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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.