Pinchos 5786 - The Meaning of Korbon for Rosh Chodesh

In Paris Pinas we have the various um carbonis of Muadim. The first two carbonis are andesh which is interestingly enough not really modern. It is it is somehow somewhat dependent on time but not really a um a junk of sorts. The um notes and this really is sort of I I assume something that should that begs of itself. We have the paradim that okay those are special marking special days. We have carbon tomid which we understand is every day. So that sort of contrasts. Then we have which is not really a um a type of yontiff. I mean it's a yontive some sort some vague yont. Not really clear what it is but certainly to bring a carbon what's the point of it? So um the carbonid is somewhat needs an explanation. The whole Indian of being a carbon musf but there's no reason for it. No doesn't seem to be any rhyme or reason for it is something that really begs an explanation explains both. I'll try to paraphrase it but he explains both of them in a way that is a um that they complement each other. The the purpose of carbonus is to mark time when we feel a special connection. We need to feel special connection. That's what it's about. So we have all the onto theim are special days when things happened in in the world that reflect and that certainly is marked by carbon explains that the norm was for people to eat twice a day. That was the um that was the normal pattern and this was true in the also we find that two two meals a day was considered the norm in those days and that's basically the person's need for food and so on in the morning at some point and the evening before retiring those are the two times when needs to eat. That means that if we're to ask ourselves what is the natural rhythm? In other words, if a person were to look at himself and say what is my natural rhythm? Well, the thing that is always needed and is is sort of like a clock is the eating twice a day, morning and evening. So the concept of tidius and consistent and constant is something that is a reflection of a certain. So most of us seem to emphasize the part of it but the is really the emphasis to um the the consistency and the immutability of the world and all of its phenomenon is um exactly what we are reflecting on being a carbon atomic. So we're being not only or when we notice it through a nace but because we see the Niss that happened it requires us to recognize Kashbu in there is one other phenomenon that happens in that that somewhere straddles between the two and explains the the moon. So the sun coming is rising and setting to us is I guess we would call it clockwork. It's something that happens regularly and it's pattern. We we pick it up as a constant pattern and a and a rhythm. The moon is much less frequent. It it it it rises once a month, you know, and gradually it it it appears once a month and rises to its high point and then recedes. The effects of that moon are very noticeable. So out all sorts of different things that are affected by the moon. A lot of it is hard for us to understand today exactly what that is. But the one thing that everyone knows is tides. Tides are very clearly tied to the to the lunar phase and it is extremely noticeable and very important. So even though it happens on a sort of regular basis, but it's it's it's spaced out long enough that we note it and say, "Oh, something new is happening." The it was dry land until this point and now all of a sudden the waves are covering it and they're coming in much more. So a his and his are noted at the moon's behavior. Now be the the the it's and it's not that aes intervenes in nature but rather that nature is through it a nace is a keshu interfering kesh who barges in so to speak into a into some sort of normal setting and he upends something and he um completely uh splits the yam and drains down aren and so on. [clears throat] Here it it's it's as if a new natural order was created. Now the tides will be coming in much much further much much further inland than they were before. So the of the of itself is something that is noted. Then this requires a carbon musf. In other words, whereas a carbonid um helps us understand the that that tea is constant and is the one who keeps it constant. the leav the mus of of um gives us to understand that is the uh a bit of context this was this is an issue that the raim spoke a lot about propo Aristotle Aristotle was considered the great scientist the know all knowit all his um understanding was that everything is eternal And even though was the cause of everything, but everything is internal. There was no real creation of the world. He he it's so hard that's a very hard concept for us to grasp. But this was an extremely uh widely accepted idea in some ways. We also whatever a person believes but somebody who's not the beliefs run along the lines of Yeah, it's everything's been there forever and God is the strongest, mightiest. That that's the type of of attitude. So that bria is aesh is something that is manifest in this in in this um event of so so we have really three events over here that we are marking carbonus are all marking um events of aar spar in the bria connected the the connected to time and they are there is the the let's start with theim that a kesh can interfere in the bria to do what exactly is needed at a specific time that the bria might be obstruction to so if the yam is obstructing kios's exit from try then the yam has to split. If they're if the water that's for the mitrim [clears throat] is giving them is not is not putting enough pressure on them to release glyol they turn into d and so on. So this is an outside force intervening. It's it's a it's it's a mark of ashka but visibly nature it's an external interference. So for instance um a we can if we have the right machinery and so on and so forth we can dry out a lake and interfere and intervene is almighty and does it in a way that we can't do but it's still an act of intervention those are the carbonus of all the car the carbon tomid every day is a carbon that marks that The flow of nature and it being constant is all it's something to reflect that it's no less of a miracle that a kareshu intervenes interferes in nature and splits the yam. That's not more of a miracle or maybe even less in a sense than a miracle. the fact that every law of nature, everything that happens in the natural order always stays constant, never ever ever changes. It's this is the way it is and this is the way it will be. That's that's something there's nothing that we're aware of that has that. The basic laws of nature are always forever. No change, no aberration. that no, you know, that there's nothing that's a little bit less gravity. It's it's fixed and that's what it is. So that's what the that's what the tid shows us. The the shows us that within the run of tees is the of te was created. Nature was created is the one who creates it. I would like to add something that it is um kazal over here in the in the kesh speak about it being a kapara being something that is and the reason given the understanding given is you know because of but I think in understanding the the the the the content of it that it is something which is a a kachuva is a his within the normal run of things. It's it's it's it's the bria has the ability be to to be mad itself. A person can be himself. So this kesh and yet it's not an outside [clears throat] interference but it is within the brier. So we have three very very important points over here about thetovim. We have thetovim celebrating a keshbar who's being almighty and all powerful overpower nature. We have a kuresh creating a nature which is constant and consistent in a way that nothing else is like it. And finally within that tea was the madesh of that tea and therefore there can be [laughter] kadesh within the