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Rabbi Moshe Haber Path of the Just The Responsibility of Spiritual Leaders as Sources of Merit · Rabbi Moshe Haber - Daily Mussar/Weekly Perasha

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  9:00 and 4:10 we have this idea that a person who's a Hassid who
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  besides for being conscious and caring and hoping for Kabocha
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  Mayim for the bedroom, it has to be rebuilt for the beauty of
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  Ushalayim. All those things, right?
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  And we all long to go there partially for that reason and
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  and longing for the redemption, which is a misfirement of
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  itself, even if one might say, I can't do it alone, I can't bring
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  the Guild on myself. Still, if you're as seen, you
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  care about it, it bothers you, you want it to be rebuilt, you
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  want to see carve out the Jewish people, et cetera.
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  Another component we said yesterday was being happy,
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  excited and pulling for other friends of yours, other Jewish
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  people, members of the community to grow and getting, you know,
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  we said is that the conversation of the set that came out from
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  Brazil and our community in Panama, other communities, The
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  thrill that we have, the excitement that we have when we
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  compare the old days to now, this then it makes us happy.
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  That fact is because we have this Medava Hasid, we are
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  pulling and wishing for our people to do well.
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  We're happy. When we see you walk into a
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  room, people are sitting and learning.
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  It makes you happy. You're going to do the shoe,
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  it's full. You get excited.
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  You hear about classes that are a big deal.
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  You get thrilled. You know about more schools make
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  for all the collaline, the whole thing.
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  It makes you happy because you see Tada is growing.
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  That's because you have this inside of you that you're a
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  hassid towards Hashem's people, and that's a big thing.
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  So he then says that rabbis and leaders are called the ETS.
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  What does it mean? They're called the tree.
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  They're the source. They're meant to be the source
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  of nourishment. They're also meant to see the
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  source of strength for the people.
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  And they have to, and they have to carry their responsibility.
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  Part of the debate, like we said yesterday, which is should they
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  get involved in community service?
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  Should they not get involved in all this based on this question,
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  they need to be the it's, they need to be there for other
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  people. They can't say I'm too busy, I'm
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  not around this, these, I have my hours, those things, those
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  are all taking you down from being a person who's willing to
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  be the it's Now at the same time, you need to have your own
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  life. You need to have your own
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  family, your own Torah. That's clear.
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  But a person, especially a community person needs to be
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  pulling and be there for other people as the tree that's who
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  you are. Then he says to the Hashem set
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  up the Jewish people is that he gives us Sadiqim Hua Mikapir
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  Sadiqim. The rabbis are meant to atone
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  for the generation. What is that concept?
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  The idea of a Gadola daughter, great man who protects the
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  people, who atones for the people sins, who's there?
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  His spiritual level, his his existence changes the nature of
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  the entire community. What is that concept?
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  Let's see inside together on page 410.
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  But today you'll notice this is the wish, this is the will of
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  Hashem. Umi Kaprim are called Sharma.
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  The God sets it up in a way that the great people, the righteous
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  people bring merit, they bring good zahoot and they also are
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  atonement for the people. The rest of the people who are
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  lower than who are less of a level than them.
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  Hashem set it up that way that he has a little bit of a
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  triangle of a hierarchy of people on top who are there to
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  bring good merit and bring goodwill for other people.
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  We know the concept of love. That unit is a, you know, we
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  shake it and it's a combination, a total of four different
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  species and we say one, right? How's it go?
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  Theatrog represents the one. It's all has a good taste and a
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  good smell that represents Tamir Raham who can learn Torah, has
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  good masin tovim. The hadasim are the ones that
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  have good smell but no taste that represents the person that
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  has good masim and no Torah. The Lula represents the tree of
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  fruit that has the good taste but no smell.
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  That's the one that has good Torah, but not enough masin
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  tovim and of good actions. And the Arava, which is the
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  cheapest and the most basic, has neither, has no smell, no taste.
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  And what do we say? Combine all them together.
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  You take one, the good one, the better ones, and they atone for
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  the other ones. So you say he's out.
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  That happens to be, happens to work out well for the lower
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  level, that they happen to have the higher level there for them.
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  No, God put the world set up the world, and it's such a structure
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  that there are better people for people who are further along,
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  people that said they came and they're there meant to represent
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  those, those to protect those. Well, as I think him and I used
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  to say, the front of Pasuka, actually he said elif la matte,
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  Elif la matte. When it came to fighting the
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  wars. Years ago on Mosheben, I went to
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  fight Mahjan. I took 1000 people per tribe.
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  Everyone, she tells us. He had 1000 people on the
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  battlefield per tribe and 1000 people sitting back and either
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  praying or learning to atone. It's a setup.
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  It's a setup to our structure. It's a structure our community,
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  which is you have those who are actually righteous and they
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  stand there on behalf of those who are not at that level yet.
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  And it's not like it happens to work out well.
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  God created a community with multi colored.
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  He created a community with different levels, and he put in
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  every community a leader, leaders who are there to atone
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  and there to bring this. That's how it's supposed to be.
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  And when someone says it should all be equal, it wasn't meant
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  for all to be equal. It was meant to have leaders and
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  people who rise up and become that source of atonement.
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  And that's what's funny. You may not know what those
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  people are. They might not be the most
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  famous people. They might not be the most
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  clearly identified biggest rabbis, it's simply other people
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  who can be a good source of zahut.
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  The simple Sadiq, the man of assistance, says to elim the
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  different people out there who carry a major degree for our
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  community. That's how it works, that's how
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  Hashem sets it up, right? Shana goes by The Who Hafet,
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  both done and the shame. Hashem is not interested, does
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  not wish for the shame, the people who all call them the
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  shame, people on the lower level of this pyramid of this
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  hierarchy. God doesn't want the people on
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  the bottom of it to go. He wanted to lose.
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  He wants them to have existence, but they don't.
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  Excuse me, on their own, they don't have enough strength and
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  they don't have enough merit to keep themselves going.
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  So Hashem puts them together with other people, together with
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  the righteous. It's not happenstance that there
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  are different colors to our community, that there are
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  different levels. God set it up that way, both for
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  the righteous to do their role and also for the simple people
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  to be carried along by the righteous.
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  It's for their benefit. Hashem wants them to have
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  another chance. Elim mitzvah mutel al hassidim.
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  It's the responsibility of those who are the leaders, Leisha Adel
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  to work azakutan to bring merit UL hapur elohim.
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  Now, if it's the rabbi's job to bring merit and the rabbi job to
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  atone, it also means it's that rabbi, that leader, that great
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  person's job to bring more merit to other people.
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  How do you bring more merit? Enable them to do them in sorts,
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  right? Talk to them about new Allahuat,
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  develop them in classes, make them better people, show them
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  good character. If it's his job to be the one on
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  top, to lead them to pull them along, well, he doesn't just
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  mean pull them along as a leader.
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  It means fill into their lives, merit, give in to their lives,
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  atonement, allow them to exist longer, to remain here for a
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  longer time. If that's the leaders of Job,
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  Hashem wants him to add for other people merits.
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  So when a rabbi brings up a new concept of new halacha, new
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  mitzvah develops his people, he's doing what he has to do and
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  he's lifting those people along and he's allowing this pyramid,
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  the structure of our community to go on.
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  It's not a mistaken structure. It's not by accident, it's by
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  design. Fully as he's telling you, the
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  leader needs to know this is my job, this is what I have to do.
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  I have to pull the people along. And I'm here for that purpose,
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  right? And once I'm here for that
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  purpose, I'm gonna. The big thing is what you
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  realize when I emphasize in this idea that the impairment is by
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  by design, not by accent. If you realize that, you step
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  into your role much more. I've said this many times.
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  In the early days of trying to be a rabbi or getting involved,
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  one of my hardest things was stepping into the role.
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  Which means you don't want to do extra things.
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  You're not sure if you should be doing them.
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  You're not sure if you should be so much acting.
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  So rabbi, like in every area in the old days, a rabbi was a
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  person. Especially in the original
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  community, a rabbi was a person who did it from soup to nuts.
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  He did the Mila, he did the pijana bin, he did the bar
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  mitzvah, he did something else. He also dealt with the later on
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  life things. He was just a bite.
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  That's what the structure rabbi is.
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  He knows I got to be there for all these different things.
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  They still do that. Sure.
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  The question is the halaq hot, the visits, all those things,
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  They still do that today. But the rabbi I says, step into
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  the rule and say this is my job, that's my tahli, that's my
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  purpose. Why could I sham put me in that
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  position so that I can pull them along?
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  That's what it's for. That's it.
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  And you have to have that Kavanaugh.
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  The governments will I talk before all this is a big item.
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  A leader is meant to pray for his kahal.
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  He has to pray for his constituents.
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  It's a very big deal. Part of the big zahoot, part of
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  the of a rabbi. You go to Rabbi, he gives you a
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  what is his? He has a spiritual connection to
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  Hashem because he learns, but he also has the fact that after the
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  people leave, he turns to Hashem and says Hashem, please allow my
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  to be answered. The tifilah of a leader is a
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  very important tifilah. That's why when the rabbi goes
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  long and his amidah and he said Torah sibur, I understand Torah
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  sibur. That's why I passed, you know,
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  wait a month to go on. It's true you can't do tuaraq
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  sibur. You can't bother the kahal and
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  make them wait around. But you should know he's
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  probably praying for the kahal itself.
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  That's what he's doing. A rabbi understands, any leader
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  understands, that their job is to worry about the kahal, to
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  pull them along, to give them merits, right, To pull them
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  along with the tournament. He carries their burden to give
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  them new zuriot by giving them new Allahuat, new concepts, new
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  classes, new ideas. It's his job, right?
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  And to pray for them, he has to pray.
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  He's trying to pray for them as he has to do.
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  Exactly. He has to pray for them.
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  Never say anything he used to make.
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  Anyway, one day I'm sitting inside and pray.
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  Come to the guy to me. Tell who you are.
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  Ali Anna, the grandson of Hakam and Haim.
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  You know, the Rabbat Haim, he used to be my father's best
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  friend, you know, with this. So he says, let me tell you a
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  story. I said what happened, His
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  grandfather come in the hand. One day he got a stroke or
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  something up to the hospital and he was without anything they
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  said, only days. And he was very close to my
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  father. My father was close to him, so
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  my father came to the hospital. He says where is he?
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  He says, what do you want? He says no, I just.
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  Want to give? Him, Oh no, you cannot go.
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  He's intensive care. He cannot breathe.
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  He cannot. And he says no problem.
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  He says he took a handkerchief. He make the he says just put it
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  under his head. Really.
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  OK. After he's telling me you know
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  his grandson, he knows. Right I.
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  Don't know. My father never told me.
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  He didn't hear it from him. He said after half an hour he
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  woke up, he opened his eyes and he says I need to drink.
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  Wow, yeah, he's. Telling me this is that's
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  something. Wow, Yeah, that's how it works.
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  It's. Unbelievable.
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  Let's see how the feet two more I I never admit but.
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  You never even asked him. It wasn't.
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  Your father never told you. OK.
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  And what was your father's role? What was your father's role?
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  He was a rabbi or just a person. Saturn.
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  Oh wow, yeah. Yes, yes, yes, yeah.
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  My father was one of the but he was known in we, we when we were
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  kids. You got sick, you got something.
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  My mother never told us that let's go to the doctor.
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  They says go to your father that he didn't give you.
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  And that was our we. Were.
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  We were. I have older brothers, sure. 14
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  Brother and sister we were. Sure.
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  I remember a bunch of them. Yes.
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  Wow, unbelievable. That's exactly this concept and
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  that that's literally this concept.
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  That is the role the. Powers, you cannot believe it.
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  It's it's how much? And the guy came from nowhere.
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  Wow. Unbelievable.
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  Where does that call come from? Here's the call comes from,
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  comes from is Kedusha. Of course he's catching dasham
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  is Torah. But also his worry.
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  It also came because he visited, because he cared, right?
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  It came because he worried. He visited, he cared, he wanted
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  to go into ICU. It comes from that.
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  That is the in. The.
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  Place. I was with him.
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  I know him from Israel. One day, just OK, I told him
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  this is my father. He says let me tell you a story,
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  let me sit down. He says he went to my father.
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  My father used to read Kardashim every time, all the Kardashim he
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  used to say, what's the story? If you like, sit down.
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  I'll tell you hello. I keep my father says.
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  You know nothing is impressing. He says this.
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  Is that's unbelievable. He says he's saying Kadish,
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  always saying Kadish. He.
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  Says he he except on himself this and.
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  For every person who doesn't have a family member to say
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  Kadish, since the creation of the world, people care, leaders
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  care, and he combined Torah with care.
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  It's unbelievable. Wow, that's exactly this
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  concept. Unbelievable.
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  Yeah. These people, because they
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  dedicated, that's exactly the point, he said.
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  On the on the community, for those who need A and to be there
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  as a defendant to say positive things about the community.
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  These rabbis always talk positive to the community.
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  Why? Because they're talking to
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  right? Exactly.
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  Smoking cigarette on Shabbat, he says.
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  Maybe you forgot that today's, he says, no, no, no, no Rabbi, I
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  know that today is Shabbat. He says.
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  Maybe you forgot that you're not allowed to smoke on Shabbat.
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  He says, Rabbi, I know that it's Shabbat.
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  I know that you're not allowed to to smoke cigarettes in
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  Shabbat and I won't smoke. He looks at this, says look at
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  this, the guy be rather be in a Haddad Shabbat than be a liar.
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  Look, even when he's doesn't want to lie exactly that's.
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  It. That means that a very good
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  rabbi thank you very much. I'm going today, this afternoon,
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  to Israel. Very good.
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  Enjoy it. Like I said, we want to be, we
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  all want to be there. We all want to be there.
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  Really. It should go well.
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  Really. That's beautiful.
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  OK. Thank you.
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  Thank you for the stories. Enjoy it.
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  Thank you. Really.
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  Is that the show? I'll tell you every Shabbat
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  morning, you know, I get up. Early I take.
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  It half an hour. You rather say it's beautiful,
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  Really. It's.
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  Exactly. It's my high enjoying the
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  Seattle vise. Beautiful.
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  Thank you. Excellent.
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  Wow. That is what has great stories
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  to tell you. That's the purpose.
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  Exactly. It's unbelievable.
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  And the purpose of a leader is that not to complain, not to be
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  as other people, not to say I can't believe what the community
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  became. All that stuff, not the
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  opposite. To lift them up, to advocate for
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  them, to pray for them and to be there for them.
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  And if you're doing that, you're doing your job.
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  That's it. Unbelievable like that.
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  It's great. I'll stop with this by the way.