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They wanted to bury the whole book. They
said, you know, we already have 23 other
books of the NIM. This 24th is a problem
because of the last P in this
week's the area or
a we mean a can't eat a tra. No Jew is
allowed to eat a tra. It's allowed in
the Tyra. What does this p mean? Kahanam
cannot eat a Na or traa. They wanted to
be goes the whole actually there's a puk
in this week's para that's somewhat
problematic. It says that the kahanim
cannot contaminate themselves to a mace.
They
cannot they can't gouge themselves. They
can't scratch themselves. Then it
says they can't use a razor on their
face. They
can't be sak and by the way you know
it's haircut season and many people are
not aware and it's a pretty popular
style these days especially among Jews
who are uh their hair is beginning to
thin so if their hair on top has uh gone
already so they like to shave the sides
of their head very closely and they
leave almost little bristles in the pis
area it's too short even if you use
scissors. The hal is that the hair on
the side of the face has to be a certain
length and it's problematic even if
scissors are used. So one has to be
careful to tell the barber not to use
the machine in the area of the pis at
all. Not talking about growing long pis
like the of that's their tradition. But
any Jew, any observant who has to be
careful that the pis are assert that the
hair coming out of the sides of the head
is a certain length. You cannot have
those uh buzz cuts in that area. In any
event, why does the para say that are
not allowed to
encircle or they can't
be? No Jews allowed to use a razor. No
Jews allowed to gouge over a mace. And
as the last p in the haftra says that
kahanam cannot eat a neo or a trafa. No
Jews allowed to eat a na. What's the
meaning of this pik? So why weren't they
gerka? What's been on my mind this week
is the appropriateness of reading paras
in preparation for the of we know this
principle that the paras we read at a
certain time are appropriate to that
time of the year.
Why is paras appropriate as a
preparation for the umptif of shabuis?
And why is it important for Israel in
general? You know, maybe isam should
take a week off this week. Only kahhanim
need to know about the elevated status
of the kahuna that they can't
contaminate to mim. How is it relevant
at all to isim and especially how is it
relevant in preparation for the yumptiff
of shabbus? We just came back from a
trip
to Bellarus where one of the amazing
stops we went was the first of all which
started in 1803. The building began in
1806. And one of the great principles
of is the concept of shamim which we
literally translate to mean the fear of
heaven. What does it mean the fear of
heaven? Does that mean the fear of
punishment?
develops an idea
inferal paragl and
paragaled
that you know we know that when Tito
Harasha went into the holy of holies and
he committed the unspeakable act on a
safer
tyra he received no visible punishment
immediately or thereafter in this world
nothing seemed to happen Even though he
committed the most egregious sin in the
holiest place on earth and yet when went
into the B mikdash and they brought a
fire to honor Hashem their lives were
snuffed out immediately. How do we
account for this difference?
So advances a very amazing principle.
The difference is are you plugged in or
are you not plugged in? The actions of a
Jew have universal reverberations and
ramifications in all the above our
world. There are many many worlds.
There's and each world consists of many
many parts. And through our actions we
sanctify and we elevate and we infuse
kaduca and all the we discussed this on
Wednesday night in the mitzvah of
kadusha that were madh the entire
universe.
And when we sin, heaven forbid, we
destroy, we destroy worlds. The actions
of a Jew have universal ramifications.
The writes
in every Jewish
man should not say in his
heart, "What am
I? What is my ability to effectuate in
my lowly
actions? No
says with your actions and words and
thoughts that are
good. He
upholds and gives
strength with
many powers and upper
worlds. He adds sanctity and light. And
he says in the opposite through one's
acts, words or thoughts that are not
good, he destroys
many
writes. This is what it
means to be afraid of the kil that takes
place in the heaven.
Therefore, we refer to the there the kil
or the tick is more apparent and more
potent writes in a footnote in this is
what it
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means. No, whatever takes place above
it's from you. It's from you.
When did we become plugged in to
creation that our actions have these
universal
ramifications? Because only the actions
of a Jew have universal ramifications.
Tito Harasha as terrible of an aira he
did. The thing is he's not plugged in.
So his actions are limited in scope. His
actions are of minor significance. As
terrible as it may seem, it has no
universal and worldly ramification. Not
so friends, the act of a Jew, any Jew is
plugged into
creation says the act of any Jew, his
even his words or even his thoughts. The
Ram in
the he says the analogy of this is a
cyen. A coen when he does the avoid he's
a mess in the whole world.
An aar a non who does avoid he doesn't
rectify anything he's
actually even a coen if he does the
avoid without his beadim he's also like
aar so it's all dependent on are you
given license to do this
service
says says
the
das the power invested in a Jew in his
actions the analogy ology is the acts of
aen says the ramal do you know when the
Jew became plugged into creation the
ramal says at
hari at hari the ramal says we were not
given the whole tyra but what we were
given is
the and the empowerment that our actions
have universal ramifications when we
came to harina hashem gave us the
majesty the glory to have the power that
our
actions send sanctity or can cause
catastrophe throughout the entire world.
This is the meaning
of Hashem brought us close in order to
endow us with this power. This is what
it
means. Hashem brought us close that we
are the ones who sanctify all of
creation. Says the Ramal Hashem invested
in us.
that our good actions create the
ramifications to rectify the bria. This
is what it
means. You should be a kingdom of
priests in a certain sense. Every single
Jew is a we might not get the first
aliyah. We might not be able to go into
the mikdash but in terms of being clergy
that our service our rituals are putting
on
talisin
tora that these actions send out
sanctification throughout all the
various in that sense every single Jew
is a and it was invested in us atra when
hashem told the Jewish people
says that is why the
Tory specifically gives toim and then
repeats that those lavin apply to every
Jew. It says that a Jew cannot gouge
himself over a mace, cannot encircle his
hair on his head,
cannot sh destroy the beard of his face
with a razor. And then it says kahhanim
can't do that but no Jew could do it.
It's to teach that no Jew could do it
because of the dimension that they have
as a khain. No Jew is allowed to eat an
aot. But it says specifically at the end
of the par the kahanim can't eat a veha.
So we understand that no Jew can eat an
avail because of the Jews dimension of
being a
khain. And therefore paras is so
appropriate as a preparation for the of
because what is it's the investment that
God endowed us with that he elevated us
all to the status of to
bead and therefore as a preparation for
the of we
read we read about the elevated status
of the we have to guard the status and
cherish the status to propel us to
appreciate our role of as Khanim in
observing the Torah of. Wishing everyone
