Does A Navi Need To Be Physically or Spiritually Strong? The Machlokes Ramban & Ran

Okay, welcome everyone. This is a very uh interesting topic regarding the gar on for those listening. We began our campaign if you'd like to be mishave charity.com/mh said let's let me bring it up on the sheet. Hashem does not dwell only on someone who's mighty asher and wealthy and wise the anov and humble and the garra says we learned them all out from moisha moisha was mighty he was able to spread out the curtain on the crash the garra says is that really a raya ultimately the garra says the fact he was able to break the lis and moisha was Like the Gar we just quoted, there 50 gates of wisdom in the world and they were all given to Mosa. And how do I know that Mosher Rabenu was an asher? Because he uh was he carved out the Hashem said that the uh leftover of the belong to. So from here we see that Hashem does not dwell only on a gibbar, only on an asher and only on a How does the Rambam interpret this gar? The says it is one of the tenets of Judaism that Hashem communicates with man and only on a wise person great in wisdom [Music] mighty in his mid. Okay. And his does not prevail over him. He allows his to prevail over his and he is broad-minded. Very correct. The Ram continues someone who's full of these mid is when he enters the orchard the parades he's able to uh access through the various preparations the uh phenomenon of nua. So it's interesting the garra says that hashem only dwells hina on a mighty person a wealthy person a wise person and a humble person. Now had I learned this gumarra I would have taken it literally. Mighty means the person is physically strong. As the gumar seems to say the mush was able to put up the planks and spread the curtain. Wealthy like the garra says misha became monetarily wealthy. Wise persona was given the 50 gates of wisdom and unavish was anov. And yet the raam seems to learn the gamarra allegorically. The Rambam says you need to be gear is in your mid. So the Rambam seems to be taking this uh allegorically. The Rambam does not take this literally. So that means the Rambam learns that this is referring to one's mid. The question is that if you look in the Mishna and it didn't come out so good over here but in the the says in said Hashem only dwells and usher and the Ram says means like and I guess the mission says Rama would interpret user The problem is in the G it's that you have to be a you have to be strong because Mosha was able to put up the crash and break the and wealthy the Gar interprets. So it must be the Rambam is not getting this from our Garra. He must say it must be he's saying it on his own. Meaning here is my manades. Mymanities comes along and he says in order to be a na'vi you need to be misgab. So you would have thought the ram got it from Aragamar because argamar says you have to be a gibbar. The only thing is argamar interprets gibbar as physical strength. So the mishna says it must be the ram did not get these criterion from argamara. Instead the rama must have gotten these criterion from himself. The question is why didn't the Rambam say you need to be strong physically like Rabina Sun said in Aramara? Why is the Rambam so to speak inventing a new interpretation of what's needed for Nva? And the Rambam does not say in order to get nua you need to be physically strong like Aragamara says. By the way, the Rambam in Morim also says that um I already explained in parish Mishna and in the Kazak that these qualifications are allegorical. It's interesting the rabbi of y of the of the he brings on the mission. He says Argamar says, "Hashem only dwells on ash and the well-known question is that Argamar interprets it literally and also well then how did Hashem dwell before Moshe carved out the so disagrees vehemently with the Rambam The Ran learns that there's no doubt that if you want to get you have to be shame in the milo of the and in the myo of the mid that it is not fit that dwells on a person if somebody has bad mid ah so why do you have to be gibber and asher so maybe you'll say the round says like explain now he's referring to to the Rambam. He doesn't list him by name. And some of say a gibbar is if you allow the to prevail over your ta. And means you're happy with your lat which means basically you're going to take the gar of and you're going to equate it with the ben says around that's not correct. Why? Because it should have first said unav and then gibbar and asher. If it was talking about mid, it should have said look in the lash of the garra. The lion of the garra is hashem only dwells on. But if these were referring to mid, it should have said first is the best. This is explaining that someone who reached it's impossible that it should not be preceded by purity and holiness and and the other myois that are mentioned there. If that's the case, it must be that these qualities of gibbar and usher are not mid. So the question is the ram also asks if you look in our gumar nadarim the garra proves that mush was a gibbar from the fact that he spread out the curtains on the mishkun and they were 10 am tall and the garra says well maybe they were light and the garra says no the fact that he was able to pick up the l and smash them so that shows that he was physically strong or when the garra proves that ya was wealthy It proves he was physically wealthy because he was able to pay for the whole boat. So that means where the garra is not explaining this allegorically. The garra is explaining this literally. So the question is if it's literal then why is it necessary to have money or to be strong for hashem to be on you? So the ran famously says that in order for the words of the Nvi to be listened to, he needs to be strong and wealthy. Otherwise, he doesn't have the stature and people won't pay attention to him. Here, let's see. The Ramb the Ran basically says the Ran says a great principle. If the only reason for was for a person to perfect himself, not to perfect someone else, then it would be sufficient as long as the one's nephesh was shal. If nva was personal, if one needed to be a novi just for his own, then no other ingredients would be needed other than the nephesh. But for the to prophecy for the people and let the people know what Hashem commands he needs to be the choicest and the most desirable of all groups. He needs to be He needs to be from the lovers of wisdom. He needs to be from the self-sufficient from the wealthy and he needs to be strong. It needs to be complete in him. The mileers of mid. The lion of a Nvi is someone who is the lion of the Nvi means someone who makes his word heard always to the people and speaks to the people. Like Hashem tells Moshe, it doesn't mean Aaron will be the Hashem communicates to Aon and then tells Moshe the will of Hashem. Moshau was eminent enough that he could communicate with Hashem. When Hashem told Mosha that Aaron will be your Nvia, it means he'll be your spokesperson. To be a spokesperson, you need to be respected. To be respected, you need to have other qualities aside from spiritual qualities. You need wealth, you need strength, and you need wisdom. Nvi says the Ran is a of therefore the Ran disagrees with the Rambam. The Rambam learns that these qualities are allegorical and the ram agrees you need those allegorical qualities. But the ram learns the garra simply that if you want to be a novi, a novi is someone who speaks to the people, you need to be respected and people respect money, strength and wisdom. For example, one should um to be a bala to be tall. to be more so to speak to be more more adorned like the says in that Hashem is therefore it is only this way his words will be more listened to this is the way the ran learns and which begs the question then why did Hashem makeenu a poor orator. Why did Hashem make a If these physical characteristics are needed to be respected, then why did Hashem makeenu the same way he made him so to speak wealthy and strong and tall? Why didn't he also make him a good speaker? And the ran famously says that because was the hatra Hashem didn't want people to be persuaded by Mosha's oratory and then later on people would say you know Mosha Raenu was a good salesman that's why Claus is makab the Tory but if he would have been a poor salesman they never would have accepted the Torah based on its content value therefore Hashem made Mosha Benu a poor speaker so that future generations will recognize and appreciate that we were not mabel the Torah because we were wowed by Mosha's dramatic oratory where Mabel the Tory based on its own inherent value. So the Rambam learns the Garra allegorically. The Ran learns the garra literally. A novi literally needs these qualities. Theamy learns this literally and but he has an angle on it. Says it's not that the novi has to be tall and wealthy and strong so that he's respected. No, the main qualification to receive nua is humility. But it's not real humility if you're humble because you don't have of course you're humble. You don't have any wisdom. You're just lowly. If you don't have money, that's not humility. That's you're feeling lowly. If you don't have strength, that's not humility. Humility is despite all of your good qualities and assets, you still humble yourself. So what's needed is not the money or the wealth or the wisdom. What's need is the humility. But you can only have true humility if you also have a great mile says found in his main thing is dependent on humility. Humility is not recognizable in a deficient person only in a whole person. And even despite all that, he's humble. [Laughter] isal. If you want to be halal in these three things, then you're not invite that you're still humble. So the Rambam learns the garra allegorically. The ram learns it literally that you literally need all of these qualities in order to be the nvi and the spokesperson. says, "No, all you need is humility." But true humility is only demonstrated if it's in spite of all of these mile. Okay, that's something on. If you want to bear with me for then I'll be your best friend.