From Revelation to Legislation- Rabbi Joel Kenigsberg

body thank you for coming again wonderful to be here teaching with you this morning um there is a handout don't worry we'll hand we'll give it out shortly the truth is it would probably make more sense to do the sh with the but we'll we'll I have a we'll make do with the handout the topic for this morning is i' say one of the catch topics I've managed to come up with is from Revelation to legislation and that is what what do I mean by that topic what are we talking about so I think when you think about the sh the para that we're reading this week you know every year we move from to and there's a let down there's an anticlimax right we get to we're building up building up building up all the time up to Mad divine revelation Ten Commandments right doesn't get more doesn't get more inspiring than that that is the moment that is the seminal moment of Jewish history the ramban writes we'll see later on but the ramban has aning language he says that that moment of it is not a moment we have an obligation to remember it is a moment we have an obligation not to forget he says that our eyes and our hearts should be there all the time we'll talk a bit later on exactly what that means but but that is that it doesn't get any more uplifting any more powerful than that okay so what comes next what would you expect to come next after mad after divine revelation something you know I would think equally as uplifting equally as or inspiring at the very least what I definitely would not expect to come next is this six years seventh year slaves civil damages laws it's very very dry it's very very technical this long list over 50 mitv again the basis of it's all important it's all but again slavery monetary laws Oaths thoughts civil damages this is how can this even be in the same breath as M's divine revelation it really really seems like a let down now the truth is today if you add the words yeah can that there's two pages so you know when you talk about the words Mish so now in in the state of Israel in the past two and a half years it's very very exciting topic you know it gets people out into the streets with placards and all sorts of things but until two and a half years ago speak about laws you speak about Judges you speak about courts again it's not that interesting to most people so the question is the question is number one why is this the followup to mat T why is this why is this the the uh continuation of the Revelation right why why should this come now of all the topics in the world and all the things why do we have this and I want to suggest to you that actually if we don't understand why mtim appears now now then we've really missed the entire point of revelation we haven't understood mad at all we'll get to that but that is question number one what is the connection again really what has MIM got to do with what hases it got to do with and in order to understand that in order to explore that I want to try and look together at the chronology at the sequence of events that takes place at mamad that takes place afterwards the truth is it's very very confusing and I'm not getting into right now in terms of when did we receive the Tora was on was how that there's discussion in the gar about that that's not the topic but just in terms of the sequence of events you know if we picture it in our minds and we ask ourselves what actually what happened at har what took place what did the people have to do what were they told what did mhe tell them when did he tell them when did he go up what happened we'll see when we start thinking about it and we start asking the questions it's not actually very clear it's very very very confusing and the reason why it's so confusing is because until this point the Torah has primarily being a case of telling us narrative and now it switches this is probably the first time we have a very very expanded set of laws set of legal definitions all of all of a sudden we leave the narrative behind we're going into the laws we're going into the details we've had until now a few MIT we've had a few MIT details here and there but by and large it's been narrative it's been a story and from here onwards certainly towards we have large sections of the Tora which are no longer narrative talking about laws talking about alties and we always have the question when was this said what's going on where was it where does the narrative continue where does the narrative go behind Etc right um just say just say one one other thing a story in terms of the uh this moving from The Narrative from the story which is very very exciting onto the details the technical details so this week we have Mish which of course is dealing with the Civil laws and damages Etc and all those sorts of things all the more so next week we move on to Truman to and we going on to all the details about the mishan and about the building it's very very dry get very very technical I'm reminded of a story The Late Rabbi Jonathan saaks so when he was Chief Rabbi of the UK he had a k at one point with the Prime Minister the Prime Minister Tony blow of course not Jewish but uh they would they would learn together I think he said once a week they would get together and they would learn and saak tells he says Tony Blair would read the Bible as he called it and every day every night he would read to himself he' read some chapters and then he would come and they would have their together he would tell him what he's reading and they would discuss together so one day they're sitting in the office and Tony Blair says to Abbi sax he says says okay what what were you reading prime minister and he says Jonathan I've gotone into the boring bit and he says which one prime minister he says I'm reading about truma about all these details the technicalities again the point is that to the unacquainted here to the unacquainted ey we get through these Pim they can be they can seem very very boring and they can seem very very technical so what are they doing here and what's it all about Let's uh let's try and explore so I think you all have the hand outs by now so if you have a look on the first handout there are two pages one is a double-sided page and one is a that's followed by the single page so what uh okay hopefully hopefully you'll get it by the time we get there we've still got a while that's that's going to be at the end of the show so in anyway let's let's look at the double-sided page Source number one the first thing to point out because you might say to me okay was last week this is mish this is a different par there's not necessarily a connection between the two this just one comes after the other it's got nothing to do with it so the first point and again the thesis of the sheer is going to be no these are deeply deeply inherently connected and we said here in Source number one the very first of says these are the laws that you will place before them not I just mistranslated and these are the laws that you will place before them have a look at rashash tells us he says you know that every single letter in is significant every single letter is is important so it could have said when it is a these that is starting a new topic that's got nothing to do with what came before where it is that is adding on to the previous ones just as those which came before which were from sin that clearly took place at so too all of this all of these details in are related to as well okay and then he says then Russia gets a little bit more specific he says okay why are we dealing with these laws of Judges Etc the final P that we saw in last week the final section that we saw in last week's par we'll get to it spoke about the m so he says mikdash okay the place of the the mikdash we have the that is where the sanedrin that is the uh Supreme Court essentially that's where that's where they sit and that is that is the connection okay taking this a little bit further Source number two is R cook the famous Rook his son was also rook and that is he write he has a books on so he writes the following by the way is a very interesting thesis that all the par of the Tor are given in pairs right we have to look at the par in pairs if you think from the beginning right that is the first pair that talks about the creation of the world talks about Humanity in general from there we have we're going to and which talks about Abraham the next two are the par of the next are the par of jakov etc etc you can go through the whole and you can see how all the come together in pairs So He suggests that are a pair as well what is the pair of that both of these are to do with Revelation both of these are to do with M with the giving of the T says this is the pair of the giving of the who are okay there are sources I didn't bring them for you here but he says not only are they pairs but the way that these pairs work is that the first one is the general sort of the overview and then we get more specific we get into the details so is the CL that is General we have all the mitv are hinted at in theer if you know how you know how to by the way the aser BR so everybody knows are not actually Ten Commandments they're far more probably about 70 there are categories but even within those if you know where to look and you know how to extrapolate you can get to all 600 we won't do it now but it's an interesting exercise for another time yeah we have details we have over 50 which are listed explicitly so these two are one sequence now further proof how do I know that both and this this was given so when he writes he's talking about last but how do we know the textual proof that they go together because it says that expression that's B's answer saying we will do that term appears both in and appears in by the way how many times does it say in the how many times do say three times right we have in we have we have later on we have again and only later on we have okay so this is all this is all one sequence we go from to okay that's all it's all one sequence that is connected but let's try and dive a little bit deeper I want to say even more than that even more than one sequence of one comes after the other again let's explore through theim understand the chronology understand the SE of events which we'll see in a moment is anything but clear and that will help us to understand what's uh what's really going on over here so let's look first of all at the end at the end of parat okay so we all remember what happens in parat we have mad we have theer and immediately after immediately after we're T of the 10 the 10 he brought we have as follows parf this is Source number three that you have in front of you this is the immediately after everybody saw we saw the sounds we saw we heard the we saw the mounted on smoke Etc everybody moved back right at that point people said okay Revelation is very nice but it's a bit more than we can handle right so M you go up you hear the rest he says don't worry everything will be fine at that point everybody stands back everybody stands away goes up onto the mountain okay now so that's the narrative I would say at this point up till there we have narrative we have story and at this point the switches we thought it switches at the beginning of before we get to these final four or five right so he says like this now hasem is until this point we've had Revelation at this point Hashem is speaking directly to Moshe and he says to mhe is you are going to go and tell B is so we're expecting whatever hasem is telling Moshe right now later on at some point in the we'll see that Moshe is telling B is right that's what it says so what does he say and he gives him have three do not make gods of gold and silver right when you make the when you build them is okay you don't use you don't use metal you know you don't bring because metal is used for a sword metal is used to shorten one's life we don't use that for the MB which is ultimately going to lengthen your life and finally there is a ramp going up to the uh uh going up to the MB rather than steps in order to keep it as a more modest more modest way of approaching again based on the way that they would dress in those days Etc why the by the way why these three mitzvot now I mean all the things we've just had a we're going on we're going to have a list of 53 why these three suggests as well very interesting the three cardinal sins right we know there is idolatry there is sexual immorality and there is murder so these three these are hinting again the idea that we're going from the general to the more specific we're hinting at the three general principles on which the Torah is based he says the first one that is obvious that is related to the second one in terms of how you make them is don't have a sword don't have metal going on relates to relates to murder and the last one relates to modesty relates to immorality as well so those are those three Mitzvah but in any event that is how ends okay so again just just to place ourselves in the framework where are we we've had Hari right what happened in Hari the people were warn they had three days they had to separate they did the whole thing they stood aside from they stood away from the mountain Hashem came down on the Mountain Smoke great big sound and light show all of that's finished that's over we've had M has taken place it's complete now we get told seemingly uh again we're not so sure yet what the connection is but moshu is told these are the three mitv and then it continues okay what what is the very next p the problem is we always have a week in between so when we read the par we read each par isolation we don't see them as one as one RF but as one sequence but that is essentially that we have these three and then it says list begins with these three continues with the next 53 and then at the end of that section of all those mitv now the end of so now we're in Source number four at this point it says okay let's let's skip the first twoim for the moment but then it says like this now comes to the people and he tells the people what okay so what so what is it at this point this so now the narrative is continuing again we're off to we're off we've received all the mitv and nowu comes to tell the people what so remember when we started off and go back into Source number three and I put it here in bold for you so it's easy to reference this whole section started Hashem is talking to Moshe and he says go and tell the Jewish people so now we have the list the Torah tells us all the things that hasem told Moshe and we get to the end of that and it says comes and tells the people okay what's he telling them presumably is those three mitz we had at the end of and is okay that all makes sense there you have it again the people say okay that's good we're in everything that you've said everything has said we will do over the page okay at this point they build a underneath and they bring Coran and they they have all the blood they bring all these they take the blood who takes half the blood and he sprinkles it on the M he takes half the blood and he sprinkles it on the people this is the entering into the Brit by the way how did he know how to measure half and half strange question but that's rashi's question Rashi says you can see it underneath the says how did how did you know that it was h the implication has that he had to have exactly half on the and exactly half for the people deal with a lot of blood came there was a miracle an angel came and Mal came to separate the blood in half okay why is that what we need a Mal to come down and we'll discuss later but then we have right now again I'm I was always used to thinking when did take place we always thought was it was before according to the Torah according to theat again the way we're learning right now is that was only after okay interesting interesting he sprinkles the blood okay Etc okay so just to uh just to convince you I'm not making all of this up this is the sequence again this seems to be the SE of the we don't until this point we don't have a reason to think that the Torah here is written out of order okay and the one amongst them who is very very adamant on this principle that the t is not written out of order unless we absolutely absolutely have to say that it's written out of order is the ran the ran says the Ran's approach throughout the Kash is that things are written in chronological order unless it's impossible to say so there are places where it's impossible to say so for the example the beginning of of of the say if you have a look over there and you open up you'll see it tells us the dates and tells us when things happened and it's clear that it was written out of order the reason there that it's written out of order is because did not bring the and the idea P should have been at the beginning of of of the but it's brought later on we don't want to draw attention to the fact okay that's a share for another for another time but says the ran and again he just spells out the sequence of events that we've seen and there's no great in what he's saying over here because because this is exactly seems to be the of the let's read it Source number five says the ran immediately after mat the same day but after mat after Hashem says to Moshe go and tell B Isel right that's what that's what we saw that was in that's the introduction to those three at the end of tells not to he continues that with the next and all the which follow that okay we didn't read it inside now but at the end towards the end of you'll see there's another warning about ET then he says you andon come to me right then the Torah says comes to the comes to the people he tells them everything that that had said right that's what we mentioned it says he told them and accepted that with happiness they said whatever has said we will do we believe you okay right again the background is we remember at the beginning there was meant to be a revelation to the entire nation there was at the beginning that was too much to bear the people said we can't uh we can't handle this m you go whatever you tell us we'll we'll we'll accept okay now the reason that all of that is a inan now I did something a little bit sneaky over here which is I brought you the ran from halfway through the halfway through his commentary because he begins by quoting Rashi and the reason why the has to give this whole explanation of how everything can be consequential and how everything is written in chronological order is because there are things here are not written in chronological order and that is Rashi as I mentioned this principle and we have this is not written in a chronological order it's written in a thematic order now again everyone agrees that if there's no reason why it shouldn't be written in chronological order so then it is in chronological order but the question is how far do we how far do we extend it as I said the ran only when I have an absolute proof from theim that it's not chronological will I accept that it is not chronological Rashi on the other hand is far more flexible with this Rule and he says no I don't need to there there are many reasons there are many times why I can accept that it was not written in in chronological order give you another example and there are many in these last week the beginning of comes along what was it we have the the par of and then we have M so what was it that heard that made him come there are those who say there are those who say there are those who say if came before mat clearly he didn't hear about mat but if heard about mat and then came that would mean that it's not written in order right that's so rash says and we're GNA have to look again this whole sequence of events of and realize that actually it's out of order and when we understand that it's out of order then our question becomes much stronger why do I have this list this Narrative of 53 mitzvot of all the most mundane and all the weakest links in society so to speak and all of these civil damages and all of these laws all these technical laws written not after har but written during har written as part of the Revelation it's not something that follows on afterwards it's something that was there and that was part and parcel then the question is why but let's see how Rashi understands this again you all realize the question when we were reading the and we saw the that said which is written at the end of according to Rashi actually not necessarily this was all this all took place earlier see what Rashi says Rashi says over here okay this is in so if you go back to the first page at the bottom we saw the end of the way we understood until now based on the was that all this took place after but have a look at what Rashi says Rashi says over here Source number six he says all of this took place first this was said on the fourth of this whole section of what took place in the camp the the dam and the and the whole this whole thing that was not in the aftermath of that was part of the preparation for okay very very interesting you'll see the other section of this is much earlier this is brought this is brought in the before before the that is the intro that is the that says to M he says to tell the people you should know you are going to be an you're a special people I've chosen you this is going to be your mission right and this is the the introduction to M this all takes place when this is this is written early but this is on this is on the second of and how do we know that M calls the people and he tells them everything Hashem commanded this is the first remember we said there's three we've now seen all of them there is two and there is one so the first which is written in before that's over here the people say and then it says M mhe came and he brought the people's words to hasem see what Rashi says over there says the next day when is the next that is the third of as we find many times is teaching us teaching us the proper course of behavior mosha doesn't have to tell Hashem what the people said hasem knows but that's the proper way he sent me and and he goes and he gives the answer but essentially so what we have here so the way that the t is written according to Rashi is as follows we begin we have the story of what happens on BET and gimon the second of San that's the first time that the people say the people say then the Torah tells us about M okay which takes place a number of days later we're talking about probably four four days later and then we have the whole section of and then at the end of this whole list of 53 mitv the T goes back to the narrative not of what happens afterwards but what took place before so it tells us again and it tells us we're talking about we've gone back to and this whole ceremony with the with the m Etc all of that was in the leadup that was before according to the ran it's all chronological order all this took place afterwards but according to Rashi it took place it took place before so that leaves us now with the following question right if we started off the question was why is mish following on from so that's still a fair question even according to the ran what we would say and what we saw right at the beginning was we have one sequence of events we have one long one long journey we go from to MIM why is mish the thing that follows immediately of the okay that's the question but according to Rashi the question is far stronger meaning M took place whenever it took place but the continuation of the revelation of what happened at har that rest of the narrative which took place earlier only appears at the end of so if I was to ask you the question now you know everybody knows right in which par does does take place and everybody's answer is that answer is incorrect it's partially incorrect the answer is in and in Mish okay so all of this why does the Tora go out of its way to separate why do we take this dry technical boring bit lump it in the middle together and only then go back to the rest of the story of only then go back to the story of harai go back from legislation back to Revelation or whatever way whatever way you want to put it so I think the answer is as follows if you if you look on the next page again now we're on to page three I hope everybody has it this is the single page um brought you here a section from the and this is this is in one of his he's talking about m but he talks about the following the following idea he says whenever the Tora talks about the the right we know we have two something very interesting the word look at the way is spelled yeah that's not the way that the that second whenever you have the O that sound right you can write the word or can be so the word is written without the it's written so how do we know that it says or it could be so we have an oral tradition in terms of how to read the Tora as well we have the way that it's written and we have the way that we that we know how to read it how to pronounce it but because there are no vows there's no punctuation but the word is written in an ambiguous way the difference is if it was written with the V there would certainly be the plural but it's written without the V so it could be pronounced in theory it could be singular so is it one tablet or is it two tablets okay we learned from this that the were were equal it's written that they one they have the same even though mention the fact that the wording on the one side of the versus on the other side is much more there are many many more words on the first uh on the first tablet there are on the second one but nonetheless we look at them equally very nice so they're equal so the two so what but what does that mean what's behind it he says this is in a very poetic language yeah he says this uh this equality of these two tablets right it's hidden hidden deep down let's try and uncover it so he says in the second paragraph now the event of the divine revelation okay this is not just where we receive the Tora but this was the we entered the Covenant we enter the Brit at that's why we have the whole story with the and the blood Etc the we saw takes the blood half of it he throws on the people half of it he throws on the M okay that certainly took place according to the r maybe took place just after according to rash before right half and half in other words says you have to understand that this was not just a coincidental event this is the very beginning this is the establishment of the Brit establishing the Covenant this is the beginning of receiving the Torah beginning of our mission as a people every single step here is deliberate and every single step here is significant and therefore the fact that there is half the blood this way and half the blood that way that is very very meaningful we have to know what what are we meant to learn from it again I take you back to rash go back onto page two where there's the the where we said right just before that it said we need to come along and separate the blood and the reason is the reason why that is so critical what's the big deal you know there's a few more drops on the there's a few more drops on the people what's what's the big deal says I skipped a few paragraphs here but you can see what his conclusion is says that the distinction between between us and and between man and man these are not just two separate categories or whatever you know unfortunately we know there are people there are people who think that you know I'm from and I just keep the not so important there are people who think I have a K in my heart I'm a good person I keep them that's no not so important and whether you say it like this or you don't say it like this many people think it consciously subconsciously whatever says you have to understand we cannot pick and choose we cannot decide it's not correct to say that one of these categories is more important than the other that one is more a part of T than anything else okay and you would have thought you might have thought and what many religions in the world think is that there is my work what they would call right there are the there are the spiritual things there are the religious matters of life and those are the things that I have to do according to my religion and everything else well you know what do you want from me what has religion got to do with my home and what has religion got to do with my family and what has religion got to do with we can go through the whole list is between but we can expand the idea and we can say in every realm of life we can go through the MIT of one by one and we can ask what has God God got to do with the courts and what has God got to do with the banks and what has God got to do with when I'm when I'm working and what's God got to do with when I'm out at the Shook and what's got got to when I'm cooking and when I'm doing this when I'm doing that right he says no every single thing is part of every single detail of legislation is part of Revelation that's the over here and that's the of the and was a tremendous when the Tora said it because nobody else thought about it in those terms until then and therefore he says were we taking the blood and we you know why it would be so H why would be such a problem why would matter so much if there was a little bit more blood on the MB versus a little bit less Blood on the people then everybody would think okay because the MB is more important and the other way vice versa you can't think that we have to know that everything has got exactly the same everything is part of this Revelation and that's why that's why I said we have the two tablets and one has got a certain category of Mitzvah and the other one has a different category of mitv so there are two they two separate things but the Torah writes it it writes writes it without the V writes it meaning at the end of the day ultimately it is one tablet it is one category is one set of the further says that I didn't actually check which day it is but he says that the Y side of who was the founder of the mus movement his always falls out in right and they said that there was a there was a message there was hint and there because so many of these laws and so many of these technicalities are dealing with mitv and these are but these are things that people tend to be tend to be somewhat negligent about so that was what the mus movement came to stress and came to emphasize this is part of it this is part of M as much as anything else and that's what the Tora is trying to teach us by the order of this we see this by the way somewhere else we see this in a very very uh very interesting Way shows us inat if you look inat IM in known as there the it goes through all the laws of the festivals all the laws of the different okay and it's very very clear the order and the structure and the sequence it's not a narrative section it's a legal section but unlike what we've been doing this morning going through and it's very very confusing where did this happen where did that happen you know you go through even the in itself you go through the mitv why does one come after the other then discussed this at length there are those like the izra who say it's just the order of the T put it in you don't have to learn anything from it you don't have to ask the question why it's in that sequence try and find Rashi right try and find exactly what is behind the sequence what's behind the order but there are sections like where we look and either we struggle and we break our heads or we look at the or we try and understand what the sequence is there are other sections of the Tor it's very very clear where the sequence is you don't have to ask any question most of is like that by the way and is extremely like that it goes through it begins with Shabbat and it goes through the from p through Etc right you can't you can't get confused if you have to uh go through um you know students in in in class sometimes have to go go through and you know summarize the peric right give a title for the for the peric so that's very very easy you can't get lost except for one PUK there is one pasuk there that's in the middle and everybody asked what is this pasuk doing here it's completely out of place it shouldn't be here it's as if somebody did copy and paste in the wrong in the wrong section have a look Source number eight I didn't bring you the whole PA because it's very very long but before that we like I said the Torah talks about Shabbat and then it goes on to p and then it goes on to and then it goes on to sh okay and he's talking about now that's the that PUK is completely out of place we'll come back to it but just to prove to you how out of place it is the continues that's right next section then it goes on to and it could if I had copied and past of the whole you would see it goes on to Etc so why in the section which is very very clear and is very very ordered and very very structured we have all of a sudden we talking about sh we stop talking about chat and we have again when you are harvesting your field don't consume the corner of your field that's a corner of the field that has to be left for the right what we call different agricultural MIT things that you leave behind things that you forget things that fall out of your hand when you are harvesting your crops you have to leave that behind that is for for the poor okay okay that is a Mitzvah that applies all year around it's got nothing to do with the so question is number one what and and not only that but the Tora talks about in other places as well so why does the Tora feel the need to go back to tell me about and over here in the middle of the of the M why is it telling me that after sh as they say what's it what's it got to do with anything ah so there is so there is an opinion there is an opinion that says that this is talking about the which is a specific Harvest offering that you have to go and that is that is connected to the m and it's to come and tell you that even though you're doing that and it's for the BET mikdash nonetheless don't do it at the expense of the poor people that is that is one of the interpretation there are many interpretations and again always say whenever you have a question when you have many different answers that's a sign that it was a good question okay so so so that is one answer I think the ran goes in that direction rashi rashi writes over here to teach you that anybody who gives to the it's as if he's gone and he's built the BET mikdash and he's brought okay it's a nice Dr but again the question is the question is uh the question is there and there are other answers as well but the one that relates to what we're talking about is the following and others have suggested a similar idea which is this yeah we it's again it's always hard for us to imagine because we no longer live in an primarily Agricultural Society but what are these what this Mitzvah of p and the Mitzvah of Le what is it saying essentially it's saying that you the farmer you go out and with Blood Sweat and Tears and your hard work and your toil and you're out there in the field and you're giving everything and you've worked so hard and finally you're able to come and gather your crops and all you want to do is just take them inside and go and eat and go and sell or whatever it is this is not when things are easy this is not when you are and again you're in the place which is maybe the least religious place that we might expect you're out in the field you're out working but at that moment there in the midst of that Harvest do you remember har are you still there is that still in your mind is that still in your heart you remember right now that it's not just about me it's so easy to say you know later on when I'm finished and I finished my work and I go and I have a shower and I change into my into my shabas clothes and I'll come to besset and then then I'll have God in my life or right now when I'm at work okay it doesn't matter you can you can you can substitute you know the agricultureal right now when I'm in whatever area whatever it is when I have a challenge when I have something am I able to stop am I able to take a step back am I able to think what does God want for me right now right here in this place do I understand that mad is not something that started and ended at a mountain but it's something that is with me every single moment in every single realm in every single area of my life that's the question and therefore yes we've just spoken about shat which interesting and we can talk about when we give a but the Torah never explicitly actually links the to to the giving of the Tor that in itself is an enik but we understand that it's connected but we talk about understand that when you receive the Tor when you start whenever it didn't end there it continues and it's in every realm and it's in every sphere of your life and yes when you're out working the field that's the place that's the least religious activity that you might think no that's the most religious activity that exists you have to remember that Mad is a part of this as well and are you going to not take the crops for yourself but do what the Torah said and despite all the hard work and the toil no be able to give up give up a tenth of your of your master of your whatever it is and that is why it's over there and that I think just to conclude maybe the ran doesn't say this it may not be his intention but I think that we can read it into his words and I think that it's a true message I said you right at the beginning beginning of the we open up with the r thean in his the r wrote he counts all 63 the writes his includes the the r forgot okay the for whatever reason the r did not include as part of the and the ran says these are part of the one of those MIT is not to forget right and this is what the ran says ran says don't forget don't take it out of our minds again not remember har don't forget it let our eyes and our hearts be there all the days did not make it up the says don't forget there are other places says remember we're coming right remember remember does not say remember it says don't forget that which your heart which your eyes saw don't remove it from your heart all the days of your life teach your children your children's children the day in which you stood before which is of so I was thinking again based on everything we've said thean says this don't ever forget all the days of your life let there not be a day when you don't think about but maybe we can read in exactly the message that we've just said not just every day but every part of your life every sphere every realm every activity let your eyes and your hearts be there always har yes har is with me when I'm at home when I'm in the kitchen when I'm cooking how with me when I go to work how ni with me when I go to the bank when I go to the sh when I get into the taxi wherever it is when I get on the bus of course is with me in the mid in the and on Shabbat and all those places but it's in all those places as well and that I believe is why split up whether we accept the explanation of ran that is all one after the other whether they except the explanation of Rashi that it is encapsulated one within the other the point is exactly this always remember always that Revelation continues every detail of legislation that includes that eyes and heart should be there