Divine Choreography | Rabbi Ari Kahn | February 5th 2026

sponsored by Rabbi Michael and Jerry Laxmita for their foolish lame of the granddaughter Aigaya Sarbacha Arona. It's also also sponsored by Daniela Smith who she actually came a couple of weeks ago. she was here but she uh she's online most weeks in the evening in memory of her grandmother Rachel Gur Zlat Rael Bat Abraham Yakov also one of the fellows who's almost always on on uh on the shar in the evening lost his mother this week that's uh Joshua Manaster and his mother's name was Yehudis Badbar she was an elderly woman who had a long life but as I spoke to him last night it's still losing a mother is losing a mother and uh and the shear should be for their flea for those who need a fool and Eloy nishmas those I'm not going to say who need an Eloy but uh we we do what we can >> so just just to make a slight segue from there so really in a certain sense we're dealing with uh generational responsibilities and and feeling in terms of grandparents concerned about a granddaughter a granddaughter concerned about grandparents uh son mother and so on. So as as a whole, what we're going to deal today is going to be certain generational both trauma and uh whatever the flip side of trauma is. You can tell me it's healing or you'll give me a word and whatever word you come up with, I guess that'll be our title for today. Unless unless you don't come up with a word and that will be traumatic and then we'll stay with generational trauma. So let's begin. And along the way, we're going to notice something which Khazal noticed and what Khazal stressed and they thought that that's what's going on. And and some of it is uh is not necessarily going to be obvious until you see it and then you'll say, "Oh yeah, that that was pretty obvious." So starting from the beginning having our preparation for matanra. So first we have movement which is taking place which is going geographically from one place to the other. And again all of this is moving. The only slight thing that we notice in terms of perhaps an ascension is that they've come near a mountain. So there is this idea of somewhat of uh of climbing that that slight that slight indication is going to become much stronger in the next Mosha and then Moshe ascends. Moshe goes up. Now, one of the things that I want you to notice is as we continue is going to be the amount of movement, especially the vertical movement. Again, I I carried you that goes up. I carried you just the image. I carried you up in the clouds. So again the main issue over here would clearly be you've seen the next so and that's the thing that we would generally pay much more attention to then again this idea of the of the vertical movement it's actually that we're about to witness right to see experience a revelation and we're going to also there's going to be speaking which is taking place and this overload between speaking and hearing. There's this great word that I only get to use once a year and that is theophony which is what takes place over here. He's going to say I made it up again but I but I didn't and then you can use it if you need to. There is this theophony and uh it's kind of like a combination between symphony and theology. So it's like this uh he's looking it up. Okay. The >> visible man manifestation to humankind of God. >> Isn't that great? >> So now you just have to figure out how you're going to use it next week. But but there >> Okay. >> Just don't try to do it in rhyme. Okay. But uh but but but it's easy to throw it into a sentence and and then to sound extremely intelligent. You too could become a pseudo intellectual. That's essentially our uh our goal. So but but again and this is all going to be a part of that theophony which takes place this you know incredible sound and light show with with all kinds of uh pyro theological pyrochnics. Okay, we we'll we'll call it we'll call it that. If unfortunately the only thing you can muster is the 4th of July. So what can I say? Then you you kind of missing what's taking place over here. Um so again there is communication talking about saying now Moshe comes. Now again if Moshe went up so then Mosha really kind of should be that he comes down that that's I'm just saying was suggested and it's interesting it's not to all the people he reaches out to the elders to the wise to the leaders also keep in mind that this is right after we were told about the arrival of Yetro and appointing all kinds of people now what really is the proper sequence of events I don't have a clue but especially in to m which is really suggested by Rashi already at this point but at least in our we just now had elders introduced and the elders were there throughout the Egyptian discussions as well from the very beginning when Mosha arrives it's called so the thing about Moshe is that Moshe is kind of in between there's this wonderful question that the Gmorra entertains and that is that a cohane a cohen is an emissary. The question is who is he an emissary of? Is he of to Israel? I know you were not going to say that. Or is he of or maybe even to a certain extent both? And you can say the same question by Moshe is Moshe of Israel. If you don't know this, one of the topics that Rav Salvage actually liked, especially in terms of Moshe, especially in terms of this kind of topic is the role of generally and the role of of Moshe and there is a a source in the very beginning of a votan which says that Moshe becomes of which is very difficult to understand because generally you say you say that you need to be on the stature to be is so how can anybody be on the same stature and there is this really interesting then turn of can just open up the first couple paragraphs of votean it is kind of like a bright onote if you have a garra then you'll uh you'll look it depends which edition it is but wherever you'll find pa vote after sanedrin after bako to visor right there you'll find the gumar you'll also find the vote rebatan was also published separately or you can find it online also and again first couple paragraphs it says that Moshe during the days preparing himself to go up to Arseni and then going up to Arseni he doesn't eat and doesn't drink but it says during the six days till he's he doesn't eat and doesn't drink and it says and he becomes like one of the malar and that seems to be the way that he can then become what's a malik a mal is so therefore Moshe becomes again what sense is you can ask the same question is Moshe to bring the ring down from the to the kala or is Mosha of the to receive the to receive the the ring from the of course I changed the the road and the l to the ring I'm just asking who is he is of or is he is for both so I'm just saying is that especially when you think about matan tora in terms of some kind of of a divine wedding right you're going to be again just read the words over here we we've done this before but you can again you're going to become I mean that that sounds like a pickup line to me, right? What? You never thought of it in those terms. You're extremely special to me. I treasure you. One second. These are not the words that one is supposed to say. I mean, what do I know from pickup lines? Again, if anybody's learning from me now that it's it's profoundly sad, but um but yeah, there there is some incredible romance underneath everything else which is taking place, which again then causes us to question, so what exactly is the role of Moshe, right? We're good. All right. Again, all of these are the words that you would say when you want to get married. Except, okay, except nothing. Except except you may not be there yet. Okay. Again, he comes and as I said, he had gone up. Now he comes to him very and now now Moshe is you notice he's going back and forth and okay God said that right again the said this and the said okay and goes back and says and right and and and he's going and he's running back and forth between the two of them okay I'm going to come down from the cloud right notice the cloud and come and then they're going to see that I'm talking to you. So therefore, you're going to get your credibility and therefore you're going to see again this very much suggests they're going to see that you are my you are my emissary and then mo and then Moshe goes back and tells what the people had said. See now you again you just note not this Mosha running back and forth again you have this go and get ready you're going to go to the mikvah by the way literally you're going to go to the mikvah right now and you're going to go and you're going to launder and put on the nice clothing and so on which is also issues of tum and so on again we have our verticality now taking place that then God is going to descend on the third So again, I'm going to just talk about this Moshe running back and forth and get ready and prepare. Be careful, they can't come up. So again, there's just really it's the verticality which is interesting clearly as a subtext because there's so much else which is taking place. I'm just noting that it keeps happening. And then we have to be careful. Certain things you can't do, you can't touch and so on and so forth. Danger. And then and then we have now Moshe coming down. So I don't know about Moshe going up and Mosha coming down and everything in the middle. >> Just what's the significance of um the third day? >> What is the significance of of the third day? >> Yeah. Other timings. >> Yeah. So if you want all the other days worked in, you have one simple thing to do which is not simple and that is look at every rashi in periodet and then that's not enough then look at every rashi in the first 11 verses or so of perkalid and then he will tell you on every day what took place and and part of the challenge is why is this divided into different chapters but then you'll start reading kafalid and then superimpose it on your and then you'll realize what you know where each of the days are accounted for and now you realize this is only half of the narrative. There's another half of the narrative which is in next week's para. So how can we make things more complicated? There you go. That's my that that's that's my job. >> That's the same day. >> No, we have the first day. We have the first Right. Right. Right. But as I said, if you go back and go back, you go forward. No, don't stop. So again and now Moshe comes down. So this is our >> theophony taking place over here. Here you have all the sounds and you have the the thunders and the lightning and the sound of the chauffar and the people response to all this is they are quite afraid. Okay. So again, now it's going out. We have up and down. Sorry. And they become solidified on the bottom of the mountain and full of smoke where God has descended. Again, we have all of this movement taking place and the smoke goes up, it comes down, it goes up, right? It's like the smoke of a furnace. And if the people were frightened before and now the mountain gets frightened. But you call and the sound of the chauffar gets stronger. Mosha speaks and God responds without more sounds. We don't know about content at all. Right now again we have this movement taking place. El Roshahar Moshe and now Moshe goes up. So again, I'm just trying to stress the verticality and all of the movements which are over here taking place. And I'll say it again. If I would have asked you beforehand, you know, so what's going on here? I think you would have focused more on content, preparation, sound of God, lightning, maybe some of the chauffeur, but it's all of this movement again. You see it here and and and I just want to stress that sees it. And that's really it's more interesting. raid, right? Again, there is this warning about them going down. They can't come up. So again, I'm not getting into all the details, but you realize this is far more complicated than we thought, especially what is this whole conversation taking place. But I'm I'm much more interested in just the it's the choreograph. It it's the divine choreography which much more interests me much more about what's taking place over here. Right? It's the movements. I don't understand all the right I don't know if any of you ever watch dance. I certainly didn't. But I I understand there must be some mo movements. I was I I once went to a ballet. No, no. I once went to No, I once went to an opera, but I was forced by the KGB. This is not even an exaggeration. We were uh we were we were we were stopped for questioning. I'm just trying to think in Odessa. We had just uh we lost the trail of the KGB and spoke to some refusnic and then they brought us in for questioning and they said we're not acting like tourists. So we thought they going to kick us out. So how do tourists act? Well, they go to the cultural events. What cultural events? Well, for example, there is the the opera. And uh I said we don't have tickets. They handed us tickets and said now you should have to behave like tourists. Well, again, we didn't kick us out, but I I it wasn't it wasn't very good. But going back to dance, I think >> it was Latraviata in Russian. Yes. In Russian. So So the dance movements, I don't know the meaning of all the movements, but I do know that there's some kind of there's a choreographer, and that's important, right? There is a divine choreographer, and that is God. And there's lots of movement over here which is taking place and we're not following every move and that's for sure. But we're standing on the outside or watching say wow look at all this. Again it's part of our theophony but look at that. It's not only is there a a a revelation taking place. It's set to dance. It's set to movement. There is this really interesting movement which is taking place over here. Are we good? >> Believes the divine >> clearly. Clearly. And that's a sentence you would not have said a half an hour ago, right? I just hope somebody who's interested in modern dance does not listen to this shir and then create some dance based upon all of this cuz that would never work. Um, and then finally, and by the way, what's the next p? Moshe comes down and what does he say to them, right? It just ends. That's the end of pericuted. So I really could have connected source two. So who's speaking? I'm not resolving this question right now. But who who is speaking the ten commandments? Is it called? Because later on there's just contradictory information about all of this. But I I I don't want you to do what we always do. And what is that? We read paricuted and then we finish and then we take a break and have a cup of coffee and take a week off and then we come back and we read not realizing that we ended in a really interesting place and everything in was the preparation and then and so on. How much further should we go over here and be reading all of this? Um when you get to which is right afterwards and they shake. I saw one book of customs say what is the source that Jews shuckle when they dive in. It's from here they were they were all they were all shuckling. Right. This is not shot. I hope no one thinks that it's shot. It sounds more like they're shaking at at out of fear and kind of recoiling. Now, if Moshe was speaking, then why would they tell Moshe to speak? Apparently, God is speaking. And now we know that we're completely confused. What else we have? Yeah, you saw that I spoke to you. So now you realize again Moshe is going up and Mosha's coming down. The sound of God's voice is coming down. Apparently it who is he speaking to? It sounds like he's speaking to Moshe, but he's speaking to the people, but the people see him speaking to Moshe. And I'm I'm just going to say this again that there's some real interesting things taking place which if my job was to make things understandable, then I've completely failed. If my job is to show that things were not as simple as we perhaps thought they were, then I've done a very good job. And as this finishes up, again, I spoke from the from above, from high above. And then it continues. Sorry, I misread that. That was terrible what I just now did. I make fun of rabbis when they do that. It's even worse than when they do it in print. You know, you saw what I did, right? ET elite right right when people write not to serve you know that's not good because it's it's it's giving no it's not it's so that's just an interesting thing this is after the ten commandments and it's telling us not to make any false gods to make images but you should make an altar and so on, which is a real interesting which we're not going to engage. But if you're going to make an an altar out of stones, it says not what not to do, not to use the sword and so on. You got the lots to think about and not to climb up in a certain way. And one and here we're telling the coin they need to be mindful of because sometimes when you wear a skirt it's not the in it's not the easiest thing to climb up a misb by the way notice going up and going down again in terms of climbing up the ramp. So we now have completed I in a completely inadequate way the first two chapters or two of the chapters of this partial second two chapters and um it is now that we can move over and see this really interesting move that Khazal made. Now I really hope that this doesn't come as a surprise to any of you for the simple reason that I mentioned it around a month ago. So if it's a complete surprise, then I will now know I can give the same shar every couple of weeks and it will make my life easier. >> In source number four, we have Yakov's major dream. You know Aram has a major dream vision communication and Yakov has a major dream epiphany communication vision. is source number four this timebo right wakes up and he realizes this is the opening to heaven he wakes up in the morning And obviously I skipped all the content of the divine message over here when they try to unpack Yakov's vision. So there were all the famous ones which I think are the are the interpretations which are at this point more intuitive. But the reason they're more intuitive is because we've been told we it's taught which means you would not have thought this by yourself. For example, these are the four kingdoms. You never would have read the four kingdoms into this by yourself. There's nothing here about the four kingdoms other than you were told that there are the four kingdoms here. And there are various interpretations which I'm going to say it again. We're taught. But just because we're taught them doesn't mean that there's anything about the text which suggests them. What happens in source number five is that is are multiple moves by Kazal all of them leading in the same direction to the same place for various reasons. Just notice something this is in Berba. This is in par. This the topic over here is the salam. And it just now gave me a couple of different references which all relate to and bringing this into a micdash kind of thing. But it's interesting the brought was from that we don't know what it was doing there at the end and the rabbi said no this is talking about you just realize the previous one was not all that far from because the verses that was using from and over here says they said it's this is now the only thing that that would have stopped us from entertaining this possibility would have been first of a uh a learned response. And what is that? We're told that this is which is really quite difficult that it's forget about where it is for a moment. It's really difficult to say it's rushim because it doesn't seem to be rushim. It seems to be some other place. What was the place? It's beel or either beel or originally lose. So then you have that really great rashi that there's an angle, right? But it's not direct, right? And and the trajectory of this ladder somehow the middle of it is overim. You remember that? But you realize that that is an explanation trying to explain something. But of course then thematically is this place that things go up and things go down. The word of God comes down. Right? On the other hand, the offerings, the prayers go up. So now you realize that it's doing something over here. But first, what is it doing? There's something which is primary. The primary issue is what I spent all the time trying to get you to understand and that is all of the references of the going up and the going down and the going up and the going down. That's what Khazal see over here. And then it notices another linguistic hook. And what is that? That the latter if that's the right translation the is described as. And look at the same words. So it's saying oh there is this thematic connection. So again, it's pushing it forward and and what it's saying is that in the rabbitic at least imagination at least could be stronger than imagination. In the rabbitic imagination, what YaKob is saying, so now we have to pause a second. So Yakov goes to his religious uh guide and he says, "This is the vision that I saw." An informed religious guide who is has timeless understanding. will say, "Oh, what you saw most closely aligns with something which will take place starting in chapter 19 of the book of Schmot." And that is Matan Torah. That's what you saw. And that is and that is this incredible vision that you saw taking place. And and by the way, we'll continue because again, there'll be some it's not finished. And it says that's olive which should be I think it's that numerically the words and sai have the same gamatria. Now by the way it's not all that often that midrashim offer up gamatrio. It's saying of course and and just to remind us salam is never used in any other verse in Tanakh. This is the only time that it's used and it's saying, "Oh, what is the Sulam?" There's actually a code of this. This is Senai. I'm going to say it again. If Yakov's guide can tell him to understand what's taking place again, his dream interpreter, if you will, but one who knows about this later scene. It says we where we have times that prophets are called angels because what is a prophet? He is somebody who is an emissary of God bringing the divine word down and it brings a for this and it says so now you realize that all of that that I was trying to point out again for me that was the starting point it was the mo it was the vertical movement taking place but now when you read a verse saying him vimbo and again always the question is why is it olim first in your dim because it's Moshe going up it's Moshe going up during this for and by the way it's during the preparation for matantora Moshe going up and Mosha coming down and there's then there's one more comment at the end which we're not going to get into that much it talks about the gimmel regalim he saw and then reguli and then at the very end it talks about the three aot So here's what we're going to do. We've already noticed something and that is that without working hard really without working hard reading perutet and perk again in the rabbitic imagination it kind of sent us back to Yakov. But that last line over here noting that there's actually three of vote. So now you know what I want to do. I a couple more things to do, but one of them is I just want to think about are the other two a vote here and they're so they are so much here that the only thing is that we're surprised that I have to even make believe I'm working in order to uh point this out. The the first and the easy one is Rashi and source six which is periced pokiml. What did that poke actually say? It was talking about when you could or when you couldn't go up to the mountain and the word the verse it says and so on right the whole time of the blast of the horn you cannot go up to the mountains so here it's described as a yov and rashi writes whose chauffar sha what horn are we talking about we're talking about the ram's horn now the ram's horn when I say ram's horn when you you go jumping straight off to Rashashana, but you know that there is an original ram's horn because there was an original ram. It it says that the yo is itself is called a a ram. the chauffar that this is the chauffar of. So it's saying is that the background music if you get the credits at the end of the movie background music is going to say chauffar provided by ram that that that's where this sound is coming from. So therefore now you realize something which is interesting and that is that Yitzk is here but it's not just here yet is in another place in this whole scene as well in source number seven and for the moment we are only going to look at on page three in that's really interesting. We know or if we don't know we're about to be reminded that there is this theme that again kazali that during matan tora people expire people die and people come back to life and then you just have to ask yourself another question so where do we actually see that first about again thematically somebody who is perhaps on the cusp of dying or according to some midrashic understandings does die and then and then returns and that is clearly yitzk by the aada but this went one step further and again if you want I'll read this into the aada if you want I can give it Russia now for Russashana based on this is that the chauffeur of Russashana has the ability to bring people back from the dead that's just that's just an unbelievable statement and again I can say this in a in a less literal sense I can say somebody designated for death somebody who's already been found guilty somebody who has not repented until that moment and what moment is that it's the moment moment that they hear the call of the chauffar and what does the kola chauffar do at matan torah it it re it invigorates people and it brings people back to life I'm saying that is such an interesting comment but now I just connected to the other comment and what's that where is this chauffar from okay so go back to the scene of is on the is on the altar by the way we just now got to another altar that should be interesting as well but this altar of course is on heri which or right that is on hari which what we just now kind of did is started to think about Yakob's vision versus Yitzuk's experience and here the the the knife is coming down and at that point we have a mala hashem coming into it we're back right coming down we have our mala right the voice coming down and the mala says stop right so it stops and then aim looks up and he sees this ram and the ram's horn is entangled in the brush and kazal beautifully say that whenever we get entangled led in sin will also be able to use the ram's horn in order to somehow now just one step further not just to bring about spiritual rehabilitation but much much stronger than that in order to bring us back from the dead which means again perhaps again you you want to say all this metaphorically I'm fine I like metaphors and say they're almost dead they were thinking about being dead they kind of felt like they were dead they were dead spiritually but this is such an interesting comment you're saying is that the chauffar And and it's interesting because the very next pock they say to Moshe, "You better speak to us or we're going to die." And maybe the informed statements of somebody who just now died and came back to life is saying just I I can't my heart can't handle this. I I I can't keep on doing this. And if you look at the Gomorrah in source number eight, of course, commenting on right, that's what we just now had seen taking us back to the latter or the you all know this I think by the way Jasper says a gig is a beer barrel. So you see we're getting ready for porim now. So it says that he held and and there is a statement about porum right after this. If you accept the Torah, great. That means accepting the Torah or death. That's what it is. There's not a a great deal of choice over here. Continuing on the next page, source number nine, next page in the Gmorrah Alfu Ley, who by the way, this is interesting because he also had near-death or death experiences. He is one who gets to see where he is in the world to come and comes back. which makes all of this far more interesting. Obviously, I'm not talking about that now because we we would never get out of that and each and every one of the perished and then so it says God sprinkled them with tal. So here the says it's tal but you realize that thean said it was the chauffar that the chauffar is what brings them back to life. Are we good? I think that we are good. I'm just trying to decide which way we uh we pivot right now. When we get into the Ten Commandments, it's going to, by the way, seem right now that I'm making a little bit of a detour. It's only a little bit of a detour because I have to get to a particular point. It um it mentioned the first two wrote in terms of dying. It didn't mention the third and the fourth and the fifth. But you could easily say dot dot dot. Now all of you know something and what do you know that God only said the first two debro. Now why do you think that? You don't you don't have to answer me. Which means you know that. But why do you think that? Which means where does that come from? So the simple answer, this is more of a formal answer is in source number 10. By the way, the answer is so good. You don't realize yet. The answer is so good that you're going to say, "Of course that's the case. But if you if you didn't see it yet, then you have to see it. Once you see it, then again, it's one of these many things you can't unsee." We're going to have a couple of those still today. No promises. In source number 10, Ever wondered where it talks about the numbers? Here it is. The end of the mic. Where do you get this from? Torah. There you go. A second gamatria today. Torah and gumatria is 611. So we're missing two. God gave Moshe 611. But the other two they heard directly from heaven. That takes 613. So the says it. The question is where does it get it from? The answer is if you look at the Raman in source 11, should just stop a second in case you didn't understand the Ramban. He's telling you to look at source number two. What does God say? Who's speaking? God is speaking. It's first person, the first one. Right. Don't have other gods. Who's speaking? God is speaking. So God is here gets another generational point that those who rebel, sin, display hatred towards God, God is going to hold it generationally. But those who have a healthy relationship, God says the reward is also generational. and that much longer. Now notice what happens in the very next what should have it said if it was continuing the rest of the commandments. Where did Kazal get this from? That God said the first two dero and the others were said by Moshe because the first two are first person and the rest of them are not. >> Okay. Or not. >> That's so much better than >> I'm I'm there. I'm saying it's there. It's just it's just staring at you. And I'm going to say it again. Should I say this again? Once you see that, you can't unsee it. And and and you say and you say of course God is speaking the first two because look at the content. Look at what God is saying. Yes. >> It was worth coming just for that today. >> Okay. Okay. Okay. >> Okay. And and Kazal know that this is the case and they say oh look at again the gamatria if you want to say cued if you want to say any other word you want it's fine with me. But the Raman is saying that's the motivation of Khazal. And what's really the Raban's great comment over here? read the words, right? Read the words. So, so that's what's so interesting is that we've gone through I'm not going to say how old all of us are. Certainly not collectively, right? I think like a thousand years old, all of us together that that >> maybe >> maybe that that we never noticed that. That that's that's really interesting and and kind of like yeah like okay I'm sure a lot of people couldn't even name all ten commandments without noticing who's speaking in them. So that is really interesting but it's also the content in this point where God speaks about this generational relationship and that is again God is is speaking. So I I really hope that that struck you as something which is uh which is interesting and I think uh I think we succeeded on that point. >> Sure. >> Yes. People really want Gumatria to work out. Like people love Gumatria and they'll go above leaps and bounds to make Gumatria work. Just an example over the last week. How many bodies did they look at? >> Yeah, I saw I saw >> they were more than 250. >> They were more than 250, but they said 250 because they so wanted the Gabri. >> Okay. >> One sec. One second. Should I check that out if what you're saying is correct? >> Check. Jack, feel free to check. >> I I I had a meeting, you know, I'm one of the rabbis of Zaka and I had a meeting with the other rabbis and I could have I didn't ask I could I could have asked >> journalists. >> Rabbi, could I have a question >> if you thous >> Let me let me let me get to Aram. Correct. Correct. We're going we're going we're going to uh >> that's the thousand >> we're going. Yes. Yes. Okay. Let's just decide. So again the Ramban in 11 is the one who pointed out the last line in 11 is he actually gives a more interesting explanation here. He claims that the first two they heard directly and they understood them from God and the other eight they heard it but they need Moshe to explain it. Again, what is trying to do is work out some of the complexity of the verses that I had noted along the way and there was what sound like contradiction. So, he's he's saying no, there's not a contradiction. It's what necessitated more information and versus what they understood by them uh by themselves. There is perhaps There's a couple of more issues that I that I want to uh you know circle back to. One is that we we talked a little about death and coming back from death and that was the chauffar. If you go back to Yakov, first of all, a reason to talk about Yakov is Jacob, right? Yakov is the one who also seems to live in what is Yakobate and and you know deal with it and the flip side and and that that absolutely go together in the name of the place that this took place was L. That's where again we're going back to Yakov's vision and in source 12 there's there is a musing that the Gmorra has about L a place called Lany L is the place that they would color the the blue the he is the place that he mixed up the populations of all kinds of places but he couldn't touch this place lose is invincible got there but he couldn't destroy and this is a place that the angel of death has no power over so I'm going to say you have lo is this place of immortality but it says what would happen if somebody from had to die that they feel again we can discuss this in terms of euthanasia they feel they can't carry on anymore in order to die they had to leave l if you if you're in again. So there is this idea of this immortality connected. Okay. On in source number 13. Now going back to what we just now read. Again, I I just hope that the sequence of all this made sense. I know that there was a slight hiccup in terms of in your minds of how all of this worked. But now go back to the content in terms of what God said in terms of those thousand generations, right? which is what you wanted to get back to the Ramban in source 13 which is actually a couple of lines before the other Raman the other one was and now we're going back to so he writes that right means to remember God remembered by the way that's great because now we're not only got him there now we Sara in there as well, right? As referenced in wrote, um he has a little bit of a argument with him and he says at the end of that paragraph, I've written about this in other places. You can look in par. That's where we have his sons and the Gilgal and so on. Great. There are certain things that God remembers and he will remember that kindness for a thousand for a thousand thousands of years generations. These are the people that were most who who notes and accepts and is willing to sacrifice their lives for belief in God and he rejects all other gods even at the pain of death. you grew oh or called those that love me because again the verse said it continued oh if you go look back at the because that is the kind of love of God that we are commanded as we know from even to the point of that a person has to sometimes give up their life because the love of God to exchange God for another god Abraham and that's why Ara is referred to as the one who loves me. So it says again I will repay a thousand you know gener again is it uh descendants of those who love me. So who is the one who loves me? It's Alraham. And what does love mean? It means somebody who's prepared for kashm by the way he's taking us so close to something which I think should be obvious sorry and there he said it and Abraham of course was willing to be nephesh rather than serve an a god or other gods idolatry back in Aram is referred to as that one who loves. So therefore what the Ramban just now did in terms of the content of one of the debro he told us that this is talking about a because a is the quintessential example of somebody who's and he says and I have another rabbitic source meaning he's saying it's not just my sense of reading this verse and it is his sense the rabban does that a lot he tells us what his sense is but he says no but this there's a that says that as well. And specifically, it's those who are in the land of Israel and sometimes have a very difficult time keeping things properly, but they are willing to sacrifice what they need to. And you can read the rest of this, but there's all coursing about nephesh. At the very end, he says, Okay, we're not going to get into the secrets of the Ramb, but what we will notice is at least the veneer of what he just now described and discussed, and that is that he sees Afrair. Now, there was something else that I a hint that I dropped along the way. I don't know if you noticed it, but first, let's go back with the Ramban source for 14. We have that reference to Sarah. So I hope that you're happy to find Sarah here. Source 15 is the scriptural source what the midrash is built on. The midrash tells us how Araham's father back in the day found that Ara had broken all the idols and he takes him to Nimrod and then they then he says worship the fire, worship this, worship that. The question is where's the fire? Right? We the midrash describes the fire and then it gets thrown into a furnace. So I can continue my question and say and where's the furnace? So if we use our favorite principle which is the theory of conservation of furnaces and fire there is a furnace which is found back in the beginning of towards the beginning of burit and the one behind it you have to work a little harder is Nimro. Nimrod is the one who who builds a city and then everybody comes to that city and then they build a tower meaning this is Nimrod's handiwork. So if you look at the words in source 15 there's so much more than needs to be described. They are building bricks. By the way that itself should be completely fascinating but hold on to that. They're building bricks. They So there's a furnace there. What are they doing with the furnace? They're making bricks. Why do they need bricks? This is the description of building the tower. By the way, the tower is described in the exact exact same way as the ladder just in case you need a little bit of closure just like we saw with the. So hopefully this became a little bit more interesting later on when Abraham has his major vision and his major dream and his major epiphany which is of course the Brit Bareim where he's told that his children are going to go into exile which by the way notice YaKob's dream is when he's going into exile. You're going to go into exile but you're going to come back here your children go into exile but they're going to come back. And over here it says source Now a lot of us read as the name of the place, right? If you actually if you fill this out a little bit more in term you you know what verse source 18 or is fire and therefore there are those who imagine and maybe it's shot that this verse says I'm the one who saved you from the furnace which means instead of this being rabbitic imagination it'd say no there what We notice the furnace there. We hear God saying, "I saved you from the furnace." And just for good measure in source 17, which is just I mean I should have put those together. Sorry. 16 and 17. Over here it continues and it talks about the 400 years and be slaves. And then look at the vision that he sees which means it's at this point that there that God is going to make this covenant with Abraham. But what are the visions that he's seeing? You have the fire and you have the smoke and what else do you have? And you have a furnace. So it's all that we did is that Aram has a vision. So what is the vision of? Which furnace is this? Is this the furnace he was saved from? And again, you want to tie things a little bit more. You know that I've said in the past that Yitzk, you know, goes from from death to life when his father offers him and Aram experiences the same thing. And therefore by matan Torah which is going to link at this point. Oh just to note what we may have missed till now we may have missed back on page one when we saw the description. Did you miss this? By the way, doesn't this remind us of Aram's vision? Now, the vision that they're all having is that they're saying a wow, can we try to put this together right now? We have the building of the tower. There's a kan there. They're building bricks and these bricks are a rebellion. We have Aram being told that your descendants are going to be enslaved. By the way, what do they end up doing when they're enslaved? They end up building bricks. And we have Aram being thrown into this furnace, being saved from the furnace, and going from life to death. And therefore, we have this same theme that then goes through afterwards. And this is part of what her is. No, of course, you notice that there's really only one thing which is missing. So that's what we obviously have to still locate and find. I know when I say obviously that may not be as obvious to you. So let's take a look and see what it is that was missing. When we continue in source 19 we go back to our going up and going down again. This is perafalid which I told you in the beginning is the continuation of the description of the preparations for matra. And what do they see? They have a vision. not they see something. What do they see? Not we have there. And what else? That's enough for now. Later ones in source 20 which the Ramban very will be very sympathetic to. By the way, this takes us back to Yakov's vision because when Yakov's vision, what are we told that he sees at the top? He sees the K. He sees the Kay. All that I'm pointing out is that on a on at least a midashic level, but with literary hooks all along the way, there is this incredibly interesting I don't know what to say. It's woven together. There's something being woven together out of all of these images combined. If you look at the Targion in source 21, he writes over here and what do they see? Evans, what do they see? They see the throne of God, but they see it's made out of the bricks that they were making in Egypt. So I I just have to pause here for a second. What we have in the whole texture of Matan Torah is we have this Yakov reference the angels going up and going down which is real interesting commentary on what's taking place here by Matan Torah. We have this reference which includes two different elements. One was the chauffear and the other one was the coming back to life. We have the Aram reference which is the Tanor which is staring at us and the Tor just keeps showing up. The Tanor was there as well right by Abraham's Britain which is what leads us to this particular event and our theory of conservation of our furnaces takes us back to when they're building the Levanim which is then Aram into. Now, when I go back to generational trauma, can you imagine a really interesting conversation taking place between Abraham and the slaves? And they're saying, "You don't know what it was like." And I just have to continue what took place over here. The rest of this taram here describes how babies were thrown into the furnace in the making of the bricks and and it's just an absolutely horrific image. If you look at Rashi in source 22, that vision reminded us of the time of the pain. Then it get somehow turns. This is actually a it's a is a type of a of a response to why bad things happen to good people. there's this dual image which taking which is taking place. They see this image of pain, but they also see this image of uh it's not just redemption. It's more than that. It's understanding that there is a certain type of duality over here. And I'll say it again. It's it's just such an interesting comment. Theuni is going to res continue and then source 25 of paliel along the same lines and tell us about the different sides of it. In source 24 again, it's it's the babies who were killed and uh there's unfortunately a lot about that. So they're looking up and they're realizing that the throne of God is built by pain. throne of God is built. If you want to use that ramani for bakeshashem, you now realize that they accepted God's decree just like a accept God's decree and somehow they left death to come out to life. What I'm trying to articulate is that matador becomes such an interesting experience. All that we ever focus on ourselves is we focus on oh god gave us Torah. It's like oh we have responsibility. And what I've been trying to focus on are the images of the visions about what is taking place over here and what it is that they're seeing and how kazal see that what they're seeing again without getting to content yet what they're seeing is something which links together and it's but it doesn't stop there because it also links together their experiences and then this realization that what they're experiencing is what a had experience erienced and mean and that becomes important because if you ever needed this sense are we deserving of standing by her and receiving the Torah and then we see that what Aram experiences what we're experienc what Yitzk experiences is what we experience at Heni and we're having this same again multigenerational intergenerational experience over here it then it just colors this whole thing a little bit more and I just want to end up with one more comment about about all of this. If you look at it tells us that the bricks had two sides to it. On one side was one color, the other side was the other color. And again, it goes back to this thing that we already understood from that God looks at this and he remembers the servitude and the pain that they went through. which means God's throne is built by our suffering. It's an interesting point and they see and then it turns around and it becomes this other color. What color does it become? Continue a couple lines later. It says it becomes like so let me just remind you one more thing when it says they see the gar tells us that when it comes to tit what are the color of the it's blue the blue is the color of the sea and the sea is the color of the sky and the sky is the color actually goes all the way up to the kakavote so this whole linkage over here takes place with this color blue now there's going to be this whole discussion the rabbi especially towards the very endear. Again, the different colors reflect the different ways that God relates to us at different times. Again, the the sappir could be sapphire, right? Which is one color. The is another color. and so on. So just to again to finish this up remember the Gmorra I read a little while ago what is lose lose is the place it says that they made the which means this abil and and what is the latter the ladder which is connects us to heaven. So what is that connects us to heaven? It is the experiences that take place over here. Some of them quite painful become part of this khaka cavode. And I'll say it again. There seems to be this fascinating attempt from Torah again before one word of content. And there will be words of content especially the first two especially the first two dero where God speaks directly to us and talks about the intergenerational responsibility that he feels to take care of us because of things that are taking place in the past. And then we realize that the building blocks of Matantora were the experiences of Yakov and his dreams and his visions. What he sees were the experiences of Yitzk and what he sees were the experiences of Abraham especially with Ara. It gets interesting because it goes back to the furnace and it goes back to making the bricks and it goes back to him almost dying but walking out of that and then their experience of the loss that they had, the trauma that they had and be able to then see that that built the Kiaode which now turns from really a color of den, a color of red, a color of sapphire and suddenly it turns around and they see the brother and they see by the way is also the it's like the purpose to have this understanding of what all of this was about to realize that the suffering that one generation goes through somehow becomes the liberation that another generation goes through. Which means we we also have have lived in a generation where unfortunately there has been death and and and suffering and so on. And then to realize that somehow the red turns around to become something which is blue. When you understand that God accepts these offerings and God accepts this kind of a gesture and to realize that it all goes back to au in terms of what he himself had experienced at that moment. How could they not feel connected to Ara? How can they not feel connected to? How can they not feel connected to Yako? And how can they not feel connected to to Sur and so on? And how can they not feel that they have a place in heaven as well? That they have a place in terms of that kayak which is there. And they realize that the words they're about to come out and the laws they're about to receive and the Torah which has become a part of them. They have a part of heaven as well because they also had a ladder and that ladder took them up to heaven. And look what they were able to build in heaven. And they that is the kaka.