Naso - Revealing the Kavod of Hashem Everywhere

Paraso is the para that we read after sh one of this one of the things mentioned one of the laws taught in paraso is the laws of ato and the goes through the different laws of what do you have to do with the and it's very strange very difficult to understand she's taken to the bdosh which is the place of glory and there we degrade her we humiliate her we remove her head covering we rip her clothes We degrade her. We parade her back and forth degrading her. What are you doing this for? And why amdos? What's most startling is that you see an idea over here of Hashem's name being erased for the you erase Hashem's name. You put the name of Hashem in the water and it gets erased. Why would you erase Hashem's name in the parish of Above all? What's the connection between this and par's noi postmatra? How does matra the lessons that we gleaned from mat tora how does that spill into how does that explain what's going on in the par of the answer to these questions is that we have to realize say that spoke to usraem spoke to us inesh but it says it was simultaneously translated into 70 languages what does the 70 languages have to hear in mat tora the didn't receive the Torah didn't accept the Torah why does it have to be simultaneously into 70 languages the says on the words who is this who is this singular who we talking to who's hashem talking to who's the singular says this was talking to every single thing in creation man animal plant whatever it is talking to the whole creation and saying I am the god what's going on but the answer to these questions is that ma revealed revealed that hashem is the one and only mits is the one and only being in the creation one and only existence in creation hashem fills hashem's existence fills the whole bria When we talk about the idea of kovvoid of honor of glory, we see that the idea of comes together with idea of filling filling up means where this is everything there's nothing else. where it spreads and it takes over everything. Then it's means when it's revealed that Hashem's presence, Hashem's existence, it's revealed spreads everywhere that until it's revealed that Hashem is the only existence. That's what Hashem means. You see this by kings is we see this in history non-Jewish history that the kings were always passionate to go to war to conquer another country another country another country they want to take over the whole world why do they want to take over the world because that's what covert is fill fill they've got to fill the world they got to fill the world means only when something is fully really did was it showed the world that Hashem is the only existence. Hashem existence. Hashem's existence spread to the whole entire universe and it was revealed that Hashem is the only existence and that is that is in the it says that when you say the word you have to have in mind the Hashem's one and only existence. Hashem is the one own existence that spreads down the seven heavens and one earth which is eight across dal across the four corners of the world. Hashem's existence, Hashem's oneness is everywhere. That is real. And therefore, we immediately say after that and we continue, Hashem's has to has to has has to be with us has we have to reveal Hashem's wherever we are in whatever situation we are in whatever era we're living in. Our job is to show that Hashem is everywhere. And that's revealing and that's what really did more so than to the written law is what we find in PE in the oral law. The Balpe actually takes the Torah down and makes it practical in every situation. That's what tob is the practical application of making Torah applicable meaning making following Hashem applicable in every situation in every place. That's why begins with the laws pertaining to the farmer outside because that's real. When the farmer is busy and he's surrounded with of out in the farm, that's real. Then you're taking Hashem to the farm. You're taking Hashem out and you're showing you're revealing Hashem everywhere. That's real. The farmer that's busy with that is a farmer that's busy with what's fascinating is that the last in isim the that's so connected to the mitzvah the bikurim that the Eden brought to the bdash on the bikurim is busy with giving to the farmers that are bringing the bikurim the khanim would leave the bdash they would begin when these farmers would come into there was a whole process passion and they would come out of the B of Mikdash to greet them to take them. What's going on? Why are these farmers getting such cover? The answer is the more you bring Hashem's existence outside to all areas, the more you're busy, the more cover you're busy with. It's true that the in the Mishkan the Mishkan was full of full of but where is there a bigger when it's when it's within the the the walls of the B mikdash when it's within the confinements of the Mishkan of the B mikdash or if it's everywhere if it's everywhere the farmers bring the everywhere to a certain degree the farmers deserve to a certain degree more because they are bringing shim everywhere outside and that's Why isim the the end of the first sed of pair which is bringing Hashem down into this world the end of that the climax is the cover that that the that the farmers got when they would come cuz they're bringing cover Hashem everywhere they deserve so much cover he's the father of toshare the whole tob follows the opinion of Rabaka as the garra says in Sanhedrin the mission says at the end of Mishaka whenever died bottle covered at Torah covered a Torah was diminished why soal say because used to dash out of the crowns on top of the letters of a Torah there's letters and words and then there's crowns on the top so therefore used to dash practical from the crowns that's called when he dies then cover is diminished Why is learning practical from crowns on top of the letters called Torah? But the answer is because the letters are the letters and the words are the words teaching Torah. But the crowns are the are the extension to the letters. You're taking the letters out. You're taking the crown. You're taking what's beyond the letters and you're dashing. You're teaching us that the Torah is everywhere beyond the letters and the words of Torah. But it's even deeper. A crown is also a concept of covet. A crown is a concept of covet. If you can draw practical down here from crowns, that's the biggest Torah. The biggest Torah is if you can draw and learn him out of crowns. Rubaka did this. That's why is the father of which takes the and applies it everywhere. Ruby took the crowns and brought down and applied them everywhere. That's the crowns. That's the Torah. That's baker you see in turbal pair. That's why turbal pair is called by the za malus. Like we said, malus is idea of bringing down everywhere. Now we're ready to explain what's going on with the soy. The whole story of the sait revolves around the idea of she closes herself up. She locks herself with another man behind closed doors. She's hiding. Who are you hiding from? You're hiding from Hashem? Are you saying that there's a room over here? That there's 4x4 meters over here that you can do something and Hashem's not watching you? Are you saying that there's the whole idea of matra was to show that Hashem is the sole existence everywhere? Everywhere. Everywhere. Are you confining? Are you making a vacuum of saying that there's a few meters where Hashem is not there? Cover means Hashem is absolutely everywhere. The sa undermines this idea. She was told not to be mak. She was told not to go behind closed doors. She was told not to hide with another man behind closed doors. By doing so, she undermines the concept that Hashem is right here. And that's she undermines that shim. Therefore, she has to be intimidated. She has to be degraded and humiliated because she's by going into a place and as if showing that there's no god in that place. She's taken to the B mikdash the place which is full of koim and there she's paraded and therefore there we degrade her to teach her how bad she diminished by what she did and that's why the name of Hashem is erased. She erased Hashem's name. Hashem's name is the name that's everywhere. It's everywhere. If she went behind the doors and she so to speak was proclaiming without saying anything that Hashem is not here then she's erased Hashem in that place. So we erase the name of Hashem by the as well. That's the connection between and what's going on by Matra. The whole matra was to bring Hashem down to everywhere to show that is the soul existence everywhere. Our tus in life, our toughk in life is to bring koim everywhere. Wherever we are, we're walking, we're working, we're learning, we're walking in the street, wherever we are, we have to bring koim there. Which means we have to show that hashem is here. And that's the kishem. When a yeided walks around the world, wherever he is, and he dresses like aided and he talks like a yid and he learns to wherever he is, he's showing that hashem is right here. That's the greatest. That's the lesson of mat tora. That's the lesson of matra to bring hashem everywhere. And that's why paras begins refers to refers to exile refers to but nevertheless a ye to stand up in a roy that must be above above his head must be above wherever he is because that's doesn't begin and end in the medish on the contrary is where we show hashem is everywhere that's the lesson from that's the connection to the that's we should be able to take everywhere and we should be amen. The hair of your Amen.