Pesach Sheini: How To Make Rebbi Meir Baal Haness Part of Our Soul

Okay, welcome everyone to our to the Khabura. Not a Khabura, the Khabura. Where uh usually learn Torah and Davara, but we're going to use tonight Torah and Davara as a springboard to talk about Pesach Sheni. And of course, Reb Meir Baal Haness Zechuso Yagen Aleinu. In Torah and Davara in perek aleph the Torah and Davara says that describing one of the middos of Hakadosh Baruch Hu is L'she'eiris Nachalaso. L'she'eiris Nachalaso. That's Mi K'El Kamochah nosei avon v'over al pesha L'she'eiris Nachalaso. It's middah number four. What is the middah of L'she'eiris Nachalaso? The Ramak explains L'she'eiris Nachalaso means Hashem considers us she'er basar mamash. He considers us like a blood relative. What are the ramifications of Hashem considering us a blood relative? That when we're in pain, Hashem experiences pain. Hashem is pained when we're in pain. When when something hurts us, it hurts Hashem. He's literally part of our flesh. That's the middah. And therefore the Torah and Davara explains that we should feel this way about other Jews. We should feel they're our brothers, they're part of us, they're they're our flesh. And Hashem sometimes says, "How could I hurt them? How could I punish them? They're she'er basar with me." Now, Reb Meir has a similar teaching. Reb Meir's teaching of course is that no matter what the situation is, the Jewish people are always considered the beloved children of Hashem. It's well known Reb Meir teaches in the Gemara in Kiddushin daf lamed vav, Reb Meir says, "Bein kach u'vehein kach nikra'im banim." We're always considered the beloved children of Hashem. So, in the in the sefer we point out it's on page 24 in footnote six that Reb Meir then is L'shitoso. Think about it. The Torah and Davara says, "What does it mean that Hashem is L'she'eiris Nachalaso?" She'eiris Nachalaso is he feels he's a blood relative to us so that when we're in pain, Hashem experiences pain. You know Reb Meir says in Gemara in Sanhedrin says amud aleph in the name of Reb Meir, when a Jew is b'tzara, Hashem says, "Kolani mei'roshi, kolani mizra'i." My head hurts, my arm hurts. By the way, the Nefesh HaChaim explains, "Why does Hashem say that when we're in pain his head hurts and his arm hurts?" Tefillin. Because excellent. The Jewish people are the tefillin of Hashem. The Gemara says the Jewish people are God's tefillin. What does it say in Hashem's tefillin? Shema Yisrael Mi K'Amcha Yisrael Echad Ba'aretz. We're God's tefillin. So when we're in pain, Hashem says, "My head hurts, my arm hurts." Meaning my tefillin hurts. What about someone who's being killed by Mrs. Goldstein? Is this one of the things that are like a Russian? Even a Russian. Reb Meir says no matter what, "Kolani mei'roshi, kolani mizra'i." This is Reb Meir L'shitoso who says we're always considered the beloved children of Hashem. So tonight is Pesach Sheni. And one of the [snorts] basic questions is traditionally the life and the yahrtzeit of Reb Meir is commemorated on Pesach Sheni even though historically there is no evidence that Reb Meir passed away on Pesach Sheni. It's not like we have a mesorah that he passed away on Pesach Sheni. Uh in fact, if you do if you research the history, the Sdei Chemed writes that the minhag sort of just developed and he even wrote to the Chachmei Teveria, "What do you Why are you commemorating Reb Meir's yahrtzeit on Pesach Sheni?" And they basically said, "Because last year we built a new shul and it was on Pesach Sheni and uh they built the new shul on the kever of Reb Meir and everybody came to the new Beit Midrash. So they said, "You know what? Let's do it again next year." Uh and there were other financial considerations also because people were in the neighborhood for Lag Ba'Omer. So the city of Teveria says, "You know, all the Jews go up north and they only go to Meron and they they invest money in Meron and the city of Meron prospers. What about Teveria? Let's let's have a day in Teveria." So they decided to pick Pesach Sheni cuz they didn't want to pick another day lest people stop saying Tachanun on that day. So they picked a day that there's no Tachanun anyway. And these are some of the sources about how Reb Meir began to become connected to Pesach Sheni. But we all know that there's a principle that Devarim Gedolim Einam B'Mikreh. Great things are never coincidental. And if Hashgacha has has it that we celebrate we commemorate Reb Meir's yahrtzeit on Pesach Sheni, there must be a very deep connection between Reb Meir and Pesach Sheni. You also asked me, "Why of all sefarim this sefer in pocket?" So let's come to that first cuz that's the question of the day. Reb Chaim Palagi writes, "You want to know where?" It's in Mo'ed L'chol Chai. And I'll tell you what page it's on in the sefer. Reb Chaim Palagi writes that we are obligated never to forget about the Tanna Reb Meir Baal Haness. Isn't that unusual? Isn't it >> [clears throat] >> It's on page 26. See? Page 26. It's page 26 in the pocket edition. It's also page 26 in the regular edition. >> [clears throat] >> Reb Chaim Palagi says in Mo'ed L'chol Chai perek chof zayin os ayin vav at all times, second last paragraph, there's an obligation upon us for our minds to be upon him, namely Reb Meir, in all our endeavors and activities. So let's say you're driving uh down the street, you need to be thinking about Reb Meir. You're walking down the block, you have to think about Reb Meir. You're banging a nail into the wall, you have to think about Reb Meir. You're looking for your socks, you should be thinking about Reb Meir, which is very unusual. In Judaism we have we are never obligated to think about any human being. There's no obligation to think about Reb Rebbi Akiva, Reb Tarfon, Reb Gamliel, Reb Elazar ben Azarya, Reb Chanina ben Dosa, Reb Yochanan ben Zakkai, Reb Shimon bar Yochai, even Moshe Rabbenu, there's no chiyuv to think about Moshe Rabbenu. Yet when it comes to Rebbi Meir, Reb Chaim Palagi says we're never allowed to forget about Reb Meir. So, that's one of the reasons why I wanted the sefer to be in pocket. This way people will never forget about Reb Meir. Seriously. So you keep it in your pocket. Fits. And you'll, you know, What is that? Oh, Reb Meir. I have Reb Meir with me. I carry Reb Meir wherever I go. Seriously, that's that's the real reason why I wanted it in pocket size. You put it in your glove compartment. You put it in your your back pocket. You put it in your tefillin bag. Also, looks nice in your tefillin bag. Tallis bag too, you have it. And then you see the city of Teveria. Teveria is called Tov Ro'i. It's It's good to see it. I mentioned when I was in Teveria in January and I was standing in the old cemetery in Teveria over looking at the lush hills of Teveria overlooking the Yam Kinneret. It's one of the most beautiful sites in the world. Anyway, so that's one reason why I wanted it in small to fulfill the words of Reb Chaim Palagi never to forget about the Tanna Reb Meir. Now let's explain why should there be some kind of imperative or encouragement never to forget about Reb Meir? Two reasons. If you look in the Hebrew edition of Elecha Dodi and you open up to the forzats. I'm going to teach you a new word. Forzats is this. This is called forzats. So here it's just a brown page. In the Hebrew edition there is a writing from the Chida. The Chida says like follows. V'hinei yesod musad. That means it's a foundational principle. pinas yakras. The cornerstone principle. Miyom tzeiseinu miMitzrayim ad hayom hazeh. From the day we left Egypt until today. In other words, what is the cornerstone principle of the whole Torah? Right? If I were to ask you, "Please boil down the whole Torah to one principle." And by the way, in the English this is brought on page 23. The Chida. The Chida is found in Rosh Hashanah parshas Behar. You ready? I'll read it to you in English. For it is already known that the precious cornerstone, the foremost foundation for the congregation of Yisrael from Mitzrayim until today, is that Yisrael are children of the living God and that Yisrael are cherished for their called children. In other words, the cornerstone principle of the whole Torah is we are the beloved children of Hashem. The Chida explains the only reason why we have the mitzvah of the Actually, the Ben Ish Chai explains the only reason we have the mitzvah of tzitzis is because we're the children of Hashem. Tzitzis show we're the children of Hashem. How? One way? You have eight knots, five strings. What does that add up to? Any any advanced mathematicians here? Five and eight is 13. Times four? Nearly you're in accounting. They use AI or something. What? 13? What? 52. What's 52? Ben. Elohim. Ben. Elohim? I think so. Not yet. No. Almost. >> Eliyahu? Reb Meir? Eliyahu. Close. 52. Oh, yeah. Yeah. Yeah. Yeah, very good. Very good. Ooh. Two for two. Yeah, you could come back. I told you last time you could come back, you know? >> [clears throat] >> Ben, son, sits at Shul with Ben Hamakom. Tefillin, there's a chapter in here how to put tefillin on Shul with Ben Hamakom. Shabbos, why if a gentile keeps Shabbos they're misah? Cuz Shabbos is the scepter of the king. A regular citizen can't hold the scepter of the king, but we're the princes, we're the son of the king, we could keep Shabbos. The fact that that [clears throat] there's techiyas hameisim, how could Hashem resurrect us? The Chazal say Hashem is a Kohen. The parshas Vayikra talks about this. Hashem is a Kohen. So, how could Hashem resurrect us? You know why? Cuz we're Ben Hamakom. So, all the mitzvos and all the great gifts that Hashem is going to give us, um why did Hashem give us the Torah? It's not fair, the angels are Hashem's neighbor in Shamayim. Dina D'Malchusa says Hashem should give the angels the Torah. No, we're the banim. Ben trumps Dina D'Malchusa. K'mas every single gift Hashem uh ever gave us, it's only because we're Ben Hamakom. So, since the Chida says the cornerstone principle upon which the whole Torah stands is that we're always the beloved children of Hashem, therefore we can never forget about Reb Meir. Reb Meir's teaching upholds the whole Torah. Here's another reason. Another reason is in the end of days Hashem is going to want to bring Mashiach, but the nations of the world are going to say, "Give it, you're going to bring Mashiach to them? They're not better than we are." And the only thing that Hashem is going to have to say to answer is that they but they're my children. Even Mashiach could only come because we're Ben Hamakom. In fact, there's a Yerushalmi that says that Reb Meir says, "I am Mashiach." So, there's a sefer Emes Yaakov that asks, "One thing we know Reb Meir can't be is he can't be Mashiach. Comes from Eisav, you know that? Reb Meir is a descendant of Nero Caesar who comes from Eisav, so he's not from David even. How can he be Mashiach?" What he means is because of his teaching Mashiach could come. The one thing we can never lose focus on is coming of Mashiach. We can't be masiach daas from biyas Mashiach, we always have to be yearning for it. Therefore, we always have to be thinking about the Tanna Reb Meir because it's because of Reb Meir's shita that Mashiach could come. Okay, this is all in the sefer. So, you say, "I want to hear a chiddushim on Reb Meir." So, I want to tell you a chiddush nifla v'nora about Reb Meir that I never said before. Could someone tell me what does it mean that we're Ben Hamakom? What do you mean we're Ben Hamakom? Benim benim benim benim benim Hamakom. It's a song, it's actually a song, yeah? >> [laughter] >> Yeah? What? What? We'll do some other Reb Meir songs at the end. Um what does it mean we're Ben Hamakom? Don't we believe Hashem ani ma'amin b'emunah shleimah she'haboreh yisbarach shmo ein lo guf, v'lo yasigu'hu lo yasigu'hu masigei haguf, he has no He has no physicality. So, what does it mean we're Ben Hamakom? So, we discussed this in the book as well. Take a look on page 33. Look at the Kvod Lag B'Omer. You ready? First of all, Reb Avraham Azulai, a great grandfather of the Chida, he's actually the great great grandfather of the Chida, explains the reason we're called Ben Hamakom more than the nations of the world, what's a son? What does it mean to be a son of a father? Means we have the DNA of a father. Being a child means you biologically have the DNA of the father. A child has his father's attributes and personality. So, too, Klal Yisrael, we so to speak we have the DNA of Hakadosh Baruchu in the sense that our nature is to be pure, to be refined, to run after mitzvos, the middos of Hakadosh Baruchu. And then the Chesed L'Avraham offers another uh explanation. That we're called Ben Hamakom cuz literally we're chelek Hashem, we're a piece of the divine. Our soul is literally a piece of Hakadosh Baruchu. It's as if we have Hashem's spiritual DNA. In other words, what does it mean to be a son, a child? Child means you have the physical DNA of the father. If you go into the blood and you go into the cell and you go into the RNA and the DNA, the the child has the genetic code of the father. So, too, the Jewish people in our soul, our soul is has the DNA of Hakadosh Baruchu. Meaning coursing through our veins coursing through our veins is a divine code. Okay? Who tea- Who teaches that? Who teaches the world that no matter what a Jew does, but our reality, our makeup is divine? The same way we have the physical DNA of our father, we have the spiritual DNA of Hakadosh Baruchu. That's Reb Meir's teaching, that's what Reb Meir brought to the world. Okay? With this we could explain an amazing Gemara in Megillah. You ready for this? This is a chiddush that I had tonight l'kavod Hatan Elaki Reb Meir Baal Haness, l'kavod the seudah gedolah minhag Hamakom to have a seudah gedolah d'basar v'yayin u'mashkin. L'kavod Hatan Elaki Reb Meir Reb Meir Baal Haness. There's a Gemara in Megillah. I think Now, this Gemara is cited in the sefer. The Gemara Megillah says that you're not allowed to write a Megillah shelo min hasefer. You can't write a Megillah by heart. You have to write a Megillah from a previously written Megillah. It's a Gemara Megillah yud ches amud beis. The Gemara cited on page 210 in the pocket edition of Reb Meir Baal Haness, also in the regular edition I can't tell you what page it's on in the Yiddish edition. Or the Spanish? Or the Spanish edition. Or the Russian edition, okay. The Gemara says that you're not allowed to write a Megillah shelo min hasefer. Meaning you have to look at the Megillah and then write. Look at the Megillah, write the Gemara, but it says Reb Meir went to Asia, they had no Megillah, and he wrote it from memory. Says the Gemara, "Shani Reb Meir!" Why? Reb Meir is different. D'mekayem u'vei af pecha yashiru l'negdecha. In Reb Meir, it's different. In Reb Meir, he fulfilled his eyelids look straight ahead. What does that mean? Let's explain. You know, many times in Chazal, at least four times, Chazal say that Reb Meir's sefer Torah was different than our sefer Torah. For example, in Reb Meir's sefer Torah it says vayar Elokim es kol asher asah v'hinei tov me'od. >> [snorts] >> Yeah? Or in Reb Meir's sefer Torah instead of kas noise or with a ayin, it said kas noise or with an aleph. Instead of u'vnei Dan chushim, it said u'ven Dan chushim. Many different Chazal point out discrepancies in the sefer Torah of Reb Meir. Well, then what? Then Reb Meir's sefer Torah was pasul. No. This wasn't actually Reb Meir's sefer Torah. You see, Reb Meir, the sefer Torah was inscribed on his heart. So, it doesn't mean actually in Reb Meir's aron they had a special sefer Torah and there were discrepancies in the sefer Torah that didn't appear in a regular sefer Torah. Reb Meir mastered the Torah to such a great extent that it was as if the sefer Torah was written on his heart. It was kasveim al luach libi, it was written on his heart. So, when Reb Meir wrote a Megillah, he didn't write it from memory. Memory means you have to remember what it says, but if it's etched on your heart, so he's not remembering, he's reading it. He's reading it from a sefer Torah. Which sefer Torah? The sefer Torah written on his heart. So, I want to say, you ready for this? Fasten your seatbelts. Why was it the only person in history that was so connected to Torah that the Torah was literally coursing through his veins? It was It was written in his blood. Was Reb Meir, why? Cuz since Hakadosh Baruchu and the Torah are one, and Reb Meir taught the world that we literally have the DNA of Hakadosh Baruchu in us, that our our bodies, our souls have in them inscribed the genetic code of Hakadosh Baruchu. Right? Reb Meir says that we're Ben Hamakom. What does it mean we're Ben Hamakom? That it's literally written in on our material that we're made of, the divine code, the genetic code of Hashem is in us. Well, what is the genetic code of Hashem? It's Hak- It's Oraisa v'Kudsha Brichu Chad Well, if Hakadosh Baruchu's genetic code is in our spiritual DNA, then within us is also the Torah is written on us. So, that was niska'yem in Reb Meir more than anybody cuz Reb Meir was the one who taught the world that that we are the beloved children of Hashem to the extent that Hashem's genetic code is written in us. It's in our blood. It's in our genetic makeup. So, the Torah is also in our genetic makeup. So, which means then that nobody remembered Torah like Reb Meir. Ready for this Hadush? Says the Mishna Pirkei Avot is in Perek Gimmel Mishna Yud, Kol Hashocheach Davar Echad Mimishnasav, anyone who forgets something from his learning, Ma'aleh Alav Hakasuv Ke'ilu Miskayev B'Nafsho, it's considered like you're liable for your own soul. Shenemar, Rak Hishamer L'cha U'Shmor Nafshecha Me'od, guard your soul, Pen Tishkach Davar Asher Ra'u Einecha, if you forget any of your learning, you're liable. And then the Mishna says, "But what if it was too overwhelming and it just slipped out?" Okay, then then you're exempt. Says Rebbeinu Yonah, "Why are you liable if you forget your learning? If you forget your learning, you forgot your learning. Isn't it an ones? What what should the guy have done? Why can't he say, you know, I don't have such a great memory?" Says Rebbeinu Yonah, you should have reviewed your learning again and again and again and again all day long to the point that you're not able to forget it. You know, if you constantly review something, you won't be able to forget it. Who which Tanna is the author of this Mishna that the learning has to be so in permanently inscribed on your heart that you'll never ever forget it? What a shocker. Reb Dostai B'Rebbi Yanai Mishum Rebbi Meir Omer, Kol Hashocheach, who teaches Kol Yisrael about the importance of learning in a way that it's not possible to forget? That's Reb Meir. I would say it's Reb Meir L'Shitasei. Reb Meir mastered the Torah that it was literally inscribed on his heart, so he could he couldn't forget it. He couldn't forget it. And this is one of the reasons that Ben Yehoyada says that Reb Meir was buried standing up. Most people are buried lying down. It's much more comfortable. It's so much more comfortable to be buried lying down. It's hard to stand for so long. But Reb Meir is buried standing up. You know why? Says the Ben Yehoyada, because his merit stands for the Jewish people until the great day of the coming of Mashiach. So, this connects back to Tomer Devorah, the fourth Middah, L'She'eirus Nachalaso, that Hashem literally considers us His flesh. And according to Reb Meir, we are His flesh. Bein Kach U'Bein Kach Nikra'im Banim LaMakom. What does it have to do with Pesach Sheini? Very simple. If we were just Hashem's friends, or subjects, so if we veer off, then we could we could disappear, and we could become disconnected, and we become severed, and maybe there's no there's no longer another opportunity. There's never a second chance. Maybe there won't be another chance. But according to Reb Meir, no matter what happens, Bein Kach U'Bein Kach Nikra'im Banim, we're always considered the beloved children of Hashem. So, there's always a second chance. And that's Pesach Sheini. Pesach Sheini teaches us, no matter what happened, you were Tamei the first time, you were too far the first time, don't worry about it. You could do it. We'll give you another opportunity. That's another connection between Reb Meir and the great day of Pesach Sheini. That's why, one last idea, when we lose something, we invoke the the mention of Reb Meir Ba'al Haness. You lose your socks? You lose your glasses? You lose your toothbrush? You could always find it. Why? Maybe it's farfal, maybe you'll never find it. Nah. In the world of Reb Meir, in the spiritual world of Reb Meir, you're never lost. You could always come back. The spiritual world is reflection the physical world is reflection of the spiritual world. So, if in the spiritual world nothing is ever lost according to Reb Meir, you could always make a comeback, then your car keys could also make a comeback, and your toothbrush could make a comeback. So, that's perhaps the reason why Reb Meir is connected to Pesach Sheini. Okay. And now, we will