Sep 7, 2026 · 11 min · 6 segments
Send us Fan Mail Lezecher Nishmas Rav Avrohom Nesanel ben Shlomo
Shimmy BirenhakGuest
So that our zichrain, our remembrance should come before HaKadosh Baruch Hu good.
It's going to rise, these malchiyas and zichrainis is going to rise with the sheifer.
The vehicle for this intelligence, for this Malchis and Zichronis, that's going up, is thought that it should be something intelligent going up.
But when the vehicle for these intelligent thoughts is something that seemingly has no intelligence at all, like a coil, a sound doesn't say anything.
So why is the vehicle, why is that, why is the shayfer the vehicle for what we say lefnei haKadosh Baruch Hu? Now, the cornerstone of Zichronios is HaKadosh Yitzchak, as the Gemara says, The Shafer reminds us of HaKadosh Baruch Hu, it reminds HaKadosh Baruch Hu of HaKadosh Yitzchak, and he considers it as, as if we ourselves bound ourselves to the Mizbeach and did the HaKadah.
The defendant shouldn't be the prosecutor, the prosecutor can't be the defendant.
That's why we don't use a shayfer of a cow, because it reminds us of the Chet Ha'Egel.
Zakt, the reshiva, he said in the name of Rav Hutner, he said, l'cheira, There's nothing greater than this.
There's nothing greater than this idea of taking something ra, like the ched ha'egel, and making it toiv with a sheifer.
Why can't the very thing that represents the ched, the ha'egel, the cow's horn, become the very thing that represents tshuva.
Wouldn't that take it to such another level? So he said that Rav Hutner explained that there are two different worlds.
The world of b'chutz is a world of taruvus, where there is toivim where there is ra.
In that world, taking something bad and transforming it into something good is something tremendous.
But there is another world, the world of bifnim, lifnim, a world of absolute purity.
So that our zichrain, our remembrance should come before HaKadosh Baruch Hu good.
It's going to rise, these malchiyas and zichrainis is going to rise with the sheifer.
The vehicle for this intelligence, for this Malchis and Zichronis, that's going up, is thought that it should be something intelligent going up.
But when the vehicle for these intelligent thoughts is something that seemingly has no intelligence at all, like a coil, a sound doesn't say anything.
So why is the vehicle, why is that, why is the shayfer the vehicle for what we say lefnei haKadosh Baruch Hu? Now, the cornerstone of Zichronios is HaKadosh Yitzchak, as the Gemara says, The Shafer reminds us of HaKadosh Baruch Hu, it reminds HaKadosh Baruch Hu of HaKadosh Yitzchak, and he considers it as, as if we ourselves bound ourselves to the Mizbeach and did the HaKadah.
The defendant shouldn't be the prosecutor, the prosecutor can't be the defendant.
That's why we don't use a shayfer of a cow, because it reminds us of the Chet Ha'Egel.
Zakt, the reshiva, he said in the name of Rav Hutner, he said, l'cheira, There's nothing greater than this.
There's nothing greater than this idea of taking something ra, like the ched ha'egel, and making it toiv with a sheifer.
Why can't the very thing that represents the ched, the ha'egel, the cow's horn, become the very thing that represents tshuva.
Wouldn't that take it to such another level? So he said that Rav Hutner explained that there are two different worlds.
The world of b'chutz is a world of taruvus, where there is toivim where there is ra.
In that world, taking something bad and transforming it into something good is something tremendous.
But there is another world, the world of bifnim, lifnim, a world of absolute purity.
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