Deep Impressions - Parshas Naso

Okay. Let's jump in right away, you said. I just not say. Okay, so there's a one of the myths wise and pious just not say. After Schleicher she. Is the repetition of the myth of Gaza lager. Eric. Hey possible K. The the the I'm sorry of of of of guys of an issue about shaker. Rashi says. That. This is a exact repetition. It's the same as you have in the end of there's a that if somebody steals and denies that they stole and they swear falsely and then they're my duh that they bring a carbon and they pay a class and that's this is exactly what what it says then. They came ish. So Rashi says that it's a exact repetition but it was it was in the sky and so Rashi. The smell schnitzel and it's about this two. Added denim that are here that are not in by Yikra. Number one is that you're only higher. The the famous for a sham. If you're my duh if there's a video. The his value that's a dish. And the second dish. Is that. The partial of. That's why I mentioned before the partial of Gaza lager if you steal from a gear and the gear has no yard sham. So if after the gear dies a person is my duh. So who does he give the uh. Who does he give the money to assuming that the gear didn't have any children? So. That's what this this partial says of man ish goel. There's no goel and that's what the chazal says is it possible to have a yid in klal yisrael that doesn't have a goel? So so so chazal say it's talking about a ger. A ger could not have a goel. And the halacha is we give it lashem lakoyen. So that's the parsha of of of goezel v'nishbal sheker. That's repeated in parshas nosei because of these two things that are nischadish. What's interesting is that the parsha before that is a parsha that seems to have absolutely zero possible connection two parshas back to back. Um and that's the parsha of shiluach hamachanos by shlishi tzav es bnei yisrael v'yishalchu min hamachaneh kol tzaruah v'chol zav v'chol tameh lanefesh. That we send out of the machanos people that are tameh. And we go from there into the parsha of of of goezel v'nishbal sheker which is only being repeated because of vidoy and gezal hager. And the question is what the what the connection is. Like what is the what is the narrative here? What's the hemshech between these two mitzvahs? Number one, send out of the machaneh someone who's tameh. Number two, if someone steals and they koyfer I want to add vidoy and gezal hager. What's the what's the hemshech here? Who says there's a hemshech? Of course there's a hemshech. But besides for the of course there's a hemshech, the Baal Haturim says so. The Baal Haturim says something unbelievable. The Baal Haturim says that the v'yishalchu min hamachaneh kol tzaruah v'chol zav v'chol tameh lanefesh is connected to the next parsha of ish o ishah ki ya'asu mikol chatos adam. And he said that it's to connect the parsha of of the shiloach hamachanos to the concept of chatas ha'adam, the cheit of Adam. Sounds familiar, the cheit of Adam Harishon. And says the Baal Haturim that the cheit of Adam Harishon is the original shoresh of the three kinds of tumah that are mentioned in the shiloach hamachanos. He says the nachash got tzaraas as we know that the skin of a nachash is is spotted or whatever it is, but in some way Chazal say the nachash got tzaraas, the isha got zivah or nidah, tumas nidah or zivah, that's called zav. And the ish got meis tamus, right? That that he that is excommunicated. So halfway the fellow the the Baal Haturim says that the yishalchu min hamachaneh kol tzaru'a, that's the nachash, v'chol zav, that's the isha, that's Chavah, v'chol tamei l'nefesh, that's Adam. And that we see that's merumaz in the fact that it's sameach, it's sameach to the parsha of ish a isha ki yasimu mikol chatas ha'adam. Ah, chatas ha'adam, that's the connection. But obviously, this just makes us want to understand even more what the connection is. Like that it's hooked in as it says chatas ha'adam by by by goizel v'nishbal sheker so that so now we see that the Torah purposely put these two parshiyos together. But we still search for some kind of understanding of what the message the Torah is telling us by telling us shiloach hamachanos and then this parsha of goizel v'nishbal sheker for the purpose of adding vidui and stealing from a ger. So that's the that's the job that we have ahead of us in the next few minutes to try to figure that out. So we've discussed in the past the Gemara was just our Sugya when we on Shavuos that we the Gemara in Shabbos on Daf Peh Ches that says that when Klal Yisrael stood by Har Sinai, it was Paska Zuhamah Sah that the Zuhamah, the poison, the Yerida, the Tumah that came to them that that came to man because of the cheit of Adam HaRishon was Nifsak. And Adam HaRishon Klal Yisrael standing by Har Sinai were Chazers to the Madregah of Adam HaRishon Ke Demah Cheit. >> [cough] >> That means that there would not have been Misah in the world. That means that there would not have been Tumah in the world, right? If Tumah was a result of Adam HaRishon Ke Demah Cheit, there would not have been a Parsha of Tumah. That would have been a return to a Matzah of Kulai Kodesh, Kulai Tahor, Kulai Shaleim. And Klal Yisrael worshipped the Eigel and they fell back down from the Madregah of Adam Ke Demah Cheit. Ach Kein Ke Adam Ke Musa Ke Ach Ach HaSaron Tifailu, you're going to you you you fell and now you're back to having Ezeiras Misah. And we learned here in this Shiur over the last few years to understand that that's not an absolute return back to Adam of before the Cheit. We've learned to understand that although we did the Cheit of the Eigel and although we returned to the Madregah of Adam HaRishon after the Cheit but the Reshim, the imprint the effect of having stood by Har Sinai and having stepped up to the our ultimate goal, which is to return to the Madrega of Adam Kadima Kates is imprinted in us and has given us different my lawyers that a certain preciousness that we have. For example, that the sea borders like Adam Marisha after the hate, right? It says in the says that it had sea border lawyers, right? Is that possible for the sea border to die? They're even Dena driver of the when that that have ruined the sea border is Tommy, you can continue to be macro of carbon ice and the matter that sea border is even a Tahara. Right? There's a certain Tahara. So So you And and you see this reflected in the Lucas themselves, right? Because the the the life of Adam Marisha Kadima Kates that we would have had had we not done the ego would have been not in to the first Lucas, right? The first Lucas that the I could just borrow from provided the Avarim for, right? That was the big difference between the Lucas machine is in the Lucas near is that I could just borrow from provided the Avarim. You understand what that means that I should provide the Avarim. That's a golf that's Kadish. That's Adam Kadima Kates. So not just the icy is are Kadish in the Shama, but the golf is Kadish. That's the matter of Adam Kadima Kates. That's what we would have been shy of for. Once we did the hate, now we got the Lucas near is with the the the the stones came from this world. Physical stones of the Aita Haradega stones and I could just borrow from is McCadish them. I could just borrow from engraved on them the Halo go words of the Lucas. But has I'll tell us that Lucas the Shiver Lucas Manakin the Arin. We don't just have the we didn't get rid of the Shiver Lucas. The Shiver Lucas are there. And that tells us that there's a ration, there's an impact, an imprint, a message, a a continuity from the from the Shivrei Luchos that remains in the that remains in Adam. And and it's a very very very important you say to know that we keep with us that Madrega and many of the Halachos that we have many of the Dinim that that um that the Klal Yisrael is Noheg are Dinim that that are that represent the Smicha have that while we are Baalei Meisa but we have a connection to to to a higher Madrega and one of those is the whole Seder of Tumah and Tahara that we have. In other words, the fact that we have Meisa and Tumah Smeis, the fact that we have Niddah and and Zivah, the fact that we have Tzaraas, as we spoke about when we learned about Tzaraas, those are all Simanim of Tumah and of Cheit, but the fact that we have a sensitivity to it, which don't have. don't have Tzaraas. They don't have Niddah. The fact that that we have a sensitivity to it, the fact that there's a process of being Metahir ourselves from it, that shows that we're on a we're on a journey here, that we have a mission of being Metahir ourselves from that Madrega. So when the Torah tells us Vayishalchu min Hamachaneh kol sarua vechol zav vechol tamei lanefesh, which the Torah tells us is is based on the fact that the Mishkan is in the center. Right? There's the Mishkan and then reverberating out of the Mishkan is Machaneh is Machaneh Shechinah, the Machaneh of the of the of the um the the Mishkan itself, is Machaneh Leviyah, Machaneh Yisrael. And we know that the Metzora's shaloach out of all the Machanos. And the the zav is is shaloach just out of Machaneh Leviyah. And the the the but mesa is mesa is allowed in Machaneh Leviya, but it's just not allowed in Machaneh Shechina. But you see that the center, the eye of the storm, is that place of kedusha called the Mishkan, which was the building we built as a kapara for the cheit ha'egel. So that's the that's the eye of the storm. That's the source of the kedusha. That's where the kedusha emanates from. And from there reverberates that we react to tumah and we send out tumah because we have this Mishkan that's the our our hope of being able to restore within us the kedusha of that original that ray sham that's within us. And just to tell you a a remez, I know you have to go but I want you I want you to hear this last remez. Just to tell you it's a just an unbelievable thing. When Hakadosh Baruchu told us to build the Mishkan, so it says "Va'asu li mikdash v'shachanti b'socham." Right? B'socham in them. So according to what we're saying now, it's very clear. Build a Mishkan because there's a the goal is that the Hashra'as Shechina is in Klal Yisrael. We lost that when we did the agel, but al y'dei this journey of being in our Mishkan, you you know, we will be zocheh to "V'shachanti b'socham" cuz the the ray sham is there. Okay? Listen to this. In this parsha of Shiluch ha'Machanos, it's unbelievable. In the parsha Shiluch ha'Machanos, perek gimmel, pasuk gimmel, look at the pasuk. "Mizachar ad nekeiva t'shalchun, t'shalchun el michutz l'machaneh t'shalchun, v'lo y'tamu es machanehem asher ani shochein b'socham." >> [clears throat] >> Not b'sochayo or b'sochah. You know, machaneh is one of those words that could be zachar or nekeiva. But b'socham? No. By doing the hanhagos of tumah, you'll be zocheh that's that's the path towards "V'lo way it almost because my goal, the goal, the ration is this inside of them. That's the that's the that's the that's the goal over here. I shall not be saying come. Okay. So So what does this got to do with uh with video and gay rights? So the the idea is like this that the connection to video and gay rights is because video is starting with video. Video is an act that we do to try to be my gala the part of us with that ration is. Cuz how does video work? I say I did a hate. So so what? How does it work? This this say the way to work to work like this. To work. We have a recording so to to work like this. That we very important to know this. If there was no conflict when you did the video you can't do video. Video means there was conflict when you did the video. You know why? Cuz not all of you wants to do a video. It's a name that says it's a name that says because you are not sure what you want to serve at this time. Because you want to you you you you you have a right thing to serve a sham. That's what what video is. Video is identifying with the part of me that doesn't want to do the hate. And from there I say to the by the sham I am I don't know what happened here. I did not want this. That's that's how video happens. That's why we say after all in the night of young keeper we say kill a Amish dog. I always ask this question. You kill a Amish dog really? You feel confident saying that? Yeah, because that night it's true. Because when I'm looking at myself from the vantage point of my neshama to hire that never wants to go away from God, everything Everything I did wrong was a shogeg. I wasn't It wasn't a kavana. That's what I meant when I said that if there's no conflict if there's no conflict there's no teshuvah. Teshuvah is based on the fact that there's always conflict. You never I can tell you this, believe Shimon. You never did an aveira, believe Shimon. There was always a part of you that was like, "No, I don't want to do it. I don't want to do it." And that part of you is the tief tief tief kedusha inside of you. That's the reshimu. That's the reshimu that you got from Har Sinai. That's that almost deep kedusha that's inside of the Yid that's waiting to come out. So, as a hemshech of the parsha shiluach hamachanos, that the in whole Indian of shiluach hamachanos is that there's a reshimu of kedusha in Klal Yisrael. And that reshimu of kedusha means that we're doing a seder of purity of purifying because we're on a journey to getting to that place of being megaleh that kedusha. And the source of that kedusha is our Mishkan. That's why it's the source of the shiluach hamachanos because that's the source of the kedusha. Now, I want to teach you about vidui. The hisvadus. And some Rishonim say this is the source of vidui, by the way. The din of vidui by teshuvah is learned from here. Because the whole the idea of vidui is like Rebbe Nachman writes, he says vidui is like this. Adam kariv eitzel atzmi. You shouldn't be able to say vidui. You're you're kariv eitzel atzmi. You're a kariv to yourself. You know what vidui means? Vidui means you separated yourself from the guy that did that aveira. You're identifying with a more pnimiyusdiker version of yourself. You're identifying with a more authentic more deep, more connected part of yourself. And you're recognizing that the part of you that lost itself and didn't have a vera, that wasn't coming from your authentic deepest part of yourself. That's what vidui is, and that's the journey we're on to be mechaye, to to to to to wake up those reshamim. So, that's that's the vidui. And the gezel ha'ger is same thing. Because if there's anyone that was ever mechaye a resham, it's a ger. Because the ger is someone that the there was a nitzotz of kedusha that was so buried that they were not even born with kedusha. It's such a buried resham. It's so so buried that Hakadosh Baruch Hu left a little bit of kedusha by the umos ha'olam. You know, some people say that geirim are those that when the umos told Hakadosh Baruch Hu that they that they didn't want the Torah, there were certain neshamos that said they did want the Torah. That's what that's what some say. And and the the um The ability of the ger to find that kedusha hiding inside of him and to coax it out of him and to and to to lean into it and to discard everything that's external, that's that's that's outside of that, that's an act of being mechaye a resham. That's an act of bringing of of of fanning the flames from a small spark of kedusha, of fanning the flames, of bringing out a tremendous a tremendous ration. So that's I think is the ham shack here. You have the shalom which is made it testifies about a a process of being megala the ration of Kadosha that's within a person and then you have the video which is a practical thing that we do to be megala on the Kadosha that's within ourselves and then you have the get which the get is even a a deeper level of finding a deeper hidden Kadosha and being mighty at that and that's why the Torah connects these two portions because they all these portions are made on the on the um on the process of being mighty men of a pile hidden Kadosha and it's a for us especially the Shabbos after after shivus it's a for us the power that we have the that we have and to know that inside of ourself are endless wellsprings of of Kadosha and of should give us the ability to continue to to to take care of them to fan the flames and to bring them out. I think we'll stop here. Yes, I got it.