Chukat Weekly Torah Portion Rabbi Poston accd to Kli Yakar Numbers 19 verse 2

Good evening, everybody. We are in Parshat Chukat. That is in Bamidbar, that's Numbers 19. That would be Yud Tes, and it's verse two, even though we will start with reading the first verse, as we usually do. It's 19, chapter 19, verse two. Hashem spoke to Moses and to Aaron, saying, "Lemor." Keep that in mind. D bear This is the Chukat the Torah. We're going to focus on that a little bit. What does it mean? This is the law or statute of the Torah, which is Hashem commanded, saying. Another time saying is used. He's going to The Kli Yakar will focus on these two things that I know of so far. Lemor is said twice. Chukat the Torah is a strange language. He says it should have said or could have said this is that Chukat the Parah, as the the next several verses are going to talk about the Parah Adumah, the red heifer, and the laws thereof. And speak to the Bnei Israel that they should take for you. That's very strange. Take V'yikchu alecha, you should take for yourself a Parah, a red Parah, temimah, that's perfect, that has no blemish in it, which had no yoke upon it. Okay? So, the Kli card begins by saying those who caught the Torah as Shiva lay more. He right away points out Tart lay more la male. As I pointed out when read the verse, it says lay more twice. Say, very strange. What is the emphasis on the need to say a second time? He cover the more as it already says, well you referring to the fact that it says it the first time when it's already mentioned a second time. We got the Hashem El Mosha via our own name or slicker. The other way around. Why do you need it the second time when it's already said the first time? Then you're it seems like this. This is going to be part of trying to delve into the problem and come up with a solution. He brings a magic Rashi also brings it. He says it seems the fish out almost morning as Israel but meets with Zuda car. It's something about this particular mitzvah that the nations mock the Jewish people. They mock on Israel concerning this commandment specifically. And why is that? She told me I may aim call hi. Happens to be that it's reason is hidden from human consciousness from the eyes of any living being. The only And they say my avona is old to him. This would be the mockery that they would do the nations would do towards us by saying what is this service you're doing? What is this service to you? What this is very strange. You're taking this red animal, this red cow. You're burning it. You're taking the ashes. You're making a mixture. You're sprinkling the ash water mixture on a person who is spiritually impure and he becomes pure and the person who is sprinkled sprinkles that person becomes impure. It's all very strange. What is this service? So, the Amora Torah, what is the Torah saying by telling you twice? Say as if you're supposed to say there's an emphasis on what you should do to respond to those that mock. And there's a possuk in Mishlei, there's a verse in Mishlei 26 verse 8 that gets this point across, this principle. Al anaik seal eevulto penay chacham be'einav. Answer a fool according to his folly lest he be wise in his own eyes. There's a certain way you must approach someone who's mocking, someone who's very foolish. Don't allow him to walk away thinking he's in the right. You have to put him in his place. I'll read the possuk, "Answer a fool according to his folly lest he be wise in his own eyes." And what will happen if he does? V'yuchal dofi b'chol Torah. Because what he will do as a result of allowing himself to think that he's so right, he'll place the entire fault on all the Torah and he'll think the entire Torah is a joke. V'zeh o she'amar that's why it says "Asher tziva Hashem leimor" which Hashem commanded saying God made this emphasis on making sure that you respond, that you say sh'ata tzarich leimor that you're obligated, it's necessary for you to say "U'l'hasheem" and to respond l'yamin hammincha hamminchar to those heretics who mock. B'zot hamitzvah chukat the This mitzvah is this category, this broad category we call who cut the Torah, the statute of the Torah. As I said before, and he's going to point it out, why didn't it just say this is the statute of the cow? This is the law regarding the cow. If the Torah tells us this is the law regarding the Torah. The Torah itself. What does it mean to say what Torah are? Who come Malik is for action Malik. It is the statue of the king, may his name be blessed, which is upon us. And you're not allowed to think any other thoughts concerning this other than the fact that this is the command of of Hashem himself. Just like Rashi explains in his answer to us, that it's actually the language, the way Rashi brings it down, this is actually the language is who cut the Torah. This is what you need to explain and how you're going to answer the heretic when he mocks you. That's why the Torah says who cut the Torah. This is the statute of the Torah. It doesn't say who cut the para. This is the statute of the cow. Why? Because the fish and no suck that this text that Rashi lays out and the Torah itself says those who cut the Torah, this exact version, this wording that one should use, this is how you're supposed to answer those who mock those heretics that mock on Israel. You should say to them who come Yisrael." This is the statute of God. This is God's law. In fact, he uses these other these next words to describe something even further. Ki HaTorah, the Torah, the word Torah itself then come tevat melech. When you think about it, the word Torah, the word law, the word statute, the word instructions is synonymous, is in place of the actual word king. It's the king's law. It's the king himself who decrees. Ki miito Yisrael tetzei Torah. It's from him himself that emanates and comes forth the word the scripture, the Torah itself. Shelo yomru, so they don't say, "She'ein mitzvah zu mikvah mitzvos haTorah." So they don't mistakenly say or so they don't get away saying, they don't walk away thinking that this mitzvah is not included in the mitzvos of the Torah. This mitzvah is something unique that is not understood. All the other mitzvos have reasons. Some chukim are not so obvious. Mishpatim are more obvious. This one even we're going to talk about even Moses had a hard time understanding it and even for sure didn't understand it as well. Umash ne'emar Parshas Va'etchanan in Deuteronomy chapter 4, verse 6, it says, "Ki hi chachmatchem uvinatchem le'einei ha'amim asher yishme'un es kol haChukim ha'elu." This is something that we see on our day and age that the the non-Jews say, "For it is your wisdom and discernment in the eyes of the people who hear all these decrees and will surely say, "Surely a wise and discerning people will hear it." The the non-Jews appreciate the wisdom of the Jews. They see that we win many Nobel Prizes. We're advanced in science and research and on the stock market in terms of startups and discoveries. So, if this possuk, this verse is talking about how wise and discerning we are, well, guess what? The kan mashma d'Rabba. The fact that we're saying that the the non-Jews, the nations of the world are going to mock the Jewish people, going to mock Am Yisrael, then it's the opposite of the inference of the verse we just read in Deuteronomy 4:6. The sh- shimoniam al huchim, they're certainly mocking these statutes. Before in the verse we inferred that they thought we were wise and discerning and here they're calling us fools. The t'shuva l'davar, the answer to the matter is ki yesh huchim she yafo hassecha anoshila hasitama. There are huchim, there are types of these statutes that one's intellect is able to grasp, right? If the personal human intellect can grasp their reasons. Zulat sh- sh- shitatam nistam mikol amon. Aside from those certain reasons or certain mitzvahs that are hidden from the from the majority of the masses of people. And what the v'ni- v'nigla hu l'yechidei sh- reidei hador. However, there's always a continuum. It's never lost. There are individuals who have the revelation of what the meaning is, but it's not revealed to the masses. What's the meaning of Seride are the you like the Plato's, right? The That that should be Which means the survivors, the remnants of in individual remnants of each generation. Well, Parashu common star me call it down. But when it comes to this particular mitzvah of the Parah Adumah, of this red cow, the red heifer, its reason is hidden from everyone. As opposed to all the others, we may not know the reason, but there are individuals, remnants of each generation that know, and it's handed down an unbroken masorah. This mitzvah is different. Even didn't know. Sharay alav hashalom his got call puts me in a power. King Solomon, peace be upon him, he was able to grasp and know everything except for the reasons behind the Parah Adumah, shama layon in Koheles. Koheles is Ecclesiastes. Yeah, question. Yeah. Yeah, does that mean that each generation has to learn it over fresh? No, no, there always are people that will carry it on, and if it's not taught to the public, there's a reason. We see in Pirkei Avot, each generation each one of the sages of the different generations thought it was necessary to teach something because that generation needed to know it. So, when a generation is in need of a piece of knowledge, the Gedolim, the sages of that generation, will reveal the knowledge is necessary. If it's not necessary, it will remain hidden until it becomes necessary to be revealed. There's nothing new under the sun. Everything was revealed at Mount Sinai. And there are people that are part of this masorah, part of the tradition, who heard from their rabbis and heard from their rabbis all the way back to Moses. Some things are told you must publish, which is most I'm I'm not going to guess a number, 99% of the information that we received at Mount Sinai must be told. And then there are times, we saw it during the Baal Shem Tov and before that and the Ramban, there are certain periods of time that things need to be revealed that are finally revealed for the first time. For example, the the Zohar perhaps. So here we see in Does that answer your question yet? In Koheles, which is uh What did I say it was? It was uh Ecclesiastes 7:23, it says he wrote "I mean many." This is um King Solomon himself, saying "But it is far from me. It was beyond me." We're talking about the parah adumah. He had He couldn't get to the the the yesod, the foundation of it. The fikach, therefore, um should show me hope of parah adumah. If the nations heard, any one of the nations, would have heard just this one particular mitzvah regarding the red heifer, but I am only allowed Certainly, they would mock us for it. The whole amar, cuz we see later it says "Escola kimayu." We were talking about that verse Actually, in our verse. All of these chukim. Uh I just want to go back to that one verse in uh Yeah, it's back in Deuteronomy chapter 4:6 in the Ekev. We talked about when they appreciate us. When do they appreciate us? They appreciate God and his mitzvahs when they hear all of them. When you hear all of them and you don't understand 1%, big no big deal. But if you only heard the mitzvah of the paraduma, that and that's what they think, that's what it's all about, of course they're going to mock us. Ki hasho meem kol ha hukim b'klal When it says kol, it means all. They heard all of them. Yesh bahem hukim sheyesh bahem taam niglah. And a large portion of them have a very obvious reason. Az ayhema yigidu yigidu gam hahoq ha'elam So then they would be proclaiming and testifying also on that 1% or those hidden things, meaning the non-understood uh mitzvahs, commandments, ki yesh bo so, because they're hidden and it's secret. V'yitlaq hisaron b'qotzer da'at amasi. They would basically hang up their inability to understand on this minute amount. And they would basically be some mitzvah. They would rely on the fact that the rest of it makes sense, so that little that I don't understand, it's okay. V'hiqah leqa para. But we said that the pasuk tells us, the verse tells us that God says, "They shall take to you a perfectly red cow." Who's you? That you is Mosha. Rashi explains, perush Rashi, v'elam yiqre al shem Mosha. That it will always be called this particular cow, the red heifer, at least the first one, if not all, it's called on your name. Ma yiqal v'dula notan l'Moshe b'zeh sheyiqra efer sh'Moshe al Mosha. So the question here is, what is so dear and precious and great that it was given to Moses that his name would be called this cow would be called by his name? In the typical clear cut fashion, he wants to answer it. So, he says, what makes most sense to me? She ain't miss me great. The aim of shame hugonra. There's a Gomorrah in salt that explains that the name of the mitzvah is always called upon the one that finishes it. Right? Cuz let's say there's five people involved doing a mitzvah. The one who nails the, you know, puts the nail in the coffin, so to speak. The one that finishes the job, the commandment, that commandment says he did it and it's called by his name. So, here he's going to relate that this mitzvah of parah adumah is related to Moses, the fact that he was involved in its finishing. And he says, according to Hazal in in the Midrash Rabbah that this cow is part of the kaparah process. It's part of the atonement process on the sin of the golden calf. Which means like this, that the mother comes to clean up after the dirt or the feces of her son, child. You realize that Moses was involved in the very very beginning of this atonement process with the golden calf. When was that? He burnt that cow. right? And he ground it very fine to an ash. Kach Yigmor Haparah, so too was giving him the chance to finish this atonement process. Shega Hamar Yikare Al Shamem. Therefore, also the finishing will be called That's why it says take for yourself. It's going to be for you, Mosa Mosha, this cow. Zetam Chazal in the Medrish Shmuel Shmuel Shmuel Yisbaruchu Amru Halacha Bishaim Eliezer. Now, Moses was the biggest largest prophet we ever had. And he heard that God said the Halacha was in the name of Rabbi Eliezer. There's a Gemara that talks about the Parah Adumah and the um I Eglah Arufah. The Parah Adumah is to cleanse the spiritual impurity from someone who was impure by the dead. The Eglah Arufah is when there was a body found between two cities and they measure which city is the closest and the elders come out and there's a ritual involved of a confession and a statement that we had nothing to do with this person's death. At the same time, the back of the young uh cow is uh I'm karate chopped. It's basically uh not beheaded, but broken neck through a broken neck. So, the Gemara talks about a machlokes, an argument between Rabbi Eliezer and the other one's not mentioned here of how old these cows must be. So, when it came to the Parah Adumah, it has to be at least a year old. We say Bat Shnatayim. That means he's in his second year. She's in her second year. And the Egla, it's less than 12 months old. It's about Shana Rishona, meaning it's within the first year of its life. And it says, "Yiro Tzone." This is what Moses himself said. "Yiro Tzone she eh Eliezer said, that Eliezer the Poskin, he should be Motzei Cholatzai. He should merit to come from my loins." Now, the truth is, there's a few Mishnayos that begin with Rebbe Eliezer. And I'll mention in Korach, the first Mishna, Rebbe Eliezer Omer over there. And as we all know in Brochos, which is the first Mishna of all of Shas, you have a three-way Machlokes. Truth is, we don't Poskin like Rebbe Eliezer in the first Mishna of saying Krias Shema up until the end of the first watch, but he's the first there. He's the first opinion brought. As if the whole oral Torah comes through Moshe, through his son or through his progeny, Eliezer. That he would want Eliezer to come from him, meaning the Toldos of and the as we spoke earlier about the Masorah, the unbroken chain of the oral Torah all the way down through Eliezer. And it says, "V'shem Achad Eliezer." But Moses himself named his children. This is in Exodus 18:4. He himself named, they made sure that one of his children had that name. Umara Moshe Kaku Livakeish al Din Zeh She Yetzei Mi Yotzei Cholatzav. Yotzei Mi Kol Sifrei Torah Umari B'emes Mi Kol Dor Va'dor Va'dor Shav, Dor Va'dor Va'chachmav. What exactly did Moses see that through this that he wanted, he requested that this particular law of the Parah Adumah, many generations later, should come out through his own loins, through his progeny, more than all the other secrets of the Torah that are actually said in truth from each and every generation amongst all the wise ones. You have to realize that Moses himself gave up his entire life, his own he he was willing to give up his own existence for to save the Jewish people. Remember, with the egg with the egg itself, Hashem really wanted to wipe out the Jewish people and start over. And Moses said, "Whoa." There was a whole discussion. We're not going to go into it now. Right? It would be a Hashem if God would take out the Jewish people. But basically, he was willing to say, "Wipe me out of the book. Take me out. If you're not going to bring them in, you know, cuz God said, "I'll start a whole new afresh with you." And Moses didn't want any part of that. He as he says, "Hineni na mispar." "Wipe me out from your book." These verses are all mentioned. I just want to show you it's in Exodus 32:32. Vayikra Shmot. Not only is the cow called by his name, but the book itself. We have the Tanakh in front of us, but the five books we call the five books of Moses. So, the book itself, "Wipe me out from your book." The book is called by Moses' name. He begins with this verse by mentioning in Isaiah 63:11, Vayizkor yemei olam Mosha amo. The people Then his people remembered the days of old, the days of Mosha. That's not the the firm proof yet. Al kein rotzah shegam baparah zu merosh ve'ad sof yikare ushmo. Therefore, he the cow, this cow from the beginning until its end, meaning the beginning of the atonement process until the very end. why? Keep a zoo because this cow It actually is part of the embedding embedded embeddingment to uproot. Not embedded, the opposite of embedded. To uproot. To uproot the I don't I don't worship. The we're talking about two of the three cardinal sins. The the this cow removes the the what was embedded or uprooting what we mistook by the And the that the that's also a cow that's a baby cow, let's say a younger cow. And that is used as an atonement for murder. You got to realize in the actual I'm also the movie they were dancing around the cow. There were actually three of the major three cardinal sins involved. There was sexual licentiousness going on. He mentions only two of them which is murder. Who was murdered? Who's Who was Miriam's son? Miriam was married to Caleb by the way. Caleb from Yehuda from Yehuda. So Who was murdered in the process of defending murdered in the process of defending and that's so that's murder right there and you have a vote of Zara as well. Meaning uh idol worship. The Haftarah now we understand why it says they should take for you Moses Shimon Zoo to carry out Shimon that the finishing of this mitzvah should be called upon your name. Yankee Nemer and because of this it says Zot Hukkat Torah. This is the Hukkat Torah this is the statute of the Torah the lone Amar doesn't say Hukkat the Para like we said it should have or seemingly should have is right? It doesn't say this is the law of the cow. Shimon Nemer what do we hear from this Torah via Para in Hukkat that really there's a a concept try to conceptually think that Torah and the cow are one concept. How's that? Ki Hatorah Nikrasa Shimon Shamosha because the Torah itself is called by the name of Moses as well. We already know that the cow is called by the name of Moses but the Torah itself. Shimon says in Malachi that's uh 3:22 and Zichru Torat Moshe Avdi remember the law or the Torah of Moses my servant. But Moshe Avdi Ki Hukkat Para Tikkarei al Shimon and we all know that the cow is called by his name but I don't know what it is and it's for the same reason. Both share the same reason it's one reason that it is Ki Hamishim Shaarei Binah Nivru Baolam there were 50 this is going to be beyond me, but there were 50 gates of what called deep understanding that God used to create the world. Kulam nimtzu l'Moshe chaser achas. All of them were handed over to Moses except one. It's in the Torah, which means there were 49. 49, we all know, is 7 * 7, which is very significant. Ve'al yedei mem tet sha'arei bina and it was through these 49 gates of deep understanding she'hasig hayal lo, that Moses was able to understand and comprehend mavo l'vo b'sod Hashem lidrosh ha'Torah that he that Moses was able to come to this deep understanding, the fundamentals of the secrets of God, where he was able to darshan out, to expound the Torah in 49 ways, when 49 ways in the other direction, whether it was for purity or whether it was for impurity. As it says in Mishlei, now you got to get this word like it's a real tongue twister. U'k'matmonim tachpesena, tachpesena, which means refining I'm sorry. This is in Mishlei 3, that's Proverbs 3:4. Search for her like the word "achtmona" is to be hidden. So, search for her as for forbidden treasures, as for like hidden treasures. K'matmonim tachpesena, like t'chipus, to to search. But you take the word "mem tet" u'k'mat. K'mat is like mem tet is 49. Monim is to count, but not count once. Mona is to count who counts count once, moneem is the count twice within that word. And it's as if counting twice, you shall search. And that's why Moses was able to go 49 in each direction. Moneem hyeenu shteipami mem tet. Moneem means to count, but count twice. Count twice 49. Ki al yidei zeh imros Hashem tehoros mezukakim shivatayim. And it was because of this we understand what is said by Hashem or designated by Hashem that refining requires seven times seven. Shivatayim is seven times seven. Hyeenu shiva al shiva, seven times seven. The chein tam aparnela meein ko chai. And similarly, the reason that the the reason of the parah itself is hidden from all living beings, a feel of me shenemar bo, even by King Solomon, which it says in Melachim Aleph, in the First Kings, chapter 5, verse 11, v'yechak mikol adam, that he was the wisest of all men. The nevertheless, no lignate ki im Moshe, this secret of the parah adumah was not revealed except to Moses. Va'al yidei mem tet sha'arei binah she si. And it was through the nine 49 levels of deep understanding that he was able to grasp and hold on to. Kidamashi beyuchad, just like it's brought down in the Medrash, kesef tzaruf ba'alil la'aretz mezukak shivatayim. This is in Psalms 12, verse 7. As silver tried in a crucible on the earth, refined seven times. So, in the parashah Yeah. But, it says here shivatayim. Seven. Twice. Times two. No, not times two. Seven times seven. You're right. Seven squared. Thank you. So, you have here in the parashah of the parah of the agalah of the the red heifer you have seven different topics discussed seven times. And here it's brought down Rebbi Hanan bar Papa Patar. He was able to interpret Kriyat Parashat Parah, the verses in the parashah that we're dealing with, sheyeish ba mishila pami pam sheva. That there is in it seven times seven. Sheva paros, seven times the cow is mentioned. Sheva has a seven times sprinkling is mentioned. Shet sheva srey fos, seven times burning is mentioned. Sheva kvisot, seven times that the washing of the clothes is mentioned. Shivat me'im, seven times um uh impurity is mentioned. Shiva tahorim, seven times um pure purity is mentioned. Shiva kohanim and the priests are mentioned seven times. If you really count them, you notice that it's not exactly seven. This is missing. So, he says in Yoma 58, if someone one of you guys from the audience comes to me and say, "Look, I counted them. It's not seven in every case. Haserim hein, something's missing." Amalo, you know what you should say to him? Af Moshe v'Aharon ayu bikhlal. Don't forget to add Aaron and Moses to the equation. That's at least two there. Odd comma shalom. That's the end of the measure. Now he says yes about that. You should carefully examine. Man could yesh love and miss bar say. What's the big deal? What's the not coming here? What's the practical difference for us in our lives that you have this number? I should ask a person at least until you come to the person in Mizuka sure time. Okay, great. It means that you have to be finding 7 * 7. I'll buy that measure there. We can tell my martial art with ninja shark here. He's saying certainly the ball measure the author of this measure is coming to giving you a deeper reason on a different measure. And that's in the year of rain race member. Tough noon tap. You call it a power where it says and you shall they shall take from you this cow. Again, you look at her. I need to be God is so far to you Moses. I will reveal the secret of the cow. Well I can hear me okay. But to all others, it will remain a secret unknown. Love and nail mama and call hi and why should it remain hidden from all other humans? Hell of she is by miss park at men tap. Because there is within it the number 49. Remember only Moses reached that level. The rain is showing the second with sorry for calling Yana came out of the men touch Shari Vina. This hints that you cannot refine it and try it out in all of its aspects except through the full 49 um gates of understanding. And that was not revealed to anyone but Mosha shalom Nikola came on Mosha. I'll came. He I can hear him okay. I feel it slower. That's why it, meaning the cow, remained a hidden statute even even to Hamelech. In he brings a medrish oh amen shifara basheva ain Can you imagine this? We're getting like deeper and deeper. We're peeling off the layers of the onion. What was the name of King Solomon's mother's name? What was her name? Batsheva. So, who's Batsheva? He is Batsheva. She's Batsheva. Batsheva means the daughter of seven. That is the name of the mother of Mitkareya, she shall be called. That's what she was called. Upeirish bizeh mash apeirish and it explains what we're trying to explain here by saying, he's going to tell us. Kishain. Just like sha ain moshelus al haben, kacha para mashla b'chol chachmo Just like the mother has the authority, rules, controls the son, kacha para mashla b'chol chachmo so too the para itself somehow controlled, was overruling the wisdom of Remember, he was not able to get it. Ki lo yochal l'havin bisodah, he couldn't get to the bottom of it. He was botch, his mother was Batsheva. Uvizeh miyusha mashlo ne'emar, now we understand a little bit better when it says chukas hatorah, this is the statute of the Torah, ki im kan u'parshas matos, this is another place. If you look in Numbers 31:21, when it deals with when the Am Yisrael goes out to battle the non-Jews and takes in shlav different types of uh spoils and they have pots and pans and they need to use them to cook uh you need to kosher them first because they were used by the nations cooking bacon and who knows what else, treifos and nevelos. Things that were not kosher, things were forbidden to eat. We took over these vessels. We need to There's laws of Hilchos Hagolas Keilim b'mayim edah. There's all these laws of purging the vessels in the purification waters. You'll find that I said in Numbers 31 21. And that's where you'll find the words chukas chukas haTorah, the statute of the Torah, here by the parah adumah and over there by the purging of the vessels. Since the purification of this cow is all-encompassing and it's compared to the actual Torah itself, which is all-encompassing, which through it all the secrets of chachmah are in it. Okay, the next paragraph begins by talking about the parah adumah temimah. You need a parah adumah that is perfect and unblemished. Earlier about your mother comes and cleans after the child, here this is compared to the son of the shifchah, the maidservant, and this this son dirties the palace of the king. Amru, they would say tavoa eim utekaneh tzo'ah benah. The mother comes and cleans up the feces or the dirt of her son. If you want to uproot anybody that comes and wants to uproot, get rid of some type of a bad growth, ein dai the Shulchan Aruch Hanapim, it's not really enough just to cut off the the the rotten branches or the infected branches of the tree. Kol man sheva aretz yamut gizo, the whole time that the this dying trunk is still in the ground, shoresh poer rosh avona, meaning the root of the disease which is full of gall and wormwood is still there. Because what's going to happen in the end? Ki sofam lo yitzmach, because in the end it's just going to keep growing rotten branches, uh diseased branches. But how do you get rid of it? Aval u'vitul shoresh yiflu gam anafim, but if you got rid of the roots, you really got to the nitty-gritty reason, the original reason, the root reason for this problem, this disease, then the branches would automatically fall. So, what do you go for, the branches or the roots? K'mo she nemar says in Amos 2:9, va'ashmid piryo mima'al v'shorashav mitachat. And I destroyed his fruits from above and his roots from below. That's the only way it's going to work. You got to get the roots. Shma mina shelo dai ba'ashmada t'prei l'vaye, you'll hear from this that it's not enough alone to destroy the fruit by itself. V'chacham chazal, it says in Gemara Avodah Zarah, oiker Avodah Zarah, you want to uproot this Avodah Zarah, you want to uproot this idol worship, tzarich l'shoresh achareiha, you need to uproot after. You got to get rid of the roots. Meaning to say, it's all tzarich l'vater eitz ha'asheira garma l'hem l'avod Avodah Zarah. You need to had to cut down the asheira, right? but that wasn't enough. They had to uproot it all. You need to examine what the original reason was that caused the idol worship. Ki Hashem who assures power over the world, because it's the reason it's the original reason that that is the root of the disease. Once you get rid of that reason, you pull out the root of all then you get rid of all the results and consequences thereof. The root has told us meaning the resultant. Here we're talking about the fruit or the children. It depends on whether you're talking about humans or you're talking about fruits or you're talking about branches. It's what comes out of it. Are you talking about terrorists? And the real reason is compared to that mother that gave birth to the child. That's why God commanded the burning of the red cow. Or in our case, whether it's even the the original cow that Moses burnt of the the golden calf. But here we're talking about the the red heifer. Also the uh the power that we're burning now is acting as if it's compared to the mother of the idol of the golden calf. They should know this in order to connect this learning, this this deep connection from this. That it is a care of all the sorrow to uproot in order to uproot the sorrow itself, you got to go after the roots. And then you won't return to that foolishness, to the original foolishness. The parshat Ki Tisa, and if you look over there it's referred to the half shekel. And this is in Leviticus 30, verse 13. The dubber is that he goes at length to discuss this. That there was very clear that the real reason, the equal reason, the prime reason for the I don't the idol worship that we were involved with golden calf, at least the claim was that it was due to all that money and gold, the the silver and gold that God laid upon us, and we basically blamed God. The arm of the soul in brocos the arm to the hand. It was through all that abundance of gold that was the cause of our downfall. Because of this gold that was so reddish that brought this evil act of uh creating the golden calf. That's why we take this golden this um red heifer. This drove the total money of the golden asset. To burn and to get rid of that reddishness was all the other gold and not to mass a major amount of wealth. The as low you have all the mice again or not to come to this action again. Before we read the next verse, I want to mention I went up to Haifa to see a golden calf, a red heifer. I mentioned to you guys before, but all the way up, hours of driving just to see on this hilltop in this corral this calf that it was all red on the top of a green mound, right, this hill. And the sun was shining onto those red hairs, whatever, you know, the coat, and it was mamish golden. The way the sunlight hit the red hair, it was freaky. So, I kind of have a little You say you saw a golden calf? No, I saw a candidate for prophet. And I saw an angel as well. Where is this? In In India? There used to be a casino in Taba. And the Jewish guy owned this in the days that the Israelis occupied it. And uh on a hill, he built a big bizarre thing. Okay, I'm going to need I'm going to need a little help getting through this last piece. The Indian Amoque Zay, this the very deep concept of a mashal bishvru hera hasheva masa ego. And it's through this analogy, and I think he means crisis with shivru. Uh the collapse of the crisis, Hashem showed showed through this action, through the building of the golden calf. What did he show them? Tugarum tumas hamase, that it, the gold, was the cause of this uh impurity of causes the impurity of the dead. Why is that? Lefisha matan Torah nasu Yisrael herus al haluchos, that when we stood at the revelation of Mount Sinai, Israel, Am Yisrael, became free through the law, through the engraving of the tablets. Cherut MeMalach HaMavet, actually freedom from death itself, from the angel of death. I shouldn't say from death itself, but from the angel of death cuz he says death cuz he says The angels came down and when they said Na'aseh v'Nishma, and they tied crowns on their heads, one for Na'aseh and one for Nishma, and with that, they were conferred immortality. In other words, they went back to Adam and Eve. I thought that, too, but it's not immortality, it's natural death, not through the angel of death, which it's hard to get our head around, but there's a thing called a Neshikah, a kiss of death, which could happen directly from God, as opposed to Malach HaMavet, the angel of death. He'll explain it. So, that's why I backed myself up and said I didn't mean death, but the angel of death. And let's hear what he has to say, and it perhaps it might contradict another Midrash. So, he says Cherut MeMalach HaMavet, freedom from the angel of death. Ein Apairush SheHa'eres Kavalah LeVatel HaMavet LeGamrei. These are his words not mine. The intent of the explanation was not to tell you that there was no longer any death. Ela Inyan Cherut Zeh Hu Davka MeMalach HaMavet. You understand why I said what I said? Rather, the idea of this freedom was only freedom from the SheLo Yamutu Ki Im BeNeshikah HaShem, that from now on, death would only come through a kiss. I'll call it a kiss of death, doesn't mean it gets black. It It's actually a good thing. A kiss of death from Hashem, from the mouth of God. And as a result, remember, it's the it's the fight, the struggle that the angel of death has with removing the soul that causes the tumah, this impurity to remain in its place. But where there's a neshika, where there's a kiss of death, and the soul leaves willingly and like pulling a hair out of a cup of milk, there's no impurity left behind. That all of the prime types of impurity of the dead come as result of death. It's only when this angel of death is involved, when he's getting paid a salary. Which is coming from the darker contaminated side. But when we deal with the concept of death through a kiss of God, there is no impurity left behind. Rabbi Yehudah Nasi, the day that he died, I think you guys would go to the funeral. You would go as you wouldn't hesitate to to to help in every aspect that you could. Because there wouldn't be any impurity. So when a great godol like Rabbi Yehudah Nasi died, or in the in cases even of kivarim, tombs today of great tzaddikim, many Kohanim, enter without any hesitation as we mentioned before. Nims comes out, should the Kabbalas haTorah Nashu bnei chorin mimalech hamaves ubatla tumah. That when the Jewish people, when Am Yisrael received the Torah, we became free. From what? We became free from the angel of death, and there was no longer any impurity. But what happened through the egg, or through the sin of the golden calf, everything returned. Ba'avur de'eigel she'asu chazu lechulam shlita aleihem malach hamaves. It was through the action that we performed by worshipping the golden calf that was returned to us this destructive force, and it actually had power over us, it controlled us. It was controlled by this malach hamaves, by the angel of death. Al ken ha'eigel garam tumas ameis. Therefore, it was the gold that was used in the eigel, right? We're talking about the eigel itself was gold, that caused tumas ameis, the impurity to return. Al kein tagoi aim, that's why it's necessary for the mother, where the mother is the parah adumah, the red heifer, veten hakaneh et tzo'at benah, she cleans up the dirt, the feces of her son, lehasir tumah al yedei efer parah, in order to remove that tumah that comes as a result of the ashes of the parah. Zeh perush shikar, he ends up by saying, as he always does, this is a very deep explanation, and it's extremely deep, especially who we that truly understand the secret of the parah adumah, but it gives us some insight into So, who are the next Thank you very much for coming, Kichales. Okay.