Find the first transcription here. This post transcribes a damaged section of the video, and includes two speakers’ partial speeches.
[A Yiddish introduction explaining that unfortunately, not everyone understands Yiddish and therefore large portions of the program will be in English. Switch to English at 00:17:31]
At this time, we would like to welcome all acheinu bnei yisroel (our brothers sons of israel), bruchim, habayim bshem hashem (welcome in god’s name).
We have gathered here with a single and only one-focus purpose – we’re here to proclaim as one klal yisroel (community of jews) in the strongest way possible, how much we yearn for direction from our gedolei yisroel (Jewish great ones) how to strengthen ourselves in something so dear to us – our kedushas yisroel (Jewish holiness) b’chlal (in general / communally) and b’frat (in the specifics / individually), how we transfer and get siyatta d’shmaya (heaven’s help) to pass this on to the generations, to our children; to continue the golden chain that started from Sinai with the mesorah tehorah (pure tradition).
At the same time, we must acknowledge those who may be geographically distant from us but are close to our hearts. There are over 50 sites throughout the globe that have tuned in with us – they’ve joined us through live satellites, and we welcome us – them as well, to our ma’amad (standing / event).
The tircha (effort) in coming, rabosai (gentlemen), wasn’t easy. But it’s an announcement – it’s a way that we take part and show who we are: We are the am kadosh (holy nation) who yearn for kedusha (holiness), we’re committed to kedusha with mesiras nefesh (sacrifice), and we’re willing to accept responsibility of guarding it at all costs.
There are those of us who may find slight discomfort with parts of the program they do not understand, but the Mashgiach [a reference to the mashgiach of Lakewood, Rabbi Matisyohu Salomon] told us that what we hear here today is secondary. The primary tachlis (purpose) is that we came together, we showed that we’re one, we showed that we’re here together. There’s no language barrier
[damaged audio and video 0:19:25-0:25:42, the following is an approximation. unclear to me when the speaker switches, but when the audio and video come back, it’s a different speaker]
between klal yisroel, we’re totally totally united and unified – ke’ish echad b’lev ached (like one man with one heart) – never again do we have a record of such unity as the moment of ma’amad har Sinai (standing at Mt. Sinai). In the shabosdige zemiros (songs traditionally sung on shabbos / shabbat) – “uba’u chulam bi’vris yachad” – they all came together bi’vris – in the covenant with hakadosh baruch hu (the holy one blessed be he) – why? “Na’aseh v’nishma amru k’echad” (they said “we will do and we will listen” as one). The Brisker Rav explains: Nishma – understanding, grasping, internalizing – every one of the shishim ribo – every one of the six hundred thousand – and every one of us – we have our own mind, our own intellect, our own feelings, our own instincts – how we internalize things, and how we understand them. But the moment of na’aseh kodem l’nishma (we will do preceded we will hear) – what does it mean na’aseh kodem l’nishma? Na’aseh kodem l’nishma means we are all united through our [unintelligible] – trust, in total loving trust to hakadosh boruch hu. “Kol asher diber hashem na’aseh” – whatever hakadosh boruch hu will tell us, we’re gonna follow [unintelligible]
[end damaged tape].
[0:25:42- repeats some of the damaged section]
…every one of the shishim ribo – every one of the six hundred thousand – and every one of us – we have our own mind, our own intellect, our own feelings, our own instincts – how we internalize things, and how we understand them. But the moment of na’aseh kodem l’nishma (we will do precedes we will hear) – what does it mean na’aseh kodem l’nishma? Na’aseh kodem l’nishma means we are all united through our selves – in trust, in total loving trust to hakadosh boruch hu. “Kol asher diber hashem na’aseh” – whatever hakadosh boruch hu will tell us, we’re gonna follow. In that[?], that goes beyond intellectual understanding, it’s beyond rationalization. It’s the internal internal neshama (soul) of klal yisroel. “K’ish echad b’lev echad” – “kol asher diber hashem na’aseh.”
B’rivivos amcha bais yisroel – the more than sixty thousand people gathered to the ritzon hashem, ritzon avinu she’bashamayim (the will of god, the will of our father in heaven) – we’re all united, we’re all unified, that whatever we’ll be told, whatever is the dvar hashem (the word of god), the ritzon hashem (the will of god), we’re gonna follow.
The answers may not be uniform. There’s a baruch hashem (thank god) a shevet levi (tribe of Levi / Levites) among us, are those people, those mishpachos (families) have not yet ever had use of technology beyond a telephone or beyond a kosher phone. Of course they’re tonight committing that they’re gonna have to have da’as torah (literally knowledge of torah, meaning rabbinic guidance), their rav (rabbi), their rosh yeshiva (head of yeshiva), their madrich (spiritual guide) – if there’s strong reasons for anything else to modify that behavior mode – they will not do it without a shaylas chacham (question posed to a wise man) – and they’ll continue living in the simplicity of the kedusha (holiness) and the tahara (purity) of no exposure to technology beyond the most simple simple al taharas hakodesh (in the purity of holiness) – the telephone.
But there are those of us – many many of us – that there needs, the realities of life require interaction with modern technology, the use of the internet. Those of us are committing tonight “kol asher diber hashem na’aseh” – we’re not gonna be making our own decisions – not for us, not for our generation! We’re gonna be asking our da’as Torah, our rabonim (rabbis), our leaders, our roshei yeshiva, exactly what is the best way to protect me, myself, and my home and business, in the pocket, on the desk against the nisyonos (tests / temptations) the trials that our dor, our generation, as we all know, all of us gathered here, is plagued with.
The michsol, the pitfalls that technology – modern technology poses for a servant of hashem, for a yid (Jew) that wants to go b’darkei hatorah v’ha’yirah (in the path of torah and awe), b’ruach yisroel savah [?], are enormous, as we all know. And tonight we’re committing, we’re committing na’aseh kodem l’nishma (we will do preceding we will hear) – kol, va’ya’anu kol ha’am kol echad (the whole nation answered in one voice) – in one unified tone – one voice – kol asher diber hashem na’aseh – whatever’s gonna be asked from us, whatever will be suggested to us, and whatever will be paskened for us (decided according to Jewish law) – tonight we’re making that commitment – a week before shavuos [the holiday celebrating the giving of the torah] – we’re making that commitment – a commitment reminiscent of that great ma’amad, when we became a nation – the day of “hayom hazeh nihiyesa l’am lashem elokecha (this day you became a nation for god your lord). We’re rededicating ourselves in a difficult time, in difficult situation – we’re rededicating ourselves in that same manner – kol echad (one voice) – kol asher diber hashem na’aseh (whatever god says we will do).
Rabosai, we are all aware, and the gedolim (great ones) want this message transmitted. We are all aware that we’re suffering not only spiritually. Our nation, both as a nation and as individuals, we have so much physical, so many, so much pain out there. Pain in health, pain in nachas (parental pride), pain in shidduchim (matchmaking, finding marriage partners), pain in parnassah (income), pain in shalom (peace), in nasati shalom ba’aretz (I gave peace in the land), as we leined yesterday. [??? I don’t recognize these words – Hebrew?] all that we’re suffering, we’re hurting. The torah hakedosha (holy torah) tells us “lo yir’eh becha ervas davar v’shav me’acharecha” [I’m unsure of this translation – any suggestions?] – we must introspect – mah zos asah elokim lan – why is there so much pain? Why is there so much hurt? Why is there so much suffering? Why are things so difficult for so many?
[here’s an idea: stop making parents’ expectations of children so rigid that you have pain in nachas; stop the idiocy that brings on pain in shiddushim; educate your children properly and don’t denigrate secular education to help get rid of pain in parnassah]
Because ervas davar is the machane [I am unsure how to translate these – does it mean literally ervah, ie exposed bodies? or is it symbolic of all abaomination etc.?]. If in the machane (camp) there’s ervas davar, there’s suffering in the machane.
We can’t understand darkei shamayim (the ways of heaven). There could be ervas davar on the left, rachmana litzlan (god help us). And the rachmana litzlan suffering could be on the right [his grammar has gone out the window, precarious as it was from the start]. There could be ervas davar in the east, rachmana litzlan. And al tiftach peh l’satan (don’t give satan an opening) there could be suffering in the west. We don’t know darkei shamayim, but we do know “ki lo yireh b’cha ervas davar v’shav mei’acharecha” – the Chofetz Chaim already says…
[rest of the speech is cut off, at 0:33:03]