Yitzchak Avinu: The Secret of Techias HaMeisim

These parshas were discussing Yitzchak Avinu >> [clears throat] >> beginning from last week's parsha, which is the later of Yitzchak Avinu. Yitzchak Avinu was the first one, the first Yid that was nimol l'shmona. They had a milah b'zmano. Yitzchak Avinu must connect strongly and deeply to the mitzvah of milah. B'chlal, the birth of Yitzchak in last week's parsha, the parsha begins with Avraham Avinu recovering from milah. What's the connection between Yitzchak Avinu and inyan of milah? The highlight of last week's parsha was I suppose the Akeidas Yitzchak. What's the connection between the idea of the birth of Yitzchak, the Akeidah, and the mitzvah of milah? The Akeidah of Yitzchak is something that we mention strongly numerous times in the Yamim Noraim, Rosh Hashanah and Yom Kippur. At times when Yidden are doing teshuvah, we beg and we ask Hashem to remember the Akeidas Yitzchak. What's the connection between davka the Akeidas Yitzchak? Of course, we want to we want to work up z'chusim, we want to remember we want Hashem to remember the z'chusim for Klal Yisrael in the Yamim Noraim. But it's deeper than that. There's a special kesher between the inyan of Akeidah and the z'manim of teshuvah. And the mahalach is the following. Defining Yitzchak Avinu, Yitzchak Avinu is the essence of techiyas hameisim. Yitzchak Avinu is the essence of the power of techiyas hameisim, of drawing [snorts] chaim bringing chaim down to makom hamisa. In fact, the Sefarim say that at the Akeidah, Yitzchak Avinu experienced a literal techiyas hameisim, a literal techiyas hameisim. It was a matzav of parchas haneshama as the neshama left him. And some some Sefarim say that his neshama left him for a period of time. And he experienced the techiyas hameisim. The essence of Yitzchak Avinu is the essence of techiyas hameisim. The word Yitzchak spells keitz chai, the chaim of keitz, the chaim of the end of all days, of the kids say I'm home, which is Krias Hamesim. Yitzchak represents Middas Hagvurah. Atah Gibor Olam Hashem, Mechaye Meisim Atah. Middas Hagvurah, Middas Hadin, is the Middah that brings on Krias Hamesim. The three Regalim, Pesach, Shavuos, and Sukkos, correspond to the Gimmel Avos, Avraham, Yitzchak, and Yaakov, which means that Chag Hashavuos corresponds to Yitzchak Avinu. Why? Because Yitzchak Avinu has the Koach to bring down Krias Hamesim. What happened when on Shavuos, on Mattan Torah, when we heard Hashem speaking to us, we also experienced a Parsha Nishmasan, and Chazal say that Hakadosh Baruchu brought us back to life with a Tal Shel Techiyah, the dew of Krias Hamesim. Mattan Torah was it was actually an experience of the whole Klal Yisrael of Krias Hamesim. And therefore, we draw the Koach of Krias Hamesim from the first experience of Krias Hamesim, which took place at the Akeidah with Yitzchak Avinu. So, therefore, Yitzchak corresponds to Chag Hashavuos. Yitzchak Avinu wasn't Yitzchak Avinu wasn't allowed wasn't allowed to leave Eretz Yisrael. Why? The reason may be because Eretz Yisrael is the Eretz of Krias Hamesim. It's Halichah Lifnei the Lifnei Hashem Ba'aretz HaChaim. Le'olam Yeshu Arts. The Gemara says at the end of Kesubos that the Meisim Shebechutz La'aretz Einam Chaim. Krias Hamesim there's no Krias Hamesim Bechutz La'aretz. This cave, these tunnels, and the and the the Meisim Shebechutz La'aretz have to roll, have to come first to Eretz Yisrael, and then there's Krias Hamesim. Eretz Yisrael is the land of Krias Hamesim, and there cannot be Krias Hamesim before in Chutz La'aretz. So, Eretz Yisrael is Krias Hamesim. Yitzchak is in essence Krias Hamesim. So, Yitzchak cannot leave Eretz Yisrael. Krias Hamesim cannot leave Eretz Yisrael. Eretz Yisrael is the land of Krias Hamesim, and there cannot be an essence of Krias Hamesim Bechutz La'aretz. So, Yitzchak, who is the essence of Krias Hamesim, cannot go to Chutz La'aretz. This defines Yitzchak Avinu, the Koach to bring Chaim down to Makom Hamisa, and to create a Krias Hamesim. This is really the connection between the Akeda and the chuva that we're busy with in Yom Kippur and Rosh Hashanah and Yom Kippur. Hazal say ain nohash maysim ela ha chet maysim. Sin kills. Sin brings maysim. The famous Yerushalmi Makos shalu le chochma shalu le nevuah. What's the fate of a sinner? Movis death. Thomas. In other words, a maysim a chet is a maysim. If chet is maysim, then chuva is in essence tichiyas hamaysim. Chuva is in essence tichiyas hamaysim. A lot of baalei chuva testify that when they became religious, they became from, they felt mamish tichiyas hamaysim. They felt like a new life. Mamish tichiyas hamaysim. On Yom Kippur and Rosh Hashanah, we're busy with tichiyas hamaysim. We're busy with chuva and chuva is tichiyas hamaysim. And that's why we mention the Akeda numerous times because again, the origin of tichiyas hamaysim, the first time we see the experience of tichiyas hamaysim is by the Akedas Yitzchak. We remember the Akedas Yitzchak. We remember Yitzchak and the Akedas Yitzchak because they are the origins of tichiyas hamaysim. And chuva is the origin of tichiyas hamaysim. This explains the connection between Yitzchak, the strong connection with Yitzchak, the mitzvah of bris milah. Milah is very much shmini. Shmini is also love is tichiyas hamaysim. The pasuk says, we've quoted it often, ragla'ha yordos movis. The ragla'im go down to death. The ragla'im, the lower part of the person has to do connects to the inyan of maysim. The mitzvah of milah that's performed bein ragla'im is like the tichiyas hamaysim of the ragla'im. It's like the tichiyas hamaysim of the ragla'im. So, that's why Yosef HaTzaddik also we see an essence of tichiyas hamaysim with him. Yosef HaTzaddik is milah is kedushas ha'bris. In Yosef HaTzaddik, there's a bchina of maysim, ach tov tov Yosef, and there's a bchina of chaim, ohr Yosef chaim, which means ohr Yosef chaim means he was always alive, which means that refers represents the kisu d'chiyuasa that even when a person is in a in a bchina of maysim, of tov tov Yosef, there still is a kisu d'chiyuasa, still is a chaim and from that chaim becomes the tichiyas hamaysim. So, mitzvas milah brings to the Raglaim. And Joseph Sadiq, he's the beginning of also the beginning of Simcha Mason. This is why on Sukkot is Simcha Mason. Rosh Hashanah and Kippur we do Teshuvah. Teshuvah we experience Simcha Mason. Misa brings Etza, sadness. Simcha Mason is the greatest Simcha. It's taking us out of the sadness of the Etza of Misa. And it's Simcha Mason that brings us Heim, which is Simcha. So, that's why after Rosh Hashanah and Kippur, after we do a Teshuvah Shleima, we enter Sukkot. Sukkot is Simcha Mason. Sukkot is that feeling of Simcha Mason. Sukkot is that feeling that Ba'alei Teshuvah share and express that they feel that Simcha Mason. They're so happy. And that's why Mila also expresses Simcha. Kol Mitzvah Shekiblu Yisrael B'Simcha. Sos Simcha Yisrael B'Simcha refers to Mila. Simcha Mason brings on Simcha. Kriyas Yam Suf was B'Zchus Yosef HaTzaddik. Hayom Rav Hayonah Maro Aroynei Shel Yosef. The sea split. The Yam Suf split B'Zchus Yosef. What happened? What did they sing? Az Yashir. Says Rashi, Mikain Remez L'Simcha Mason NaToyrah. They were at They were The The Kriyas Yam Suf was Mamish Simcha Mason. Klal Yisrael said, "Amilyan Kvarim B'Mitzrayim." It was certain death. There was no hope. There was nowhere to go. There was nowhere to turn. There was Amilyan Kvarim. Why do we need to be buried in the Midbar?" It was a Mitzvah of death. The The Kriyas Yam Suf was a Simcha Mason. Therefore, Az Yashir Mikain Remez L'Simcha Mason NaToyrah. And that's B'Zchus Yosef HaTzaddik represents this Inyan of Simcha Mason. So, that That ties together the the the the the Sugya of the Akeidah of Yitzchak of Yitzchak being Nimol L'Shmonah of the beginning of Parshas of last week's Parsha of Avraham Avinu is recovering from Mrs. Mila. It's all an introduction to the Simcha Mason that's experienced when Yitzchak is born. This Nukuda of Simcha Mason is the is the Nukuda that separates us from the If Simcha Mason means that he a Yid that a Yid a Yid can draw chaim into meisa, the are just the opposite. They draw meisa into chaim. Chazal say rishaim b'chaim k'ruim meisim. They bring chaim down into meisa. We bring chaim into They sorry, they bring meisa into chaim. We bring chaim into meisa and they bring meisa into chaim. That's the havdalah between us and the Meila the havdalah as the Mishnah says in the Torah. And and meila chais ameisem. And this is the havdalah between us and the Parshas Noach is the parsha of Bnei Noach, the Lech L'cha begins Yidden. The difference between them is the Indian aside of chais ameisem. And that's why the last pasuk, the last words of Parshas Noach, "V'yomois Terach b'Charan." And Rashi says there Terach hadn't died yet. Why does the pasuk say "V'yomois Terach b'Charan"? And these are the last three words in par of Parshas Noach. Rashi answers [snorts] to teach us rishaim b'chaim k'ruim meisim. Rishaim b'chaim k'ruim meisim. And this is the havdalah, the bridge between Noach and Lech L'cha. A Yid has a koach to bring chaim down into makom ameisah. Which means that even if he a Yid had a had a day had a bad day, had a yerida, had a day where he experienced meisa, he experienced raglei Yordei Meisim, he experienced a yerida which is really an essence of meisa. Nevertheless, a Yid has a koach to bring chaim into the meisa, to be m'chazek himself, and to bring chaim into that makom ameisah. A when things go wrong, it's they're done. A Yid can always refresh himself and bring a new essence of chaim into the meisa, which "V'yazchu chaim atzei hashaleim t'yeim shekolu shabbos u'minucha l'chaim olam." And which "V'yazchu t'experience chais ameisem speedily in our days m'heira b'yameinu, amen."