Behar Bechukotai: Cosmic Reset | Rabbi Ari Kahn

so that we don't have any kind of a surprise ending. I want you to know exactly where we're going. So, I'm going to raise a problem which probably doesn't concern you. So, uh I don't know if that's a good idea or a bad idea. It's probably better just to, you know, ignorance is bliss and just uh move on. But when we start reading you know we have two parah there's actually one word or group of words that come together multiple times that we don't necessarily pay attention to as much as we should. And I'll just read the beginning of baharashi lear and god spelled bahari. Now, some of us, if we're a little bit, you know, paid attention along the way, then we'll know that Rashi alerted us that there's apparently some kind of a problem cuz Rashi then asked mine and he goes, "Oh, I'll give you the answer. Just like Barcai, God taught all the things with specifics and generalities, so too all the mitzvot." Now, if you follow that rashi, then you don't know what's going on. I'm I apologize for saying this. Rashi solved a bit of a problem, but you don't really understand what the problem is and and how that problem still remains. And Rashi kind of did a little bit of uh misdirection over here by saying, "Oh, there's really no question to begin with." And again, there's there's always two different ways of doing this. One way is asking a question and saying yeah that's a really valid question and giving an answer and the other way is saying no there was never a question here to begin with and essentially that's what Rashi does there's no question this actually is the prototype of all commandments in the same way so don't pay attention to those words ignore those words bahari now why should we pay attention to those words bahari because the book of yikur begins in the ohoid moh right god's word comes to mosh vikra right el mohe in the oh moade and the whole book till now he's been in the moade. So essentially we have a dual interrelated problem and that is one of time and one of location which means why are we backed by hersi or why are we at arseni again which means harinai is part of the problem and the other is when you solve that problem when is this taking place now I'm just going to say we could spend the whole time on that part and that's not what concerns me as much right now I believe I've spoken about on other occasions In terms of what's going on here, the most radical position is that this and already points towards this and it's already has its place in the makila talks about this that this is part of para mishbatim and therefore you can have an inclusion at the end over here and therefore when the Jews this is the part which can trouble some of you when they said it included this section included They already heard not just the mitzvot which some of us would like to believe they didn't hear anything because we very much like that midash that says God that came God came to the IshRaelites and God came to the ben and God came to other nations or from the Torah what's what and they asked what does it say there and only the Jews said you know nasma without knowing anything if you go back and look at the p where nas vanish is written back in parishim you'll find that that midrash is difficult if not impossible to read into the it's very nice midrash But I'll say it again. It's difficult if not impossible to read into. And now the question is because it says that Moshe said, right? God said all the Moshe said all the words of God and he read to them the safer and they said. So how in the world can you say that they don't know what was said when they just said that everything that God said? So again, if we were talking aboutishma, I would talk about this much more. But I'm just saying is that one of the I'm not going to say solutions, but one of the explanations is that includes that not only did they know that did they know Dra Hashem, they even knew the consequences of what happens if they don't keep Dra Hashem and they agreed on that. They saidish on that as uh as well. Now again pausing and I'd rather again leave that aside, but I'd rather focus on this hari part. So at least I'm going to tell you where I want to get back to. is coming probably quicker than you realize and sh is clearly connected to Cai, right? So there's a bit more over here and here's where I raise the problem that you don't necessarily realize is in fact a problem. Does it say any place in the Torah that matan Torah was on? By the way, the really short answer to that is no. It doesn't say it. If you do the math and you're good at math or if you're not good at math, you'll come very quickly to the conclusion that the answer is yeah, more or less. It was there. There's a remarkable comment of the mug of his commentary to the shar that he he deals with the technical problem which is in the garra in Shabbat and there's an argument there and he comes up to this conclusion doing his math that it must have been that matan tora was not what was on the 51st day not on the 50th day and uh he really doesn't know what to do with that he finally says and he and he asks he goes how in the world can we say um hayoma when it's not true. Now what I find is remarkable that the mug of Ram asked the question because we don't say we say and could beman and by the way if God right and if God said I'm giving you on the 15th day and Moshe added a day and it end and it ended up stretching to the next day I'm I'm not as troubled but the mug run's answer by the way was here you see Mhm. He really he really says this. He really says this. And that's why Sheni is so important because this is the real Matan Torah. So it's good. At least we got a good bu boo on that on on that. But as I said, the question is remarkable. The answer is remarkable. And now I saved you from actually looking in the and and seeing this. Um, one of the problems with is that it doesn't have a date. The brighter tells us that it could come out on any one of a number of days because there's a lot of moving parts. You can have more than one day roesh of a year. You can have more than one day of so when you start working on all those possibilities, you'll come to the conclusion that these are at least three calendar days where can come out on. So therefore, and and by the way, you talk about Yamsheni, I can't understand how they ever had Yamcheni in the first place because because if you've been counting since Pesak, you should know exactly when it is. And that's based upon the counting of the B of the Bad and so on. It's not that each person's mitzvah to count, but it's not the is dependent on on each person's counting. And I'm just picking on a little bit right now on a remarkable again, we'll get all the remarkable things out of the way together. the the Loava Rebby wrote and he and he instructed that if people flew from Australia to Los Angeles and therefore they're going to whatever they went over the date line so then they can they should keep on their 50th day which is now the 49th day then and then they should keep of everyone else and then they should keep Yum Teni. So he turns a one-day holiday into a three-day holiday. And that is and that is and that is beyond beyond impossible for me to understand because again it's not based on any is not based upon the individual. Each individual has obligation to count but that does not establish for an individual. Can you imagine if you went around through the date line four times, someone else three times, someone else two times. So everyone has a different day for I mean that it's just not true. I mean Yeah. Right. I'm just saying it's just it's just not the case because it's not dependent on the individual. It's somebody yesterday asked me the other way around. What if somebody travels and they miss a day? So I said that the I said is when they get there they should say okay let's say I traveled on the 23rd day and now it's the 24th day. So what they should do is they should say yesterday was the 23rd day and then make a bra on the 24th day. Now any of you want to argue with me and say and how in the world can you do that? I'll just assure you that my position is defensible and uh and let's and let's now try to learn. So, as I said, I want to get to is not written in the Torah. It's not there clearly. We imagine that it's there and that's part of what I want to get to to try to establish, but this is going to be like really a much broader picture and that's going to be one of the conclusions. So is really important because when we started safer again it was very intimate and it was in the oh moade and it was God speaking to Moshe and it was the laws of the Mishkan and it really is a book of Kadusha. That's what the book of of aikra is. It's a book of kaduca and as we started the book it was kaduca going through the first nine chapters for sure till you get to the consecration. And it's all and then when you get another view that's and and and then you realize something which maybe you would not have realized is that the kushad doesn't only apply to the mishkan and only does doesn't only apply to the kohhanim it also applies to all of kairael and therefore what we eat is significant and we get in parachini to things that all of us which means I could have thought that only the kohhanim have to be careful about kosher or not kosher or maybe only the mishkan has to be careful about kosher or not kosher but now I learned that all of us and not only that I could have thought if I looked in parad that only the coin name it makes a difference who they marry and relationships and so on. But then I learned no in a kadoshim I learned that all of us we have laws regarding relationships and who we marry and who we sleep with and so on and so forth which means essentially what I can call this and this is really good if you look in the Rambam that there is another book here in the middle of aikra and this is book which I would call the book of kusha safer kusha and what does the raom have in the safer kusha he has and he has isuria which means the raom the Rambom is looking at safikra when he creates his formulation again the Rambam builds all of this theoretically completely out of thin air out of his mind but I think when it comes to kadusha he's looking at the book of a yikra and he's saying oh look at this I would add one more phrase to it and I would say that of course it applies to all of why because we are all kohanim in a certain way why because it says before we receive the Torah that we should we are going to become so therefore you have this really interesting movement taking place. You you have a lot of again Cohan Cohane Mishkan laws which have to do with certain type of holiness. You then have all these laws of tumontahara which essentially my definition of tumontara would be conditions that you can enter the mishkun or conditions that you can't enter the mishkan. That's what that that's what tuma is. I I don't know any other way to really translate tuma and all the other attempts in English ritual and p it is ability of entering the mishkun of eating corbano of being involved in an olum of kadusha requires tahara and now you realize there's this whole set to deal with it but then we get to where the zionists got their hands on the texts over here and they added another thing when we deal with the whole again all kohanim and the relationships you can't have. And then there's this great aside, oh yeah, by the way, the land will vomit you out if you don't keep these laws. Which means now if you noticed what just happened, there's another shift because I go from the holiness of the Mishkan to the holiness of the kohanim to the holiness of the to the holiness of the land. We just got to the land as well. I mean that's this that's the last element of kadusha that has to be added to all of this. So the the holiness of the land can't tolerate something. Again, do you even think of the land of Israel as a macro beta mikdash? You can't enter the beta mikdash if there is a situation of tuma. You can't remain in the land of Israel if there's a situation of tuma. Which means that's what sikra did along the way. It talked about in other areas and that was in par we got to the holidays. Now all the holidays the focus of the holidays in Mr was all about Shabbat and was all about sessation of work. And that's even why you can call Shabbat the day after the day of rest. And if you look through the whole section there you'll realize the word Shabbat has to do with it. The word means it means not working on that particular day and it does not mean the seventh day. The easiest way to prove that is that the phrase Shabbaton is used for Roshashana and then it's used for Yam Kipper and then it's used for Sukkot and it's virtually impossible for all of those days to have been on Saturday. It just it's just absolutely impossible. And now you realize going backwards in that whole chapter that the word Shabbaton means a day of rest. The word Shabbat is is been used and maybe we didn't notice again it said a couple of times one time which is this wonderful interconnection between what I would say interpersonal and this uh these rules which God gave us but it also says which then creates this really interesting connection between miktach again two times of holiness holiness of time holiness of space and these things are absolutely interconnected And in many more levels that I'm saying right now and now I'll say it again. And now we get to par on the one hand is the positive level of it. And these are the things you need to keep in order to be able to these are the rules of engagement. And there's another kind of Shabbat. So here's this other surprise over here. I would have thought Shabbat is serro going back to creation is this uh is this thing. It's universal all over the world and it is and it it is true. But now I find something which is interesting. And again if you want we could just look at source number two. And what interests me most about this is actually the linguistic connections. We also could have looked in the would have been just as relevant. Again what interests me over here is the connection between this and the way that the schmita is formulated in source number one. Again, again over there it's for six years you're going to work and you rest on the seventh. Here are six days you work on the seventh. And the the other wonderful turn of phrase is that it's called just give me a sec. No, that's not what I was looking for. Let me just make sure I don't skip anything over here. No when if you look in the first source the Shabbat. So the the Shabbat means it's not just that God is giving us a rule arbitrary. This is what you need to do. Okay, listen. Saturday doesn't work out. Try Tuesday. No, this is the Shabbat La Hashem that God infused this particular day with its particular holiness or now for that matter God infused that particular year with this type of a of a holiness. So what am I trying to say on the one level when I'm looking at the laws of Schmita and again if I had to add over here it tells us the rules of engagement in the land of Israel and then which has an overemphasis on Schmita both in terms of the number seven being used again and again and finally saying clearly and when you don't keep these laws you'll be kicked out and then the land will finally get to to to rest as it as it needs to or as it's supposed too. But it's not just that we've gone from this micro to macro. There seems to be a much deeper connection. So maybe I'll say it differently that keeping Shabbat all over the world is obviously something which we are obligated to do and you don't get a day off if you go, you know, someplace out of Israel. You still keep Shabbat. But nonetheless, in Israel, the Shabbat is connected to something which is bigger. And those are the very rules that exist in terms of the land itself. And I'll say it again because the whole book of Aikar really has been a book about holiness. And part of holiness is the holiness of the land as well. So now you can take a deep breath, take a drink of water, right? If you need it. Amen. Lubricate vocal cords. Do you drink when you speak? Uh only when I take the questions. Really? to talk to. Really? Probably drink more. There's mint. Mint right at the park. Yeah, I hear you. I hear you. Apparently, you don't talk as much as I do. Anyway, I think we both want to do this. That's the amazing thing. That's the amazing thing. You know, as a kid, I was told, "Shut up, shut up, shut up." And now people pay me to talk. It's like It's like this completely completely absurd. Anyway, so now we can go to source number three. Source number three is just simply a continuation of source number one. And you see now that I arbitrarily stopped a little bit earlier because I wanted to highlight the connection with Shabbat. But then it says, meaning it's not just every seventh year. There's a little bit something deeper. It's 7* 7. which of course is what's going to lead us up to the yo which we're going to come back to in a moment. So at this point now when we realize that we have this idea of 7 * 7 49 and 50 it took us over to a different place instead of hope on hyper focusing on Shabbat like I just now did and linguistically there really is this connection but and it's stronger than I even let on because Shabbat there is an emphasis in the Torah in terms of not doing agricultural work and over here the schmita there's the obviously the focus because of not doing agricultural work. So I'm just saying the the linguistic connections are really straightforward and simple. But now we we realize something else and it's almost like when I mentioned before Shabbat so I'm going to say that now not in a technical or legal sense but more in a philosophical sense. There's something beyond Shabbat. There's something which is after Shabbat and that's what comes here and that is the 7* 7. Now again I I assume that you understood what I'm hinting at and that is that when we go back not so far back to par we're going to find again source number four over here in source three was and it goes on again you're going to count these 49 days till you get to the 50th day. So essentially now I have a new microcosm and a new macrocosm that I'm comparing it to. It's like, and by the way, it's at this point I would say it is absolutely impossible for me to believe that somebody could conceivably miss the connection between these two concepts. Which means now we realize that we have this which is by the way really to be and what's the difference between them? Again, every kid who learns in yeshiva is told that the reason we count is we count between the time that we left Egypt to the time that we stood at her. So there's only two problems with that. It it's not true. And it's not between leaving Egypt and it's not to arriving at Hari, but rather it's between the Corban omare and between this new offering which is brought on which means it's completely agricultural. It is it's completely erit Israelbased. It it doesn't mean I even say it like this. If it were really the time between leaving Egypt and uh and standing on her then according to everybody today in this time period counting the Omar should be a Torah law. The reality is that almost no one says it's a Torah law. The Gmorra tells us says no it's mikdash. It's not a Torah law whatsoever. The Rambam is the outlier and remarkably believes it's ter everyone else doesn't which is why if you look in the valley of all the way to the yeah you can count how bes mash because it's suffic because mash is a suffic if it's day or night but the suffix raan so of course you can count earlier because everybody believes that the omare is rabbitic but why is there rabbitic because we have no corban omare which mean the corban om is what's is the impetus not celebrating pesak So again, this is clearly an agricultural erotist law. And to sharpen this, now again, I said a couple moments ago that I don't see how somebody can can miss the connection, but now we're told there is an Erit Israel law that you're going to count when you get to Israel. You're going to count between the Corbin Omr and that holiday, which is 7 weeks later. Now, what holiday is that? Well, that's why is it called? Because you just counted seven weeks. Now, what do we believe happened? And again, this is what's remarkable. Again, every year I hear some say that there's no mitzvot. It's not like it's not like there's no mitzvah whatsoever. Whoever said that didn't learn didn't learn didn't learn uh okay I'm not even going to list of things that they didn't learn where they don't know can fill books and they think that and actually are books but the holiday if we want to go back and say yeah that's when matanor took place and it is just to go back to what the muggan didn't say it is matanu and it is more or less right when the Torah is given and there's going to be again something interesting over here because the seven weeks will take us to if you want to I'm I'm good with all of that but now let's again work a little bit harder and that's going to be the work that we're going to do in source number five. You ready to work? Yes. No. It continues and it says again going back to the yoville the chauffar trua. Now if I were to stop right there and to tell you okay I need to think about chauffar and tru all of you would tell me that the place that I should now be looking should be on rashashana and I'll accept that even though I know and maybe you know that it never says chauffar in connection to rashan in the Torah. It does say yum yuman two different places and I would be very tempted together with you to say ah you know let's just try to figure this out with rash the the problem is the Torah kind of tells you not to do that and part of what we need to now really think about okay where is the first time we find true where's the first time we find chauffar but let's just continue. So it kind of just now bypassed Roshashana, skipped over and took us directly to Yamipper. Now do before we get to any kind of explanations or nuances or smoothing all of this over, you know, like I said in the very beginning, sometimes there you have a question and then you need to give an answer. Sometimes you kind of convince yourself there's no question. Do you realize there really is a question here? Why this is on yum kipur and not on Russashana? If you want to say that the end of the 49 years so that should be on Russashana. So why did we just skip that and get to uh yakipur that that that is something which should trouble us a little bit. And by the way at the very end of yum kipur when we blow and there's exactly what you blow but let's just say at least At least some of the commentaries say, "Oh, that's connected to this that that this is where because the blow because it does talk about blowing the chauffar and um but there's also another blowing of the chauffar which then we'll see is the connection." So, I guess if you've been to Philadelphia recently, then uh you you know this verse. By the way, how many times you have to say yo do you get this idea that that's that that's really 50 times you need to to to realize that there there is something again so you essentially have two elements over here one element is the proclamation well maybe more than two even one this is yo The other thing is there's this blowing of the chauffar. There's this other thing of returning back. Returning back is very interesting. The the the return there needs to be a return back. By the way, right now already if I had to start thinking about yum kiper. Yum kiper is also a day of return. Now you can say that's a different type of return. But okay, that's the culmination of a ser chuva. So what exactly is chuva? Chuba is this type of you you don't like the word return. I'll use a different word for you. I would say that's the day that the reset button gets pushed. Things go back to the way that they that they were. But this this reset is interesting because again if if we didn't know this was Yam Kipper and we were just you know given parts of the manuscript over here. Oh there's a 49th year and then you have to blow the chauffar and it leaves out all the details. We would have in our minds created all kinds of possibilities. I kind of doubt that we would have come up with Yum Kipper. Am I right about that? Or or Yum Kipper to all of you. Oh yeah, of course that that's the obvious. Of course it's Yum Kipper. Much rather fast every 15 days. Which means that we now have a new problem. But by the way, that's you realize we've never answer any problems over here. All that we do is we kind of exchange one for the other or we kind of uh we get more and more uh problems. Okay. So yomkipper yum kipur yom kipurim is is staring at us. If we go back again and I could have gone back further but if I go back to just a couple of you know chapters before in perovl where he gave us the lists of all the holidays there's something here which I think is intriguing. So that itself is interesting. I told you this is the common denominator of all the things written in EMR. Therefore in the list of holidays in ERS isn't there. Why is kesh not there? Not because there's not a musf. There is a corbin musaf. Why iskesh not here? Because there's no isur and kodesh. And this is a list of because this is a list of Shabbaton. Shabbaton has to do with work and working the land. And now the focus is on the land. Which is why we're going to be going from this microcosm of counting 49 days, getting to the 50th day of the Omr to go to the counting 49 years to the 50th year of the Yoville because this is land centric eventually. Then getting to hold it. If you don't follow these things, you will be expelled from the land because because we've gone from points of Kusha. We should I say it all over again from the kusha of the kohanim to the kusha of the mishkan to the kusha of all of Israel because all of us are kohanim going back to the again adding in the things you can't eat and the people you can't sleep with and then adding on getting to how even interpersonal relationships are part of culminating in getting us then finally back to the real kohanim sorry for saying that and they then we find they have additional laws and going again to the arits and the laws of the holidays having to do with not being allowed to work the land and that's the common denominator there and then in case you missed you know where we're going then we went to schmita yo and finally we come back to so I'm saying the whole book of I don't know is it all very clear in your minds now the whole the whole book is very very clear where it's going what it's doing and now we're going back to The other thing that it adds a couple verses later, you don't do work. Now, I know that when you think about Shabbat Shabbaton, you'll say, "Oh, you got a Shabbat, which has some laws. Shabbat Shabbat has more laws." The there again on the purely side of things, there is intrigue here about what exactly this means. But I just want to note something and and this is much more I I don't want to use the word philosophical but it it's an observation in terms of a connection Shabbat Shabbaton and the Yum Kipper sense is that this is a day which is like Shabbat but there's even more of a Shabbatone here. There's even more things you can't do. It's also you can not only you can't even eat. You can't even know what it is you're supposed to do instead of all of that. That that that is interesting. But in a certain sense, you ready? In a certain sense, the 50th day day or if you want the 50th year, but I'll start with the 50th day is also a Shabbat Shabbatone. Why is it a Shabbat Shabbatone? Because it's 7* 7. 7* 7, right? 7 is a Shabbat. So counting seven times seven weeks leads you to Shabbat Shabbaton. All that I just now did is in my mind, my imagination. There is a connection between andurim. And of course, you can say to me, well, that's a very vivid imagination that you have over there, but that doesn't sound right to I don't know for any of you that passed the smell test or not, but I'm going to say that that that is nonetheless in my imagination. But I'm going to come back and try to show you that that's actually a little bit stronger than perhaps we realize right now. But nonetheless, yakipurim is a day of pushing that reset button and return. Yo is a time of pushing a reset button on a much larger level and return. So once you consider that y that that yoville is about everything returning, land returning, things returning, people set free, you realize that yum kipper is actually a microcosm of that because we are being set free in a certain sense. And maybe you would not have thought about this by right by yourself until you see, oh no, Torah says that's the day. But I want to sharpen this a little bit more by going back because I already gave you the hints about all this. I just now have to go and actually look at this because I asked you before I said but but where does it say chauffar? So you look at verse number seven which is pericut. These are the verses which are preparing ourselves for matantra. Let's say now not only are we, you know, searching for the chauffar and where is chauffar mentioned first. Parahar bahari. The other thing we should be looking for is where si is mentioned first. Now I know and hopefully you know is that this location has been mentioned before but every time it was mentioned till now it was called everything but sai. It was called harloim and it was called but it was not called sai. This is the introduction to and so on right that here is introduced and you'll notice as you just you don't have to read you just you know kind of look and you see the word right mentioned multiple times coming up and then So now we just now found yo mentioned for the first time. Now I I hope you now realize that that's something we need to pay attention to. What does yo mean in this sense right over here? In case you don't know, yoville means the sound of the chauffar. It is the chauffar blast. You may now be asking yourself hold it but where's the chauffar? So in you'll find your [Music] chauffar. So now you realize you know what three things you have right here. You have yo and chauffar all appearing right over here. So what I'm pointing out is that when we got to par if we had any kind I'm making fun of all of you now if you had any kind of sensitivity to language and to text you should have said immediately to me oh this is reminiscent of matantora now you didn't say that to me and part of my question is Why not? I don't know why bother teaching. It's like we're not we're not getting anywhere. Like we realize that, right? We keep doing this. We don't get anywhere. We just like go back and say the same things. But have I sold that point strongly enough now that that it's not just the three things are here. It's that three important things are here. Sai, chauffar, yo are all clustered here. They're clustered there. And at this point, we should realize that they're connected. Now, what did that just now do for me? Now, we're going to have to like do like a two-step. Now, what did it just now do for me? It now taught me that the the 50th is connected with matan torah. That was easy. But if the 50th and the macro is connected to mat matan torah, then the 50th and the micro should also be connected to matan tora. Anybody understand what I just now did? I just now claimed that when we count the spir and we get up to the 50th day I'm going to now go crazy based on in the Torah it's is the 50th day because of the linguistic connections over here and admittedly you can say to me that's and I'll say yes that's because reading a text and understanding what a text is telling you and what I just now did was not based on one word of midrash. You can accuse me and say, "Well, you just made up your own midash." Fine. I've done worse things. But it's it's not what I did over here. What I did over here was simply follow the words which were being used and then saying what's taking place. And again, what did we need to focus on? That there is this micro relationship and that is the seven weeks getting to the 50th and then there's this macro relationship. And you can't deny that the relationship between paracuff gimmel 7 weeks 50th day and paracuffe 7 years 50th year are connected to one another. If you would just say oh no I don't think they're connected at all. I don't think they have anything to do with one another. And I would say like what are you talking about? But now again what was then the next step that we did when we looked at the 50th year we noticed that again we still have to go back to yam kipper. We noticed that linguistically this takes me back to hareni. It takes me back to matanra. So now I can say hold it a second. Maybe then I'm I'm I'm being nice when I say maybe that maybe then when we had the 50th day that's also now based I don't know this must be the associative principle of uh of paranut right if you have associate principle of mathematics this associative principle of paranut that now you understand that what was true in this case now goes back and moves to the other case and that's why I'm saying that this in terms of pashad but what I'm suggesting about pashad is that if you think you can read one word oh now I know what pashad is or pashad is only based on reading one sentence or reading being one paragraph. No, pashad is understanding something within its own terms within its own context. So all that I'm noting over here is that I think to understand perfeed to understand pericutet in schmote but then by de but parac in vayikra doesn't stand by itself because it's built on paracl. So now pericutet therefore informed on paraciml as well. Was that easy? You think it's three card monty? I I know yeah problem. Don't know. I don't want to hear problems. Why can't you just say, "Yeah, that was really it." Okay. Now, now I'll listen. Excuse me. Yeah. What about the right What if the show? Good. When the Torah was given on Shu. So that was on Hari. Good. Yo has a chauffeur, right? Shu doesn't have a shower. It did at Hari. Do you remember her saying I? I mean I I remember you there. You weren't paying attention. No, no. I'm I understand your po I understand you. You're saying Hold it. This a three-way comparison. And there's one piece missing. No, it was there. And you're saying No, it was it was there. And And you're saying, you know what? Everyone's sleeping on show this morning. This would be so much more efficient if we would blow the chauffeur and wake everybody up. Okay. So, correct. There's no mitzvah having to do with the but we read about the chauffeur. One second. One second. Stop. We read about the chauffeur on morning. Yes. So now I can ask you why is that part of the mitzvah based on kazal? Because that's the part of the day. Reading the chauffeur is part of Yes. Not by blowing it, by learning about it and reading about it. So yes, it's absolutely there. And if your imagination was good as taking place, you'd hear the chauffeur and the the word of God and but no, but I accept I accept your point is you'd be happier if we got to blow the chauffeur as well. But and it's interesting nonetheless how Kazal choose or how the Torah tells us that we commemorate this day. But but you know what the Torah really did in terms of commemorating it? It completely ignored the past. Again, I'm going to I'm going to qualify all of this in terms of the mitzvot. And that's why people get confused. It took it all to Erit Israel. It's as if saying, "Yeah, the the whole thing in the desert, whole thing that happened in the desert that was real good, but now we're going to focus on it is therefore we focus on the agricultural and and therefore you you know, think a second about the book of Ruth." You know, you know why it's remarkable? Because it has two elements to it. One is the agriculture and two is accepting the Torah. It's it's like whoever chose let's read the book of root anot they said oh yeah those are the elements and that brings together those two elements but essentially the Torah is again vayra is erit Israel centric and therefore yes we read the creator Torah about what was then but in terms of what the holiday is. is about a holiday in Erit Israel which deals with the agricultural and it's as if that if we would have gone backwards there would be something which was missing again I'm not going going to overly uh argue that but I will insist that the chauffeur is there on on on every single year it just happens to be in Matanra okay so we're still missing something what are we missing what we're missing is something also you know but you know the problem is it's it's like we have all these different places in our brain and sometimes we kind of forget what we put here and we need to bring it up over there and then we just all that I'm doing is reminding you of things that you knew maybe before the malik hit you but I'm reminding things that you uh that you knew at some point the Mishna in source number eight is the Mishna at the end of tanit and that's important because tanit deals with destruction the last chapter deals with the last chapter deals I mean the first number of chapters deals with the land of Israel which is not getting its reign which means something's going wrong in the land of Israel and then that moves on and it and it escalates in terms of actual and then it ends up on a good note. Now in case you don't know what is my focus going to be here it's going to be on now this other element is also interesting there seems to be this concern about the interpersonal which we'll come back to as well and they go and they say young man lift your eyes and look what do you choose Right. Though who would say this? The brighter tells us the ones that weren't good-looking would say this. The ones that uh and the and the brighter says that the women that were uh that were attractive would would talk about the attraction. The from good family would say that. So what would someone say who was both attractive and from a good family? They wouldn't say anything because they're married already. Okay. It says Rashi here tells us that maybe that's what we've been forgetting about all of this. You talk about a reset button. Why is yum kipper a day which is a reset. It's a day which is a reset because that was a day that we were forgiven for the ael and that's the day that the l were given. Do we now realize something? I hope you realize this that yum kipper is a yum matra. Excuse me. Yum kipper is yatan. That was the day we got the second loot. So now I go back and I look at all of those elements over here. I look at the elements of yo and the reset and we look at the chauffar and si and the yo and all that goes back to matan torah preparing us for the first matantora and then you ask yourself what does yum kiper have to do with any of this? Well it has a lot to do with this because yum kip is also yatanra. So but but there's a difference there's a difference between yoma which was the first one when everything was pristine and pure and good and then afterwards after things got messed up and therefore necessitate the reset resuscitate to fix things got messy meaning yum kipper is the messy matantora it's messy because there's a lot just think again amusel standing there in the desert by her seni so there's things which are very pure and innocent and so so on and then there's lots and lots of difficulty moving into the second one and God says no I'm going to give you again and come up to the mountain and Mosha comes down from the mountain and so on and that is all connected to yakipurim so there's another element that I want to add all to all of this the Mishna began here and it described these days and by the way the first day was was ta tuba is the holiday when tishab is over yum kip Right. It's posturban. Yum kipper is the holiday after all has been forgiven. There is a commonality between those two holidays because they're both fixing me messy situations. And it's interesting on both of those days it says that the girls would lend and borrow things from one another which actually to me points to a sense of unity. the you know the Torah and the rashi that you all know I don't even know how many times I quote this but you all know it in source 10 it says writes that matan was a time of unity so what broke the unity meaning when did the unity end you know we can all be getting together. You know, God forbid we can have a war and initially during a war everyone becomes united. So I'm say how long does this last before people call people baby killers and so on and so forth which means how how long does unity last? So I'm saying that that's a good question. What actually happened here to uh to frustrate or to end the unity. So I would suggest that the eagle kind of helped with that especially when you look at source number 12. right? No, it's not. It's, you know, rip out the leak of the other person over here. And this is like completely completely horrific. Okay. God said that we need to do. People were rebelling. People worshiped and and and so on. And God gives instruction whether just think a second okay the day after ago and the day after this happens we may have solved some of the the problems within the community but it's very difficult to ask or even to to think about the unity which existed beforehand which is theel did more than just than just I mean you could have thought the eagle was only about man's relationship with God and theel actually by extension had this terrible impact upon the relationship between people because that ended the unity within the camp. So I'm just I'm just pointing that out and that's important is the day that we get forgiven for the for the so I find it interesting in source 13 this is what's it called what's the highlight that part of what yipur is that we need to forgive one another now we could confuse ourselves and get overly technical What do I mean by that? I can read next. The Yumiper doesn't forgive. Oh, Yumip doesn't forgive. So, now I have a technical problem and I need to forgive. So, and it goes on over here describing, you know, how we need to seek out other people and try to find forgiveness on uh on Yum Kipper. Source 14. And I have a very long section from Pier Durabilizer. First of all, it's interesting. Again, I don't know how much to read, how much time benera, it kind of moves back and forth between Matanto here. Just we'll take a look quickly. Um is up for 40 days and he's learning and so on. So it's interesting. It's talking about receiving the Torah and it's talking about specifically the second time. So what does it say about this day? Says that you uh you need to uh shall we say abuse oneself. So what's interesting over here is again you keep looking for your chauffeur. So the periodiz says, "Oh, they blew the chauffeur for yilkipa that that year that in order to prepare them ju meaning just like we blew the chauffeur on the first time the Torah was given by matan the chauffeur was blown as well to prepare for and if it were not for the world would not exist." I know we also know if the Jews didn't accept the Torah the world would have been returned. No, if we wouldn't have surprised and now you know that I love that together the Shabbat Shabbat it goes on and it explains that in the future even we don't need any of the other holidays we're going to need meaning it's what brings the forgiveness in Yamipper the fact that we accept the Torah should I say that again it's not just like this kind of thing magic potion oh I took some yum kipper potion and now I'm cleansed No, yum kipper works because now I say I didn't follow the Torah and now I will follow the Torah. I didn't listen to God and now I will. And and the focus over here should actually be really clear. We have the uh we have then the continuation about describing yam kipper and it and it describes some of the things that we do and the main focus of what's coming up over here is that it compares us to the angels in heaven that it's taking yum kipper and instead of saying oh that we don't eat and we don't drink and we don't have sexual relations and therefore we're fixing what we've done this midrash flips it and says that in yum kiper we become like angels and we we hopefully remember there was this whole argument in the gaman the midrash the angels complain to God why are you giving the Torah to somebody who's born of flesh and blood and and he Mosha is told to answer but what's interesting is that after we mess up because we're a flesh of blood after we got the Torah then in yum kipa we make believe we're angels and and this pirate lear goes and spells it out And let's just take a look over here again just to get some of it. It says that we stand on our feet to be like angels. We don't eat to be angelic. Shalom. There's there's unity. Think think which means just like the angels above have unity. Which means it would seem to me that the reason we ask one another for forgiveness is not just because technically I'm not forgiven unless I ask for forgiveness. It's because that's part of the clinching argument that we are angelic. But of course the angelic is funny because we're only angelic because we we push the reset button which means we do mess up all the time. But we have this ability of reacquiring this angelic part of us and kipper we put on white clothing. It's going to by the way this continues from that those who talk about white they go back to the same midrash because we dress like malim we want to be like me we are going to be completely angelic on this day but part of being angelic is creating peace among ourselves I I want to just add one more source to all of this and that's source 15 because the continuation of yville is make sure you Don't abuse one another. And let's write and okay, we'll skip that a little bit. If you're of a brother who again fell onto hard times, he can't afford things, you need to go reach out and help. Which means all of these laws of Yovil now about helping the disadvantranchised, helping the one who's poor, reaching out and helping our brothers. I I would have said and you would have said before I started today, yeah, that's just like one of these things of Yovville. But when now you think about Yovville as a somehow macro matanra element, matanto had one other element to it. And what was that? And the laws of yo include this not just on this philosophical level. It deals with it on very practical levels to make sure that people aren't left behind and to make sure that people are taken care of and make sure that we live as one extended community. So again what is it that I tried to do? I tried to I told you from the beginning and that I was you know helplessly confuse you and that was I was trying to show you something which didn't bother you and that is that shod is connected to matanch and all of you would have said to me why you're working so hard well because it doesn't say so in the Torah. So what did I try to show that maybe it doesn't say so but it sure indicates it when you look at the broad picture and then able to again just imagine like a really big picture on the wall and now you see all of these elements and now you're doing again really art appreciation say hold it what is this piece over here connected to that piece connected to that piece and if you want to now understand the whole piece and now you come to this really simple conclusion simple and that is that the 49 days leading to the 50th day are connected to 49 years connected to the 50th year specifically in Yamke is matan torah all the elements si chauffeur yo are all connected to matan torah because these things are connected because the first time the tour is given which is a shabbat shabaton the 7* 7 leading to the 50th but is when the reset button was pushed and kipper is when it becomes also a shabbat shabbaton because that's the day that we were given the second lot and that's the day that every year we accept the Torah and we accept the Torah remarkably even though the first time God said to Moshe go and to the angels and he says no No, because we're so human is why we deserve the Torah. And the second time around in Yamiper, we say, "You know what? Let's dress up as angels because maybe this is a better strategy to uh go and to and to remind ourselves that we are capable of things that sometimes we think are impossible." And we're able to live together in a land together, unified, and be one people and accept these laws. And when we live, and that's again the culmination of the book of Aayikra is that we are holy people in a holy land with holy rules. And we will follow these rules and then be able to live together in peace and tranquility.