Maharal Shiur on Parshas Ki Savo by Rav Simcha Bunim Berger at Scheiner's

Today was the yard set of the moral. Today was the art side of the moral as I told the to put out. This is the second safer on the first one was on sukus and it isn't in the bookstores yet. It's supposed to be the best as of on Monday. A person sits in a and you want to look up something. You want to see is such a rich. So there's we have of putting out another. So I hope will enjoy it like this. So we've started a sug of last week we talked about walking in through two doors. These are theim of it's when we up the ante with me. So the first thing is to understand what we're doing why we do what we do. So take a look in per this is over here teaches us different about these are the a person should bow down when he says the is known as the of the he says it he should b down twice when he starts the braha and when he finishes the braha continues the gimra and if a person wants to bow down more. The beginning of every the end of every we teach him you shouldn't do it's a very interesting that needs a little bit we need to look into that what we're talking about is for a has to bow down at the end of every that a person should bow down by every is says the when it comes to a mel has to bow down. So there's three tiers. There's means you bow down four times by right says the every right every time whatever you say every is like you said he bows down at the beginning of every he stays bent down the whole dvening says the Why is there a difference between why why is there a difference? And what's why and why these two? What's >> what am I missing? We bow down at the beginning of the >> how many times? >> Four times. >> We bow him four times. >> Why four times? Correct. But but what when you say >> means the of you say right you bend your knees you bow down right no the beginning of the beginning and then two that's right and then by in the beginning and and then what's special about these two, >> right? What's special about this? A >> B. Why is a God have to bow down more? Right? And why does a mel even more says the let's start right if we'll finish tonight this is good. If not we'll continue next week. Let's get a working shot. the difference between and every person I want to explain. We'll start with this. Why was why do we start with what's the importance? Why is the beginning of in every no matter what whether it's a mus the body of the is different but the first are always the same and then and which as we've noted in the past it's never too much to remind ourselves is the first says. So which we just mentioned and are the first three and as we're saying Now the which is the first one that's you have to bow down at that time what's significant explains the here it's underlined let's see if we can explain that word what does the wordus mean it's the development of the world. The created such a casher that they were that the aisher should be connected to this world and take care of this world. Think about it. were so loyal to the abisher that the were known as it says in the gimar it's no secret the abisher his chariot so to speak the way the abisher feared the belt and the reason that he's mashia to the world is because of the perfected themselves to such a madrega that they connected the Aish back to this world. as it says in the says on this mountain he shall be seen he went to speak he went to speak to the in it's the same place same place bias explains a man stands on this world and he sees the he's on a mountain that means that the abisher is down in this world but he's exalted he's way up I'm down here you're down here and he's way up over there the abisher is back in this world after the of and the likes and the dam and etcu is successful in bringing the but where is building upon what Abraino has done is able to forge a greater connection. It's like the Aishra and him are in a sod soda means we're on the same field. We're in the same playing area so to speak. We're already equal footing. Dishar has brought his down even more but it's out in a it's out in the open building upon what the we're together in a field. We're standing but when there's nothing enclosing us. You can't be A that a one after another after another all three of them together created a mativo he promised the land to the children that's what the means to say that the inheritance that we have from the was that they were able to see that the aish should have a rutson in this world and be in this world. So when you any you can't start talking to the before we recognize the fact that there's and that is our entree. That's our entree to be able to be have a who remembers. You're not called a father if you don't have a child. told us if they're the then we're the kinder says and the cla means that we are the children of the between us and the thanks to the is a family the zen in kinder. We're not just the kinder of the we're also the kinder of the I always ask people, it's been a long time since I mentioned it. How many fathers do you have? Every good Jew should have at least six. Every good Jew should have six fathers. Why? You have your biological father. First comes and like Eton said, you have a Rebi that's already six, right? You got a good Rebi. Every good Jew should at least be able to identify with six fathers. Your biological father and your Rebi. The Gomorrah says initia your rebi loses something your father loses something each one has a you can't get both whose you get first >> the rebi why your father gave birth to you in this world that's finite the rebi who taught you will give birth to you for eternity forever right he's giving birth to you as well too so everybody has we have so when it comes time to say the we bow down. Why are we bowing down? explains. Why is it the of this of the who in second the third paragraph who call all of the It mentions that he's the god of they are not just the of us. Maral is teaching us something even deeper. They're the fathers of the world of all the nations. If not for there would be no world the letters in the if not fort right when saved his life but he did not save the world's time the world was destroyed. You know where the world continued in the tava. All the animals went into the tava. The people who were survived into the tava and the world went back to it went back to being not just uninhabited. The whole world lost its there was nothing left. Where was the world in the world existed in the ta for those few months for that year. But said and everything I'm going to bring I'll give I'll keep the world alive because of him nobody was you know what was destroyed the haba was destroyed the world was destroyed which world the hab was destroyed not the haz in no's time the haz was destroyed inu's time stayed and the hab that they were supposed to get atu So they brought a mabble on their and who got it instead of who took it. So the whole world was over here going towards is thanks to and so they're the not just of us. They're the of the world. The world wouldn't exist. So when you want to ask the you're standing in front of the you want to be yourself in front of the aish it's the time when we say the that's when that's what as we'll soon see in the moral says to bow down means to say you're being yourself towards Hashem you're in showing that you are powerless you can't even stand in front of him let's see it inside this same A person is close or approaches. You don't bow down and you when imagine someone standing across the street. A king shows up across the street. He's across the street and you have to show him respect. You're going to bow down over here. What's that have to do with him? He's over there. He's 100 yards away and he's 50 yards away. When is it considered that you're bowing down in front of him? When he comes into your dal, when he's standing in front of you, thanks to the Aisha's here, thanks to the who brought the into this world. You could say that's that's the >> he's here says the you can't this is underlined right because that right where it says you're in front of him I come close to the king then you can bow down before you say the double underline. That's the right. That's what's called the cre in front of the you bow down twice. once by a why because like we're saying by the we're considered like bonim to the aishar right what other relationship do we have to the aishar au >> malenu he's our father and he's our >> melik if he's a melik what are what are we right he's malenu and we are his >> servants We're his aim. We're his says the two that we make and one is because we're his children and the other one is because we're his and he's we don't mention the but we mention that you're the one who runs the world. You're mel and you take care of us. and we are serving. We're saying thank you and we're bowing down. So the moral ex and this is what he's going to say over here in the next piece. And the moral explains that the idea of bowing down by is because at that time that the let's go to the next we have a few more minutes. When a person bows down, he stands up. He has to stand up. Okay, that will leave for next week. That part next paragraph, the first part we said was that we are children. See where I am the second third column second paragraph. The are the ones who brought Hashem back into this world. If not for the wouldn't be in this world. He was checked out because unfortunately we checked him out because mankind got rid of the kav in the sense that >> like they were like good Ellie remembers and mashem was male but then afterwards like the medra said he sra said he removed his presence and cen killed his brother he moved his presence and approved his presence until says I have no interest. I should stay over here. And the destroys the world. Where is he? He's in the He's in the with That's where the That's where the is. But the is in the world because there is no world. There's no world. And then it comes back. It doesn't get much better until they make a da. They want to make a big tower. And where is the Aishar? He's with Aram and S in her tent. That's where the Shina is. and with Rifka in her tent and by the moes in their tent the bay the bay of the and the that's where the is that's where it's resting it isn't anywhere else and it's in our midrashes thanks to the thanks to them we're their children this is our inheritance that we could say so says the moral you're standing in front of the you know Why? Because of the So bow down. You're standing in front of him. That's one. The bowing down by the is because thanks to the the standing in front of you. If he's standing in front of you is so bow down to him because he's right there. Om. You are the king of everything. You're au and you're and the Ben comes from him. That's one. And also you're like an is. So the two the two bowing downs is not the same bowing down. The bowing down in the beginning of Schmina is a child to his parent because the abisher is standing in front of you because he's the source of where you come from and the maid is the melik who provides and continuous provides for his servant. And I'm saying for everything you do. So I'm also being au and au is the so these two says the mar we'll finish with this that's for regular people exalted people like or like mel they have so much more so they have to be themselves even more to the a they're to see already Next week a little bit more that part of why the said that the mel every according to the is bent down right every but the principle of the fact that the is the and that's the why we're bowing down both by and by when a person understands why you do something it gives you the opportunity to do it to now really do it instead of just going through the motions of doing it because that's what I was told to do when I was in right when you were one when you were in first grade or second grade probably don't even remember when you learned how to do it but now you know why we're doing it to all and to be able to be we should be able to say there. Amen.