Mishpatim - Reaching Adam's Potential

The par of mishbotimishim begins with a story of an e the laws of an ev takes us back to last week's part to the parishes the para before it seems like that the parish of e is connected to matra when we make the hole in his ear we say that this e heard by heni so there's a sh is between heni and what's wrong with wanting to be an e what's the connection later in the parishes mishbatim You have the mitzvah of Schmita. What's its connection? And then you also have the the the mitzvah of coming three times a year to the B mikdash on a pilgrimage. How do all these mitzvah come together into one par of and the mitzvah to come to the migd to leave your land? We leave our land. We come to the mdash. What's the sh of all these things together? Then how does it connect to parasy the previous week's para also what's the connection to purim that we're preparing ourselves in parishim always falls around purim time or the month of adar not purim time the month of adar the answer to these questions is the following m tora is the day where we became again arisha in sinned succumbed he lost his mila and he regained his mila at hi by hi Odam became the ODM as he was. What is the Odum? Hashem created Adam. It says Hashem created him is on the other hand there's another meaning to Adam and that is that Adam was created similar to Hashem. The most similar in the world the most similar nra to Hashem is the Adam. And this is a that when you see the you should see a manifestation a reflection of Hashem in this world. And that's why in reality when the nra when the animals when the bri saw they bowed down to him they thought he was hashem he b they bowed down to him and he said don't bow down to me bow down to hashem that's exactly his avoid his avoid is to be as similar as possible to so that when people see him they see that there's hashem in the world and that is really what the avoid of is the says we have to go in the ways of hashem The what does it mean? Just like he so to you. Just like he sow to you. Which means we have to be as similar as possible to Hashem. This is the we are so great that we are the closest you can get to something that manifestates actually Hashem. That's how great we are. But now we coming now we come to understand something fascinating and something deep. Godless greatness by the in the goisha world godless means to bloat themselves up godless means to become the man to become the thing itself comes from was so great he said I can become like hashem not to nullify himself to hashem on the contrary I can become as great as hashemas shalom always in our history When you have a second in command to a king in the Gocha history, not in our history, in the Gocha history, when you have a second in command, there's so many stories in history of the second in command assassinates the king cuz he wants to be the king. What are you risking yourself for? You're second in command. You're so great. Godless by going makes them crazy. Makes them feel I can become the thing itself. I can become God himself. Godless is dangerous. However, by in by in Yiddish, it's just the opposite. How the greater you are, the more you want to become part of Hashem's mitsas, not yourself. The more you want to become less of your own independent being, and the more you're the more you're included in Hashem, in Hashem's existence. That's why the malus is malus from Yehuda because Yehuda carries the van that the more you are a king, the greater you are, the more you're promoted and elevated, the more you become part of the vauv, not yourself. So Adam was elimin which means that enticed Adam with a go way with a non-Jewish way of looking at godless you you're so great you might as well become aim you might as well become elim which means that the godless of Adam the el because of the caused Adam's downfall And that caused the and therefore after the had to climb down from Adam and he had to go down to the of almo and therefore he was cursed you have to work the land almo you have to work the land and like the bring down the said am I gonna eat like an animal am I gonna eat am I gonna eat from one trough from one place like an animal which means that an animal is considered an animal is considered Inuk there's the famous opinion of that he holds that you can use a live animal as because has to be and an animal's considered so felt that he's becoming liked that's right you were but the caused so you have to step down and become like the adama by mira the sin of was rectified and therefore he came back to becoming Adam and That's why it's beautiful. That's why the pik says regarding passing regarding mira says says that I said I said that you which is referring to you are elim and you are lofty. You are you are the by mira. We became back the elimin. We became the we became the great Adam. That was the beautiful mime of and that's why the begins. What's adding me? But the Gomorrah says that an e is compared to aim. An e is compared to he's compared to the which means that hashem says that by matra I took you out of I took you out from being the and I turned you back to being the who's that was the beauty of matra. That's what matra did to Israel. And therefore the end of par Israel we have the parish of the misb building a misbeloma was a misbeh took a ye that sinned and he succumbed and he became like an animal but he brought up the animal on the misbak and he's back elevated to Adam which means admo works in adv and it turns him from to from Adama to Adam. That's what the MSB did. That's what happened on Matra. That's why the para is in parro. That's what the Mishk was. The Mishk begins the beginning of the Mishk was there to take us out of the out of the and to and to transcend us into and that's why you had to bring to the mdosh to the mdash because were working the land they were they were but their purpose in life is to turn the into the that's similar to Hashem. How do you do that? You bring your to the B mikdash. You bring your burim. You bring your trum. You bring it to the B mikdash. some English is a place was the of the place that takes the ado and makes it into and that's why you put the bikurim next to them cuz you are but you're announcing when you bring that I understand that I wasn't created just merely to be in I was created to be an which is elo and therefore you put the next to the transforms the into that was the mishk and that's why the mishk was the complete completion of mra and that's why the mitzvah of is also in par's mishbim of is the same thing you work your land for six years seventh year shabas shabas is shabas is the day of which is which is which is shabas we have walking us back from because on shabas We're elimin And it's so beautiful. The khanim that served in the bdosh, they weren't giving ado. They didn't have adhanim don't have working in the mdash. The says are don't have a portion of because they are that is the B mikdash. The B mdash is the B mdash is the place that that Aid walked into the B migdash. He felt that I have to represent Hashem's existence into this world. I have to be a or I have to be a light. I have to be the Adam. But not that Adam alen should get into my head of godless my own independent godless but alon I'm similar to Hashem. That was the purpose of the Mishkan. So it's all one sequence of events. There was that brought us back to that to back back to that there's this week's parasum that's building the Mishkan in between the Mishbotim. That's why Pis Mishbatim begins with Evani is compared to karaka but the concept of aus is connected to karaka. So if a person wants to be an e and he wants to remain an e you want to you're an Adam you want to be aik don't you understand that the adom gained the mile of the godless of why do you want to be an why do you want to succumb to the adama parishim is the to the all the people who are in to turn them to bring them up to be that's why this means parish that's why three times a year leave your land. Nobody's going to want your land. Forget your land. Distract yourself from and come three times a year to the pilgrimage to the mikdash to the mo of that's all in parasim. And this is the connection to the whole idea of purim took the sac of and he turned it into he turned it into tum. What did he do? He took the bame. He took the caim of the bdash. He wore the begodim of the coin god and he's saying I'm also he takes the mdash which was the ideal of and he wants to himself with his tuma and with his immorality and with everything that he was doing there at the sura to make an elum to make and that's the whole story of of of of the ye who sat at the ver a yided who's so high and so great he could succumb to be at that of a ver cuz that's what did made it like a mdash and he made it like an and that's what we have to work against. We have to realize that especially in this dor where the dora is succumbed where the dora where the out there the so many of them are mish like animals and they talk like animals and they behave like animals and their minds are full of are full of animalistic desires is the only one in this world that shows up we have to when looks at us a has to say wow there's a god to the world there's an almighty god in the world and the yed represent this almighty hashem and that Is this that we should be we should be to fulfill our mission until A main a good nerve of shabas.