question that I want to deal with tonight, I guess this afternoon for you, tonight for me in Eretz Israel, is what is the difference between the Torah of Chutz La'aretz, the Torah of Galus, and the Torah of Eretz Israel? It seems the Chasal were not just speaking on a simple level and saying this one is better, but there's a deep insight here that we need to glean. To understand what does it mean that the Torah of Eretz Israel is fundamentally different than the Torah of Chutz Laaretz, and to sharpen the question a little bit, there's only one Torah. There's only one Torah. The Rebbeinu Shlom only gave one Torah and Har Sinai. So what could it possibly mean that there's a Torah of Chutz Laaretz and that there's a Torah of Eretz Israel? That Talmud Bavli is compared to Chayishah. That Be'er Mayim Chayim.
This is the Torah of Eretz Yisrael. How could that be? There's only one Torah that was given at Har Sinai. So what could it even mean, that there's a Torah of Chutz La'aretz and there's a Torah of Eretz Yisrael? And in order to answer these questions, we need to first spend some time discussing two fundamental ideas in Yehudis. Number one, what was the purpose of creating this world? And number two, what exactly is Torah? When we say Torah, what exactly do we mean? So I'm going to share with you tonight, a mystical teaching, based on Chassidus, about the purpose of the world. What is it? What is the purpose of the world? The Medrash in Pashas Nasso says, 'Nezave Hakadosh Baruch Hu Leo Sloyes Barach Dirah B'Tachtayim.' Why did God create the world? God created the world because He had a tayva, He had a desire. The desire was that Hakadosh Baruch Hu wants to have a dwelling place in the world down below. In other words, in Shamayim, there is a more apparent manifestation of God. God's presence is more revealed, and because God's presence is more revealed, He feels more comfortable, so to speak, in Shamayim. A person, when they're in a relationship
They need to feel comfortable. They need to feel like all parts of themselves are welcome. If chas v'shalom a person is in a relationship and they don't feel welcome in the relationship, they don't feel that they're able to be comfortable to be themselves. So then it's not a pleasant experience. Hakadosh Baruch Hu desires that His presence should be fully manifest in our world, and in that way, Hakadosh Baruch Hu will feel comfortable in our world. This is the ultimate destiny of creation, that Hakadosh Baruch Hu creates a world, and it's our job to fashion this world into a more godly place. How do we do that? How can we make this world into a dirb betachtanim? How can we transform our world from the physical reality, which currently does not allow for a clear manifestation of God, into a world?
That has a spiritual reality, not that we lose the physical nature of the world, but that the physical nature of the world and the spiritual nature of the world are no longer at odds with one another. That is ultimately the goal. How can we possibly achieve that? In order to understand this, we need to now move over to the second yisod that we're going to be discussing tonight, which is what exactly is the nature of Torah. We speak about Torah. A lot of us think different things. Some of us think a difficult Taisus and Ksuvas, a Shver Rambam, a Pasuk in Nach. Everyone thinks different things, but really, really, what is Torah? So the Balatanya explains very beautifully. We all know that Hakadosh Baruch Hu is one. Hakadosh Baruch Hu is one in the absolute sense of oneness, totally unified.
So Hakadosh Baruch Hu's thoughts cannot be compared to the thoughts of a person, because when a person thinks, there's the person, and then there's the thoughts of the person, and the thoughts of the person is not the person themselves. So one could say, 'I think,' but Hakadosh Baruch Hu is one, which means that Hakadosh Baruch Hu does not have any parts. And therefore, it would be inappropriate to say Hakadosh Baruch Hu thinks, because how could you say that there's Hakadosh Baruch Hu and his thoughts? That doesn't make any sense. This is what the Rambam says, Beferish, about Hakadosh Baruch Hu, who ha mada, the who ha yodea. God is the knower, the knowledge, and the known. So when we speak about Hakadosh Baruch Hu's thoughts, it's important to recognize that we're speaking about Hakadosh Baruch Hu himself.
And not Chas v'shalom that Hakadosh Baruch Hu is separate from his thoughts, so when we say that the Torah is the will and wisdom of Hakadosh Baruch Hu in our world, what does that tell us about the nature of the Torah? Hakadosh Baruch Hu is one with his will. Hakadosh Baruch Hu is one with his wisdom, and therefore Hakadosh Baruch Hu can be found in the Torah itself. In other words, when a person is learning Torah, it's not that they're merely engaging with the abstract thought of Hakadosh Baruch Hu, says the Balatanya. You're engaging with Hakadosh Baruch Hu Himself, and therefore there's an unbelievable act of intimacy that occurs when a person learns Torah, because we're taking Hakadosh Baruch Hu and we're bringing him into our mind.
When it comes to every other mitzvah, the mitzvah exists outside of ourselves. We perform a mitzvah, but when it comes to the thought we are ingesting, so to speak, we're bringing Hakadosh Baruch Hu within ourselves, and our mind is consumed by the idea, and the idea consumes the mind, and therefore the ultimate act of connection with Hakadosh Baruch Hu comes al yadei limarataira. And this, the Alter Rebbe explains, is why we say Talmud Torah Keneged Kula, that Talmud Torah is equivalent to every other mitzvah. What it means to say is that every other mitzvah is outside of ourself. It's a makif. It surrounds us. The only mitzvah that can come truly within ourselves is L'midat Torah. And then when we speak words of Torah, of course, it acts as a makif as well. And so the notion of learning Torah.
Is a relationship with our Kadosh Baruch Hu Himself, and this can be difficult for us to see, because the truth of the matter is that when a person looks at the Torah it takes on physical dimensions. The Torah itself speaks in the physical reality of the world. It tells us that if one ox goes another ox, then this is the halacha. It tells us not to wear shatness. The Torah tells us how to keep kosher. So the nature of the Torah, which we just described as transcendent, a connection with Hakadosh Baruch Hu Himself, the Torah appears to take on the physical reality of the world, and therefore a person may come to believe chas v'shalom that they're not engaging with Hakadosh Baruch Hu, but they're just engaging, so to speak, with the levush, with the external desires, so to speak.
But not actually Hakadosh Baruch Hu Himself, says the Alter Rebbe, if a person gives a king a hug, and the king is wearing clothing, so then a person would never chas v'shalom say I hugged the king's clothing. If you hugged the king's clothing, that means you hugged the king, and so yes, Hakadosh Baruch Hu's Torah takes on the physical dimensions of this world, but that's the levush. Really, a person has to know that within that lavush is Hakadosh Baruch Hu Himself, and therefore, when a person learns Torah, he's giving the King a hug, not the King's clothing. This is the inner meaning of the Gemara and Shabbos on Peches, the famous Gemara and Shabbos that describes that Moshe Rabbeinu was Oyel Amaram. Moshe Rabbeinu went up to Shamayim to receive the Torah, and of course, the Malachim did not want to give him the Torah. They said, "How could you give the Torah?"
That was created so many thousands of generations before the creation of the world. How could you give it to a yelud isha? How could you give it to a physical human being? Ma enosh ki tizkarenu. Who is this frail man that you've chosen to remember? And of course, we know the Gemara that Moshe Rabbeinu at first did not want to answer because he was afraid of the fire that would come from the mouths of the malachim, but Hakadosh Baruch Hu told him. Don't worry about the malachim. Hold on to the kiseh akvod, and Moshe Rabbeinu continues to argue with the malachim, and he goes through all of the physical things in the Torah, and he says we left Mitzrayim, and we have desires, and we have parents, and we have to use the Torah to answer all of these things that we have, and of course the inner meaning of this Gemara is very simple.
The Malachim were looking at the Torah as it truly is. They were seeing past the lavush, seeing past the clothing, getting to the essence of the Torah. And the essence of the Torah is, of course, Hakadosh Baruch Hu. And so the Malachim were astounded. How could such a Torah come into the world? How could it be received by a yelud isha, by a physical human being? How could that be? But comes along Hakadosh Baruch Hu and he tells Moshe Rabbeinu, don't be afraid of their question. Hold on to the Kisei Hakvod, because a Jew, when he's learning Torah, he has the capacity to transcend the lavush. He can. He's hugging the king, not hugging the king's clothing. And so Moshe Rabbeinu says, the Torah is full of physical things, but isn't that the point?
Going back to our first fundamental principle, what does God desire? God desires to have a dwelling place in our world. Because Hakadosh Baruch Hu desires to have a dwelling place in our world, the Torah takes on the physical properties of our world, and a person can learn Torah and do mitzvahs, and they will be able to reveal Hakadosh Baruch Hu through that Torah. Because the Torah itself, even though it exists here in the physical world, it maintains its inner reality even when it comes down into our world. In that way, says Chassidus, the mystical understanding of our world is that it can be transformed, because underneath the world, hidden, beneath this the physical structure of our world.
Is the reality of Hakadosh Baruch Hu, and it's our job to uncover that reality. How does this relate to the concept of Taurus Eretz Yisrael? We have to understand that the reality that we currently live in is inorganic. Exile is not the natural way of being. And this is difficult sometimes for us to pay attention to, because naturally we've become so accustomed to living in this world that we think this is the appropriate way of living. We think this is the way it's supposed to be. For example, if let's say there's a person who has put on a tremendous amount of weight, and they eat. And they think that a serving size is nine by thirteen. Some people know how to eat brownies by the half. I don't know if you've ever had the opportunity to watch people eat cake. Some people eat half a piece at a time. They still go through the entire nine by thirteen, but they eat it half a piece at a time. And then there are some people that mamish know how to take down an entire nine by thirteen. They just know how to plow through an entire pie of pizza. So when that person has a salad.
It's an inorganic experience. They're sitting down with the salad, and they're like, 'This not delicious. This not this salad is not covered in chocolate. This not a like you know, when the boys from yeshiva come over for Shabbos, my wife makes taco salad. Taco salad does not have a din of a salad. If there's chips in the salad, and there's meat in the salad, and there's mayonnaise and ketchup in the salad. That's a hamburger without the bun. It's not a. It doesn't have a din of a salad. And there are some people that they can't understand why anyone in their right mind would ever want to have a salad. I count myself among these people. Though today everybody is obsessed with kale, something about the world. Everybody wants to have a kale smoothie. I once tried to have a kale smoothie. It was the nastiest thing I ever had in my entire life. And there are some people that are very healthy people.
And they eat their carrots, they eat their vegetables, and the notion to them of trying to eat an entire tray of brownies is disgusting to them. What's the difference between these two people? The truth of the matter is that we can teach our bodies to behave in an inorganic fashion. We can teach our bodies to eat disgusting food, and we will become accustomed to eating in that fashion, but it's not the right way of living, and the body rebels against it. The body gets sick. It's not a pleasant experience for the body, and this is true about gullus as well. Just because we've become accustomed to gullus does not mean that this is the organic way that a Jew is meant to live.
We have become so accustomed to gullis that it is part of the gullis itself, that we think to ourselves, this is the way it's supposed to be, but it's not supposed to be this way. A Jew is meant to live in Eretz Israel. A Jew is meant to learn the Torah of Eretz Israel, and what happens? When a Jew lives in Eretz Israel and learns the Torah of Eretz Israel in the Zman of Geula, what happens? What changes in the world? Eretz Israel is a beacon of light. Eretz Israel is meant to illuminate the entire world. If all of Am Yisrael was in Eretz Israel, learning Torah, Torah Yisrael, specifically the Torah of Eretz Yisrael.
So by its very nature, the world would be changed because of it. Eretz Yisrael would become a shining beacon of light that would show the entire world that there is a Rebbe Neshollem hidden beneath the surface, and it would be such an exceptionally powerful light that it would not be possible for a person not to recognize Hakadosh Baruch Hu in this world. It would not be possible for a person to spend their time pursuing nonsense, but as the Rambam says, in the times of Mashiach, we will all be consumed with the knowledge of God. This is what we will do, and this is meant to happen in Eretz Yisrael. A part of the Geulah process is a return to Eretz Yisrael, because since our job is to bring Hakadosh Baruch Hu down into this world, we have to recognize.
That there are places where it's more manifest and less manifest, and as Chazal say, we want to turn the entire world into Eretz Yisrael. We want to turn all of Eretz Yisrael into Yerushalayim. We want to turn all of Yerushalayim into the Beis Hamikdash, and all the Beis Hamikdash into the Kodesh Hakodashim. We want there to be an unbelievable hafatzla, an outpouring of godliness in the world, so that the entire world becomes a place that's comfortable for Hakadosh Baruch Hu. This is the nature of Eretz Yisrael, and specifically, this is the nature of the Torah of Eretz Yisrael. The Torah of Eretz Yisrael is not just another Torah. It's not, of course, it's the same Torah that Moshe Rabbeinu received on Har Sinai, of course. But when a person learns Torah in Eretz Yisrael, the manifestation of Hakadosh Baruch Hu is clearer.
And this is the inner reality of what it means, Avira de Eretz Yisrael Machkim, that the air of Eretz Yisrael makes a person wise, because you're connected to the essence of the Torah. You're not just connected to the external, but a person knows how to see the external and the internal as one shiluv. This is the golden Torah of Eretz Yisrael, even greater than gold. And when could you imagine what it would look like in the world? If Am Yisrael returns to Eretz Yisrael and hopefully Bemirab Yaminu Amin, if we return in the times of Mashiach, and everybody in Eretz Yisrael, Beis Roshem, will be working on following the ways of Hakadosh Baruch Hu, and will be learning the Torah of Eretz Yisrael, will be connecting deeply to Eretz Yisrael. How could the world maintain in the face of such a beacon of light? How could the world maintain its worldliness without revealing?
It's inner godliness. It would be impossible. I want to share with you two quick stories as we finish up here tonight. One story. You'll forgive me. I don't remember the name of the rebbe. I'm not really sure it matters. A chassidishemaisa. The names don't matter. It's the message of the story. As one of my rebbeim told me, the story is true, even if it's not true, and even if it's true. There was a Chasidish Rebbe who was in Eretz Israel. He was in Poland, and one of the Chasidim had returned from a trip to Eretz Israel, and he brought with him a bottle of wine. He brought with him a bottle of wine, and he wanted to give this bottle of wine to his Rebbe as a gift. What an unbelievable gift, from the vineyards of Eretz Israel. And the Chasidish Rebbe, he called over his children. He said, "Everybody, come close."
And they couldn't understand why their father came calling them to come close. It's like he'll pour for us. We'll have a little bit of a lechem together. Why do we need to come close? And so they asked their father. They said, 'Tati, why do we need to come close?' And the Rebbe explained because this bottle has a cork in it, and of course the bottle, no bottle of wine is full to the very top. There's that little bit of air that exists between the wine and the cork, and he said we're about to uncork a bottle of wine from Eretz Yisrael, which means that the air, the avira of Eretz Yisrael, is trapped in this bottle of wine. So when I open the cork, when I pull it out, everybody smell because you're gonna be smelling in all the smells of Eretz Yisrael, and the avira of Eretz Yisrael is machkim because we're more deeply connected to Eretz Yisrael, and even though we find ourselves today in Galus, and many people are spread all over the world.
It's so important for a Jew to remember in these times that we belong here in Eretz Israel. This is our destiny. This is where we are meant to be. We are meant to have the clarity that comes in Eretz Israel. There's a clarity here that a person has because we are more deeply connected to the Rebbeinu Shalom in Eretz Israel, and it doesn't matter. Of course, there are amazing makomas of Torah throughout the world. Chas v'shalom. We should never be mezazel in those makomos of Torah, and still, we should feel comfortable saying that the destiny of Klal Yisrael, of Am Yisrael, is in Eretz Yisrael, learning Torah, Yisrael, and that's why so many people, so many boys and girls come to Eretz Yisrael for the year to yeshiva and to seminary, and something amazing happens.
It's not just the din that they're getting away from their families and they're growing up. If we took you to Uganda for the year, it would not be the same. There's something about Eretz Yisrael. This is the place where Hakadosh Baruch Hu's presence is clearly manifest. And so I want to share with you just to finish up a beautiful story. There's a park near my house. And unfortunately, the park on Friday night is not the most kosher environment. And some of the chaver over there that are not so much keeping Shabbos, they hang out in the park. And a very dear friend of mine is a social worker in the neighborhood. He told me this story. There is a police officer who's an undercover cop. Everybody knows he's there, but there's an undercover cop that sits in the car on Shabbos and he's watching. He shimer on the park. He's watching the park. And his wife was chazaras betshuva. His wife did tshuva.
And she became an observant woman, but he himself has not done tshuva and he's still not keeping Shabbos, and so he sits in his car every single Shabbos. His wife said to him, "If you're going to be in your car on Shabbos, I can understand because at least you're protecting people, but you shouldn't smoke. You shouldn't smoke on Shabbos. A lot of Israelis, Lo Alenu, they smoke, so if you're going to be in your car, fine, but at least don't smoke." So the guy was makabul on himself. He's not going to smoke on Shabbos. So what do you do if you can't smoke for twenty five hours, and you're Israeli? So you eat mountains and mountains of garinim, mountains and mountains of garinim. Right outside of this guy's car, he has his window open, and you could see there's a mountain of garinim that built up over the course of a couple of hours while he's sitting there. One time.
He was walking through the park doing his patrol, and one of the kids there who wasn't keeping Shabbos was sitting there on Shabbos and he was smoking, and he was leaning up against the wall, and he said to this cop, "Achii, my brother, do you have a light?" And he said it like smirking, like he like, you and I we don't keep Shabbos, and the undercover cop he got so upset at him, he threw him up against the wall. And he said to him, "Hey, maybe we don't keep Shabbos, but we're not proud of the fact that we don't keep Shabbos. We're not proud of the fact that we don't keep Shabbos. The true story. Maybe we don't keep Shabbos, but we're not proud of the fact that we don't keep Shabbos. I thought to myself, what an unbelievable story. Here's a guy who's not keeping Shabbos, but he's so deeply connected. Where does that connection come from?"
For our brothers and sisters in the diaspora, who were had did not have the privilege of growing up as observant Jews, they don't feel the same way necessarily. Some of them do, but many of them do not. I was very blessed in my life to come from a family. Both of my parents made heroic journeys. They're both balei tshuva. Most of the people in my family, growing up, were not Orthodox. They were not observant Jews, and many of them have begun to marry out. And they don't necessarily feel the same passion for Yiddishkeit that their parents did, and unfortunately, it seems al pidarech ateva that their children will not feel that passion either. But in Eretz Israel, it's different. In Eretz Israel, a Jew who is not observant could be deeply connected. I'm embarrassed to say that sometimes the cab driver who's not wearing a yarmulke, he might be more connected to Hakadosh Baruch Hu than I am. You walk into their cab and they're sitting there saying to him.
With Israeli taxi drivers, I understand why they're saying to him. I also start saying to him when I'm in the back of their car. But the Maisa, they're so deeply connected. Maybe they're not observant, but they're so deeply connected. Where does that come from? It comes from the unique avira of Eretz Yisrael, and the avira of Eretz Yisrael is amazing. But when we take that wisdom and we bring it into Torah, Yisrael, the clear understanding of Hakadosh Baruch Hu, being able to see past the physical, being able to see past the chitzoni, getting to the pneimi, getting to the essence, that is truly Torahs Eretz Yisrael. We are. We don't have the Beis Hamikdash, but we should be so thankful for what we do have. We do have Baruch Hashem the opportunity to come to Eretz Yisrael today, to learn Torahs Eretz Yisrael today. These opportunities we do have.
I want to bless every one of us, and I hope you'll bless me back. That we have the opportunity to meet again in Yerushalayim Yerakodesh, to learn Torah together, to sing together, to daven together, not in social distancing, but in true connection, not only spiritually but also physically, because the Rebbeinu Shlom wants to hear b'tachtanim. And when we have the opportunity to be that beacon of light, to learn Torah in Eretz Yisrael, together with all of Am Yisrael. That will be the harbinger of geula. B'meir Rabbi, amen. O amen.
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