So Rebbe Yochanan, his moment in life hasn't come yet. So don't kill him yet. So Rebbe Yochanan heard the discussion. He heard the Malachei Hashareis talking to Ilfa. And Ilfa didn't. So Rebbe Yochanan turns to Ilfa and says: did you hear anything? Ilfa says: no I didn't hear anything. So Rebbe Yochanan said to himself, so if that's the case, so obviously Malachei Hashareis meant me, they didn't mean Ilfa. So Rebbe Yochanan said to Ilfa: instead of being Mekayeim אפס כי לא יהיה בך אביון, let's be Mekayeim כי לא יחדל אביון מקרב הארץ. So Rebbe Yochanan went back and Ilfa didn't go back. Sure enough as soon as Rebbe Yochanan went back, so the Rosh Yeshiva died and Rebbe Yochanan was appointed Rosh Yeshiva and Shas is full of Rebbe Yochanan and it's not as replete with Ilfa. And he's a kind of subsidiary star. So what's pshat? That's not fair, no? What was the favoritism? How come Rebbe Yochanan, how come they they gave Rebbe Yochanan a hearing aid that he'd be able that he'd be attuned to the sound waves of Malachei Hashareis and they didn't give Ilfa a similar hearing aid? No they were both doing the same, no? They were both Maniach Chayei Olam to be Osek Bechayei Sha'ah, they were both guilty of the same. Ella mai, one of them was needed? So why why should Rebbe Yochanan have been favored? So the teretz is, teretz is Malachei Hashareis didn't give a hearing aid to Rebbe Yochanan. Malachei Hashareis just said. Rebbe Yochanan was obviously troubled. Rebbe Yochanan wasn't at peace with their decision. True, he had taken the initial step, he had left Yeshiva together with Ilfa, but he was bothered by it. He was bothered by it. Ilfa was happy. Ilfa didn't have any second thoughts. Ilfa wasn't torn. He was going off to make his fortune. He wasn't torn. Rebbe Yochanan heard it not because the Malachei Hashareis made it audible to Rebbe Yochanan and made it inaudible to Ilfa. It was equally audible to both. Rebbe Yochanan was attuned to it. Rebbe Yochanan was sensitive to it. Rebbe Yochanan was bothered by it. משל למה הדבר דומה. If a person is if for some reason you're scared, you're on edge, and there's a slight noise, so you jump and you hit the roof. If you're very relaxed and very calm and there's a slight noise, you don't even hear it. You don't even hear it. So the malachim were talking Bekol Demama Daka. Kol Demama Daka, very slight. Rebbe Yochanan was very much on edge. Rebbe Yochanan wasn't happy with his decision. Rebbe Yochanan had done it begrudgingly and still wasn't sure he had made the right decision. He was so much on edge that that slight slight whisper of the Malachei Hashareis he heard. Ilfa, Ilfa was munching away happily. Ilfa was happy with his decision. That slight slight whisper he didn't hear. So it's the same yesod. That conversation was there to be heard, that call was equally went out to Ilfa and Rebbe Yochanan. It wasn't that they made it more audible for Rebbe Yochanan than for Ilfa. But Rebbe Yochanan who was sensitive to looking for Avodas Hashem and that was the only thing on his mind, so he heard the call and Ilfa didn't. Similar idea to this Gemara. The Sfas Emes quotes the Ramban comments that in Parshas Noach, before Hakadosh Baruch Hu spoke to Noach, first the Torah introduces Noach to us. Tells us who Noach is. First the Torah says נח מצא חן בעיני ה. Then it tells that he was a Tzaddik Tamim Bedorosav and את האלהים התהלך נח. And then ויאמר ה לנח בא אתה וכל ביתך אל התבה. Asei Lecha Teiva, before that, Asei Lecha Teiva. The Torah explains why it is, how it is that Hakadosh Baruch Hu is addressing this person. Tells us the background, the context of who Noach was that he merited it. By Avraham Avinu you find no such thing. You find there was a guy Terach and he had three sons and they made nice shidduchim and they moved and then they did this. And who's Avraham Avinu? You don't know from the Chumash who's Avraham Avinu. He had a brother Nachor, he had a brother Haran, he had a father Terach, he had a wife Sarah. And then point blank, out of the blue, Hakadosh Baruch Hu is talking to him. What was how was he zocheh that Hakadosh Baruch Hu should be talking to him? So the Sfas Emes says, the Ramban says what he says. Sfas Emes says no, the teretz is like this. The teretz is like this. What Hakadosh Baruch Hu said to Avraham Avinu, he'd been saying to everyone. everyone for generations. The Torah is being mesaper b'shvacho. Torah's telling you ויאמר ה אל אברם, He said it to Avram also, He said it to Avram, He said it to everyone, but Avraham Avinu heard. Hakadosh Baruch Hu says to everyone, lech lecha meartzecha. All the sefarim say meartziyuscha, rid yourself of all your superficial and your mundane preoccupations, so caught up in pettiness and superficiality. Leave that all behind. Lech lecha meartzecha. Lech lecha, leave that behind and devote your life to avodas Hashem, go seeking the eretz where you'll be closest to Hakadosh Baruch Hu. So that call, Sfas Emes said that went out to everyone. The Torah's telling you who Avraham Avinu was. You know who Avraham Avinu was? Avraham Avinu was the one who heard it. Avraham Avinu was the first one after all those generations who heard the lech lecha meartzecha. He was the one that וילך אברם כאשר דבר אליו ה. It's not that the Torah is omitting the background of who Avraham Avinu is. Adaraba, no, the Torah's telling you gufeh. Hakadosh Baruch Hu didn't show favoritism to Avraham Avinu. It wasn't that Avraham Avinu became great because Hakadosh Baruch Hu revealed Himself to him and said lech lecha, which He didn't do to others. No, His greatness was Hakadosh Baruch Hu says it to everyone. He says it to everyone. He says, what are you busy, everything's material, everything is, you have to make a living, but that's all there is to life, is making a living? Is making a living? Lech lecha meartzecha. No, you have to make a, but that's not what life is about. So lech lecha meartzecha, leave that behind. You live to come closer to Hakadosh Baruch Hu, you live to perfect your neshama. So lech lecha, leave all that artziyus behind אל הארץ אשר אראך. So the Torah's telling you who was Avraham Avinu? Avraham Avinu was the one who finally heard. He was the one who finally heard the lech lecha and וילך אברם כאשר דבר אליו ה. It's the same yesod, it's the same yesod that Torah doesn't overtake you. The effects of davening don't overtake you. במדה שאדם מודד מודדין לו. That's not just true in onshim, it's true in terms of what you gain from ruchniyus. במדה שאדם מודד מודדין לו. Hakadosh Baruch Hu is מלא כל הארץ כבודו, but that doesn't overwhelm you. If you're not looking for it, if you're not sensitive to it, you don't see it at all. And if you don't see it, so you don't get any chizuk from מלא כל הארץ כבודו. And on the contrary, אם תעזבני יום יומים אעזבך, because it's entirely taluy on your initiative, on your initiative. מלא כל הארץ כבודו, if you're looking for it, so then you'll see it, so then you'll see it. And you'll see it, you'll get such a chizuk in your emuna, so then you'll be looking for it even more, you'll be even more conscious of Hakadosh Baruch Hu, so then you'll see even more. Then you see even more. So when you come to daven, so the effects of davening to the extent that you put into the davening. When you study Torah, so to the degree that we invest in talmud Torah, to that degree talmud Torah affects us. And when we experience the world, so מלא כל הארץ כבודו is absolute, is absolute. But to the extent that שויתי ה לנגדי תמיד, to the extent that a person is thinking all the time about inyanei ruchnius, to the extent that a person is thinking all the time about Hakadosh Baruch Hu, that ובם תהיה יראתי על פניכם, so to that extent he sees the מלא כל הארץ כבודו. So it's all taluy on our perception. It's there, but it's only there if we're looking for it, if we'll be sensitive to recognize it. And it's such a yesod gadol in everything, in every maaseh hamitzva, in every, in how you experience the world around you, in how you view everything, that במדה שאדם מודד מודדין לו means even the truth, even your perception and your experience of Hakadosh Baruch Hu is במדה שאדם מודד. במדה שאדם מקיים שויתי ה לנגדי תמיד באותה מדה נגלה לו מלא כל הארץ כבודו,
and only in that mida. And too often we want that it should be reversed. Too often we want that the מלא כל הארץ כבודו, I don't see it, I don't see it. The world seems, everything in life seems very secular. The answer is, if everything in life seems very secular to me, it's because I'm approaching it from a very secular perspective. And if I were to approach with a שויתי השם לנגדי תמיד, so then I would takeh see the מלא כל הארץ כבודו.