How contradicting Pasukim were resolved in times of Tan'aim p. 2 | Rabbi Shai Finkelstein 06.01.26

Shalom everyone. Um okay, so first uh this show is sponsored uh the illui nishmat uh Mel and Sylvia Davis zikhronam livrakha, Menachem Mendel ben Avraham Meir v'Toiba Rivka zikhronam livrakha, and Tzvia Chaya bat Aryeh Leib v'Chava Ida zikhronam livrakha by their families. So, it should be the illui nishama. So, uh we need to be makhria, right? That's what we spoke about last time. So, uh go to page three at the end of page three. I will skip a little bit about the Pesach that was uh I think uh a bit complicated last time. So, um let's start with some psukim that I think are more familiar with you. So, page three, the last source on page three. It says in Sefer Bereishit, "Vayasem Hashem gan b'Eden mikedem." Right? We always like to call it Gan Eden. But, Hashem puts a gan in Eden. Okay, so the Gemara the Midrash in Bereishit Rabba says the following. "Gan b'Eden Rabbi Yehuda v'Rabbi Yossi." So, a dispute between Rabbi Yehuda and Rabbi Yossi. "Rabbi Yehuda omer, gan gadol me'Eden." Gan is larger than Eden. "Shenemar," as it says, "Vayikane'u kol atzei Eden asher b'Gan Elohim." Because it says in Yechezkel that all the trees in Eden um they are in Gan Elohim, which means all the trees are hosted in the Gan. So, the Gan is what is larger than Eden. "V'Rabbi Yossi amar, Eden gdola mi'Gan." Says ex- exactly the opposite. Eden is larger than the Gan. And why? "Shenemar, Vayita Hashem Elohim gan b'Eden." Hashem planted the Gan in Eden. So, Eden is larger than the gun. But, according to the first opinion, the gun is larger than the Eden. Now, I know you are looking at me saying, "Who cares?" Right? I understand, and we will get there that who cares. Yes. Sure, he can do whatever he wants. But, the thing is is that really you look at this at this this discussion. You ask yourself, "They didn't have anything else to discuss?" Like, "Bemet, who who is What's larger, the gun or the Eden?" Okay. So, he says, Al date vaktive vaitashem elokim gan beden vaktive nahar yotze me Eden le hashkot et a gun. So, it says what? That the river came out from Eden to water the gun. So, so Eden is bigger. So, al date de Rabi Yehuda, mitamtzit bet kur tirkav shoteh. Uh sorry, me me al date de Rabi Yossi, mitamtzit bet kur tirkav shoteh. So, Eden itself is being watered by a different source. De al date de Rabi Yehuda, kefigi she natuna begina umashka et kol hagina. So, according to Rabi Yehuda, that says that gun is larger than Eden. So, how come can you explain that what the river would come from Eden and water the gun? So, he says, "Even though the gun is larger than the Eden, Eden had the river, and the river basically will go up, and it will water everything around." Okay. And now take a look. Veha Rabi Yehuda yesh lo shnei mikraot, veha Rabi Yossi ein lo ela mikra ehad. So, so Rabi Yehuda has two psukim. And Rabi Yossi has only one. So, what's the logic? The logic is ah, two against one. So, who is right? Rabbi Yehuda, nechon? Says the Gemara, amar Rabbi A says the Midrash, amar Rabbi Chanina the Tzipori A year Hakadosh Baruchu Aino shel Rabbi Yossi. Hashem illuminates or uh enlightened Rabbi Yossi's eyes. Vematza lo mikra acher and he found another pasuk machria al gabav. Ve'eizeh zeh? Vayasem midbar ke'eden ve'aravata kegan Hashem. So, the midbar is like eden and aravata, which is like a larger thing, is kegan Hashem. So, here you have that the gan is larger than the eden, but rega. So, now how many psukim Rabbi Yossi has? Two. How many Rabbi Yehuda has? Two. So, what is the word machria? >> It's equal. Wait, [clears throat] but now it equals. >> Now it equals. So, now achra'a does not mean necessarily to what? To decide, but rather to bring it to the surface that is what? As two equals. Le'achria et hakaf, it will be that they will be balanced, not that one will over weight or outweigh, thank you, the other one, but rather they will create a balance. Okay? So, zeh machria. Okay. So, turn to page four. Okay. By the way, I will promise you at the end of this shiur you will not be able to be machria shum davar. Okay? So, that that I can guarantee. Okay. So, Both. Probably both. Yeah. Probably both. Mostly importance. Maybe. How old is he? VaYikra Zaken Yitzchak. Okay? It says VaYikra Zaken Yitzchak and what's happened to him after he became old? He became blind, right? Oh, that his eyes were dimmed. So, obviously everyone is asking the question, why? So, you can always say, what do you mean why? He when we get older, we see little less, right? So, the Midrash did not like it and why? Because Avraham was also old and he didn't have that. Yaakov was old and you know, he had it a little bit later, but Yosef was old and he didn't have it. So, what's the issue here? So, the Midrash says the following. VaYikra Zaken Yitzchak davar me rot What does it mean that VaYikra Zaken Yitzchak and he couldn't see? me koach ot ha re'iyah she be sha'ah she aked Avraham Avinu et Yitzchak b'no al gabei ha mizbeach tala einav ba marom ve hibit ba shechinah. So, when Yitzchak was on the mizbeach, so he looked at the divine presence. moshlim oto mashal lema davar domeh? So, there's a parable to what? To a king lemelech she'hayah metayel be fetach palatin shelo that he would walk on his uh like a little uh entrance to his palace ve tala einav ra'ah b'no shel ohavo metzitz alav be'ad ha chalon and he saw that that the son of his best friend is looking at the king from the window. And it's not appropriate. The king is walking, and you don't see him without permission. I'm a man in Hogani Akshav. So, the king says to himself, "If I'm going to kill my best friend's son, Machria ani et Ohavi. What is Machria ani et Ohavi? So, if I kill my best friend's son, what do I do? I will also kill my best friend. That's will be Machria. Ela Guzrani, she sat much on the note of but rather instead of killing him, I'm going to what? To make a decree that the windows of my best friend's apartment should be what? Blocked. Kach amar Hakadosh Baruchu. Bishaa she Ekid Avraham Avinu et Bno al gabai a Mizbeach, tala einav ibit ba Shchina. So, when Yitzchak was placed on the Mizbeach, Yitzchak saw the Shchina. Amar Hakadosh Baruchu, Him Hogani Akshav, if I kill Yitzchak now, ani Machria et Avraham Ohavi. I will kill Avraham. Ela Guzrani she einav, but rather I'm going to make a decree that what? That Yitzchak's eyes will be dimmed. Because when he became old, lost his eyesight. Now, this is a very interesting Midrash. First, the word Machria here will be what? To kill. Meaning to create something that you will not be able to handle. Okay? That's A. B. What's the problem with the Midrash? Nothing to do with Machria. Yes? >> It It didn't happen right away. He He postponed He postponed the punishment for a good long time. >> Very good. So, A, there is a time uh time difference, right? That Akeda was at the age of 37, and we are talking about when Yitzchak was uh old. It was 80 something, 90 something, whatever it was. Okay, so that's the first question. What's the second question? Why did Yitzchak get to die? Because he saw Because he saw the Shechinah. Oh, because lo yir'eh Adam vachai. Oh, but oh, you are I I thought you are asking for a source. Okay, very good. So, it might be that like why would Hashem do that? Okay. Right, that's also true which is a little bit of a challenging Right? A little bit of a challenging uh statement. The one? That one of the midrashim says that he really did die and Hashem brought him back to life. Okay, very good also, right? There it was the window. If they the king in the in the parable did not say, "Okay, let's take my best friend's son's eyes. Okay, let's make him irrelevant. Let's make him blind." They just blocked the window. Still that the son of his best friend could still see the king, right? He could still see. And here you are really making him blind. Yes. Might be. Yes, might be. Okay, Nachman also. Why permanently? Okay. So, yes. >> Why the light on the on the mizbeach? Do you see Do you see the Shechinah? The Shechinah usually reveals itself to you rather than the other >> Okay. So, you are asking Hisham, taking you in a minute. You are asking a very good question from the get-go. Like, without Hashem appearing himself there, what do you want Yitzchak to do? To close his eyes? Okay? Yes. >> If Avram was ready to shut his son, why wouldn't he leave? Why wouldn't he just >> Okay, very good. That's what I was thinking about at the last question in terms of the Midrash. Avram did not know that Yitzchak is going to be saved. He was ready to what? To kill Yitzchak. So, if Hashem would kill Yitzchak, Avram would say, I I I mean, I I don't think Avram would say mission accomplished, but he would say, "Okay, that's what I expected." Right? Yes. >> He ended up becoming spiritually blind because he wasn't able to give the right son the blessing. >> Not only spiritually blind, he was really blind. >> But, I'm saying, like, because of that, it was like manifested in his >> Also, you are saying that it was something good in him being becoming blind. Okay? So, that in a way defeats a little bit the the Midrash. Okay. So, as you know, the shiur is really about the machriah. So, I'm not going to deal with this Midrash too much, but I brought this Midrash to show you A, first, what is machriah, but more than that, sometimes, how the Midrash is Do you want, you know, um No, I'm not going to be tempted No, I'm not going to be tempted No, no, I'm not going to be tempted to explain the Midrash now, uh even though I'm I'm close to do it, but uh I will not. I'll let you think about it. But, all the questions that you ask are good. You have more questions than sentences in the Midrash, by the way. Okay? And it's good. It's good. It means what? That we need to try to understand the insight um into into this Midrash, and to um also to see it This is only one Midrash. As you see, davar acher, it's a it's like almost like a um a a cloister of few Midrashim together, and you need to try to see if there is some kind of an evolution there. Okay. So now let's start with machlokes Rabbi Yehoshua and Rabbi Rabbi Ishmael and Rabbi Akiva. I told you in the last week that uh really the one of the methods that Rabbi Ishmael had was at the third pasuk and we also saw that what? That according to Rabbi Ishmael is really two against one and according to Rabbi Akiva is what? Even if you have a third pasuk, it doesn't mean that one is being rejected but rather one is pshat and the other one should be drash. Okay. So take a look. So that's obviously very much connected to also to Shavuot. So it says like that. Ki min hashamayim dibarti imachem. Pasuk echad omer ki min hashamayim, right? One pasuk says on page four. One pasuk says that Hashem spoke to us from where? From mehashamayim, from heaven. Pasuk echad omer vayered Hashem al har Sinai. Hashem went down or ascend descended to the mountain. So Hashem spoke to us from where? From the eretz, not from shamayim. Keitzad yitkaymu shnei mikra'ot halalu? How do you keep the two psukim together without a contradiction? So why would the Torah says min hashamayim and then vayered Hashem al har Sinai? Just don't say anything. Hashem appeared and that's it. So it says like that. Keitzad yitkaymu shnei mikra'ot halalu? Yachri'a hashlishi. The third one is what? The third pasuk will come in yachri'a. It says min hashamayim yishmi'acha et kolo leyasrika. The >> That's exactly the method of Rabbi Ishmael. One pasuk says min ha shamayim. The other pasuk says what? Vayedaber mehar Sinai. So, what do you do? You look at the different pasuk that says what? Min ha shamayim yashmi'akha et kol leyasrika. He sounded his voice from shamayim to afflict you. So, here. So, where did Hashem uh speak to the children of Israel from? Where? Min ha shamayim. So, what do you do with the pasuk? Vayered Hashem al Har Sinai. Ah. Okay. That sounds like a Rabbi Akiva one, not a Rabbi Ishmael. According to Rabbi Ishmael, so what do you do with this pasuk? Okay. Rabbi Akiva. Rabbi Akiva omer katuv echad omer ki min ha shamayim ukatuv echad omer vayered Hashem al Har Sinai al rosh hahar. Take a look what Rabbi Akiva does. Melamed, it's come to teach you. Sheheirkin Hakadosh Baruch Hu shamayim elyonim al rosh hahar. What did Hashem do? He took the shamayim with him. So, he's still speaking from shamayim, but where? From Har Sinai vayedaber im hen min ha shamayim. Shenemar min ha shamayim yashmi'akha et kol leyasrika. And it also says in Tehillim vayet shamayim, he basically what? Took shamayim down. Vayered va'arafel tachas raglav. So, Rabbi Akiva, what does he do? He says all the psukim are correct. He truly spoke to them from where? From shamayim, as it says min ha shamayim yashmi'akha et kol leyasrika and also ki min ha shamayim dibarti imakhem. Ah, but it says vayered Hashem al Har Sinai. Answer, yes, Hashem took the shamayim down to Har Sinai and he spoke from shamayim on Har Sinai. That sounds wonderful. Right? You can keep all the Sukkot together. The only challenge is that where it says Hashem on Har Sinai, it means what? Not only him, but rather the Shamayim. Okay? Rabbi Ishmael's interpretation is more problematic. What do you do with the third one? So, we obviously have here a Machlokes Hashkafatis, also. Like a Machlokes in Hashkafa. How do you look at things? What's the question here? What's the Hashkafi question? Yes. The what? >> Limitations on what he can do. >> Oh, okay. I didn't think about that question. Okay. It's a question, definitely not my question, but it's a question. I'm saying what's the other question that can come up besides what are {quote} {unquote} the limitations that Hashem has in revelation? Okay. When you think about Matan Torah. Okay? Leave alone all the smoke and the fire and everything. What is the main idea of Matan Torah? Hashem speaks to people. That's That's what it is. Hashem speaks to people, and the first two commandments, according to everyone, everyone heard. So, not a mediator, not a shaliach, not an agent, not nothing. God speaks directly to people. How can God speak directly to people? Regular people, simple people. Meaning there is a connection between us, but we all know that what? That one of the things we need to go up or he needs to what? To come down. He needs to totally limit himself so we can hear him. Or we need to elevate ourselves so much that we will be able to understand him, right? >> Or he has a loud voice. >> Yeah. So in that specific question Rabbi Ishmael and Rabbi Akiva are debating. Rabbi Ishmael says "Kee min ha shamayim dibarti imakhem." I spoke from heaven. God did not, so to speak came down. Am Yisrael had to do what? To come up. To go up. And how did they do that? With the three days of preparation. And also they did it only for two commandments. The rest of it they they said to Moshe Rabbeinu we just can't. It's too much for us. You go ahead and do it. And really for Moshe to receive the Torah, what did he need to do? Vaya'al Moshe. Moshe had to go up. Hashem is not coming down. >> But then again they didn't >> And the people definitely didn't go up. That's later on. That's Moshe Rabbeinu. They were what? >> Why is it not possible to hear Hashem's voice from the shamayim? Hashem has to come down. He could do anything. >> Oh, that's exactly what Rabbi Ishmael No, it's not about only the loud voice. It's in terms of the capacity to to to contain spirituality. That that's really No, it's not only to believe it. It's even more than to believe. It's to be able to hear the divine voice and to survive it. Not everyone can do that. I mean that's why that's why it's called also a fundamental of faith in Judaism. When you look at the Rambam, Ma'amad Har Sinai has a tremendous amount of importance in the idea of uh pillars of faith. That's because all the other religions are based on what? One person says what? God revealed himself to me. We say everyone. That's that's the major difference between Muhammad Al-Sinai that we have and any other religion. And that those are facts. This is not a We also had Baruch Hashem, you know, enough people who say that God talked to them, but I'm talking about the myth in in in real life, we were the only people the 3 million people heard God talking to them. So, unless you say that all 3 million are what? Are liars? You have a problem. Okay, so the thing is what? Is Rabbi Ishmael says God stay there and we had to go up. Rabbi Akiva says what? God's intention in his relationship with human beings is what? Is to come down to us. And to meet us not only halfway, more than halfway. So, this is a machlokes between Rabbi Ishmael and Rabbi Akiva, which is not only about the pesukim. It's also a machlokes be-hashkafa. How do we view our relationship with God? Which by the way have a tremendous ramifications about what? What do we need to do to sanctify the mundane or to mundane the sanctify the holy? You with me? Meaning, how do you bring holiness to this world? Do you separate yourself from the mundane and from the day-to-day life and you just try to separate yourself to get there or you what? You are basically bringing God with you to everything that you do. A, B, also, how do you view life? Do you see life as mundane and only if you inject holiness you have it or you see everything as a kadosh even in your day-to-day life? I mean, there are so many other ramifications to this debate. I saw So hands, I don't know. Yes. >> What you were saying before, doesn't a lot have to do with our clay, our vessel that we need to stretch and prepare our vessel in order to hear Hashem on that level? >> True. >> And if we don't, then we're not going to. And we're not going to receive all the bracha that we could be receiving had we >> True. Yeah. When Hashem created the world, there is in Kabbalah what they call kelim shvurim, broken vessels, which means when Hashem came down and revealed himself, the world was not able to contain him. So the vessels were broken. So in a way, when Hashem gives you a bracha, you need to also be what? A kli machzik bracha. Yeah? You need to be to be able to maintain this bracha if not, because sometimes bracha can break you. >> So when 3 million people heard >> Mhm. >> not all of them were >> That's exactly the point. All of them were able to listen and to maintain and to contain God's voice at least for two commandments. Everyone. That's the miracle. Yeah. Yes. >> I still don't understand what Rabbi Yishmael does with the pasuk "God with a loud >> Very good. With for him, you just put it aside and and you just it that you don't say it's wrong, but you just say what? I don't understand it. I'll leave it out. Meaning the achra'i is min Hashamayim. So what happened with "Vayar Hashem"? That's was our first question from the get-go. What do you do with the third pasuk? Yes. >> The difference is Sh'ma Yisrael. After Moshe Rabbeinu has God, "Let me see your form." And then Kadosh Baruchu said, "Well, you can only see me from the So here all of Am Yisrael is hearing Kadosh Baruchu, hearing Hashem. Limited Moshe to to a very limited >> Interesting. The narrative does not say that they heard the voices. They saw the voices. Which is interesting. How can you That's a That's really not for now. I'm not going to repeat that word, but yes. Okay. Interesting. But how do you like What What does it mean? Uh-huh. They were They are born like that or they Of senses. Wow, thank you very much. Thank you, Dr. Maslow. I did not know that. Something that I can help you with? >> [laughter] >> I was satisfied. inside that this phenomenon Mata Torah has to be a spectacle with a loud voice and the whole, you know, the 10 Commandments is a Cecil B. DeMille Cecil B. DeMille version of it. But I can't sparkle and tell us when he speaks to Eliana V. He very easily He tells Eliana V. that Hashem is not in the ram, which is not in the issue. He's in the kol demamah dakah. He could easily send to every single person there a kol demamah dakah. He couldn't have gotten the same message. >> So there is a Midrash um It's a Midrash Shemot Rabbah, if I'm not mistaken, that says something incredible. It says that Besha'at Nigla Hashem, when Hashem revealed himself oflot yetz, chamor lo ga'a, adam lo dibeir, meaning total silence. The demamah dakah, and then Hashem spoke. Now, does that mean Hashem spoke? And and everyone else about the Midrash, what Hashem had to quiet everyone so he can speak? Obviously, he has a kol Hashem bakoach, kol Hashem behadar, all right? Some people say that he spoke through kol demamah dakah. Even though all the fireworks, okay? The fireworks was just a facade. You need to have kol demamah dakah, which by the way, when you look at the pasuk on lamed vuv here, Devarim perek dalet pasuk lamed vuv, uh that might answer Rabbi Yishmael's issue. Min hashamaim yishmi'acha et kolo le'yosrecha, ve'ha'aretz er'acha et isho hagdolah. So min hashamaim, he sounded his kol, voice, sound. Ve'ha'aretz er'acha et isho hagdolah. On the earth, on earth, he showed you what is consuming fire. U'du mitoch aish So, not from shamayim. Do you Meaning, the pasuk shlishi is also a combination of what? Of of both. So, in a way, it might be that Rabbi Ishmael is saying what? God min ha shamayim yishmi'akha et koloh. However, the sound came through the fire, and from the fire, not from a kol, from the fire, you also received somehow the sound. This is bemet, it's it's an an incredible thing how things work like that. So, there is that sound. It's almost like a a bat kol, okay, like a um what do you call it? An echo, okay? So, it comes from somewhere, but you don't hear it from the source. You hear it from what? From a secondary source, or third source, or through kol demamah dakah. So, this entire revelation on how Sinai is is a is a it's very interesting. How exactly did they hear it? What does it mean that they What does it mean that you hear God's voice? Yes. >> No, I'm wondering if they saw the sound of God's voice. It means they understood They were able to internalize what was being said. Understand and internalize. Cuz I believe there is Again, I'm not enough of a scholar to know the the sources, but I believe there are times where look or see means understand. >> For sure. Re'eh anokhi noten lifneikhem hayom, it's to look with insight, not just like a look and go on. Um so, that that's for sure, but to understand what does it mean to really, quote unquote, talk to Hashem and to understand it, it's unless someone here had an experience and he won't like to share. Um but if not, we will just need to imagine what what it means. We do I think each one of us definitely has like like almost like an inner voice that you can hear and sometimes you you follow it and you say, "Okay, you know, God led me." But who told you that that was God? Yeah. So, the idea is is that when we speak about this revelation on how Sinai, so even according to Ishmael, we can still say that a new by the same on how Sinai that he took the voice from Shamayim and he not he didn't bring the Shamayim. He just brought what? The voice, but through what? Through through fire. Okay. Can understand, can comprehend it. That's true. Besides Robin. Yeah. Yes. So, it might be that it was an exception for that purpose, but it also, as you can see, the name Ishmael and Akiva they wanted to understand it. They wanted to understand like how that revelation worked. And there is the Hashkafic issue from the get-go, but there is also an understand to try to understand how Mamad Sinai is so important in our religion. We need to understand what's the lesson in it. Okay, by the way, Rabbi Akiva himself was very interested in what? In understanding God's vision. How do we know? Arba nichnasu l'Pardes, right? The four who went into the Pardes, and one of them obviously was Akiva. Okay. So, another one. U'veo Moshe el Ohel Moed l'daber ito. Lama ne'emar? So, what does it mean? U'veo Moshe el Ohel Moed l'daber ito, l'daber with to speak to Hashem. Lama ne'emar? Lifnei she'hu omer, "Vayedaber Hashem elav me'Ohel Moed le'emor." Hashem spoke to Moshe from Ohel Moed. Shome'a ani me'Ohel Moed mamash. That Hashem speaks to Moshe Rabbeinu from where? From mamash, from the tent itself. Talmud lomar, "Veno'adeti lecha sham vedibarti itcha me'al hakaporet." Hashem speaks to Moshe from where? From above the kaporet. So, it's not from the Ohel, but from the me'al hakaporet. Ee efshar lomar me'Ohel Moed shenemar me'al hakaporet. Vee efshar lomar me'al hakaporet she'ari kvar ne'emar me'Ohel Moed. By the way, I know you look at that and you say, "Oh my gosh, I'm confused." Cuz I can see your faces. But it's incredible. You know, we think that only like you know, the people who criticize the narrative, you know, the mevakrei mikra, they I mean the biblical critics, you know, talking about all this pesukim. No, chachamim look at the this is all the time of the Tana'im. That's Sifrei. Okay? They all looked at it and they says, "Okay, how am I'm going to what? To live with two pesukim that are basically contradict each other?" So, he says, "Zeh u'zeh dibrei Elokim chaim." "Shnei ketuvim zeh keneged zeh ve'areih hem sotrim zeh al yedei zeh." So, two pesukim that contradict each other, what do you do? "Yitkayemu bimkomam." What does it mean, "Yitkayemu bimkomam"? Just they're both okay. "Ad" until "Sheyavo katuv acher ve'achri'a beineihem." Until you find a third pasuk. "Mah talmud lomar "Uvevo Moshe el ohel mo'ed ledaber ito"?" So, what does it mean that when Moshe entered the tent of meeting to speak to Hashem, "Agid haketuv shehayah Moshe nichnas ve'omed be'ohel mo'ed"? So, Moshe would enter ohel mo'ed "Ve'akol yored mishmei shamayim" and the sound comes down from where? From heaven. "Levein shnei hakruvim" in between the two kruvim. "Vehu shome'a et hakol medaber eilav mipenim." Okay. So, this is not that terrible, right? Which means ohel mo'ed does not mean that he goes to talks to the ohel. He goes into the ohel. But, really the understanding does not enter the ohel. He stands and Hashem speaks to him from the ohel. Now, there is another pasuk that Hashem speaks to him from where? From "Me'al hakaporet." So, how do you reconcile it? Here, you keep all of them. Moshe gets into the tent and then he hears God's voice from where? From "Bein hakruvim." But, he needs to go into labut, into the tent. So, you have the pasuk shlishi here brings them bring the two psukim together so they there's no contradiction. The met Hashem speaks to him in ben hakaporet, but he also speaks to him from where from ohel moed. Yes. Cannot agree more. Me'ohel moed. Okay. Only that time. After that he he would go wherever he wants. Yeah, because then don't forget Vayikra comes after Pekudei where it says "Kvod Hashem ale et hamishkan" and no one could go in and that's why you need to have another kriya. Okay, but we are not Yeah. It's interesting the Sifra the Sifrei did not say that if he goes through uh like Rabbi Yishmael or Rabbi Akiva here. Uh it seems to be that according to both of them you can handle it. Like we did the third pasuk can bring the two psukim together. But there is another midrash the Sifra that also talks about it and it says like that. Me'ohel moed yakhol mikol habayit from everywhere in ohel moed talmud lomar >> from everywhere in all my the middle of the mall from above the cupboard email at the cupboard you call me out of the cupboard cooler the middle of the mall between two of them from the two of them the very rabid a keeper a marvelous human being as I any chemist you have to give me a rabid and I can receive all the rabid I'm not going to contradict my rabbi I'm just going to add >> [cough] >> to she name she name a ball I can watch you name a ball and all of the heaven and the earth and the middle rare but I don't have to say anything about the middle of the cupboard between two of them and all of the heaven and the earth and the middle rare but I don't have to say This is an incredible mid rash the message is a and in Hebrew it sounds so good rabbi akiva says it says me all my so does that mean everywhere in all my no it says me all my cupboard me all my cupboard everywhere in all my cupboard no between two of them so here are the two of them and all of them can have I'm right so they are here so where is the voice come from in this little narrow thing okay which by the way it's a bit of a problem a sound does not need to you know okay whatever but it comes like from between two of them that's what the rabid says says the man as I why would God narrow quote unquote his sound that it will go directly between the two of them answer rare but I don't have to say anything about the middle of the cupboard between two of them and all of the heaven rare but I don't have to say anything about the middle of the cupboard between two of them and all of the heaven and the earth and the middle rare but I don't have to say anything about the middle of the cupboard between two of them and all Kerubim. So The idea of narrowing is exactly what you said is basically that limits himself to the best way that we will be able to understand it. This is This is why he This is a an expression of his love to us. He could talk to us in a way that we will not be able to what to comprehend. So they almost like you know last week's show. Right? Was a little confusing. Right? So every teacher can speak you know much above the students' level and then to go and everyone wow it was brilliant but I didn't understand the word, right? So the thing is is what? God because he loves us he wants us to understand. He wants us that his lessons that his messages will be comprehended by us. So that's what he did also when he created the world in a way that was what they call in Tzimtzum and in a way that we will be able to understand him. And that's what he says here. Rabbi Akiva looks at that and says what? Hashem and that's by the way um uh and no fit and it's in sync with what? With what Rabbi Akiva says with min Hashamayim. Meaning in order for us Hashem's goal is what? Is for us to understand him. So what does he do? He brings the Shamayim with him. Or he speaks between the Kerubim in order for us to what? To to understand. Yes. >> So as a teacher it is responsibility of the teacher to be able to individualize so that you go down not go down, that you're you're able to address wherever >> Yeah. The The idea of of teaching, by the way, when Hashem says to Moshe, um These are the laws that you will shall place in front of them. Hazal say, "K'shulchan arukh." Like a already prepared table. So, they just come and eat. They don't need to do anything. I mean, you need to teach it in a way that what? That people fully understand. Now, by the way, we all understand that not everyone can fully understand, but everyone will have some kind of an understanding. As a teacher, you have an obligation not to aim to the common denominator of all the elite and not only for the takhrikh, but somehow that it will be a somewhat differentiated, so those who are really smart can get it all, those who are not that smart can get at least something. And so, that that's you know, elaborated in the Midrash to to basically illustrate what Moshe what Moshe did. Okay. So, um Rega, let me just see. Yeah, okay. One more. Rabbi Akiva Omer, um Mekhilta. Mekhilta d'Rabbi Yishmael. Second source on page five. Rabbi Akiva Omer, "Katuv echad Omer, 'V'zavachta pesach l'Hashem Elokecha tzon u'vakar.'" Pesach. Right? You need to bring it from tzon u'vakar. "V'katuv echad Omer, 'Min hakvasim u'min ha'izim tikachu.'" So, rega. One pasuk says that the korban pesach is only what? Tzon u'vakar. Which is also bakar, cattle. The other pasuk says only what? Kvasim v'izim, which is sheep and goats. Okay? So, it's not bakar. "Kitzad itkan u'shtei mikra'ot elu?" So, how do you keep the two pesukim together? Zeh mitzvah Torah. Shnei ketuvim zeh k'neged zeh u'sotrim zeh al yedei zeh mitkaymim bimkomam ad sheyavo haketuv hashlishi veyachria beneihem. Okay? Talmud lomar, mishchu kchu lachem tzon umishpachoteichem v'shachatu haPesach. Because in Pesach Mitzrayim it says what? That Hashem told Moshe to tell the Jewish people to what? To take the Avka tzon, not bakar. So, what do you do with the bakar? He says tzon le Pesach velo bakar le Pesach. Tzon is the only thing for Pesach and bakar can be for what? For chagiga. For one chagiga. Now, here it's very interesting. Rabbi Yishmael here is taking the pasuk, but he also explains what? The bakar. He doesn't say reject that pasuk. He says tzon le Pesach vebakar lemashu acher. So, um he So, here uh so, wait. It is also Rabbi Rabbi Akiva It's interesting. In Mechilta deRabbi Yishmael, they quote whom? Rabbi Akiva. So, Rabbi Akiva takes the third pasuk in order to explain, as we said before, the first pasuk. Now, by the way, this is uh a known uh a known phenomena that even in uh books that are more associated with Rabbi Yishmael, he quoted Rabbi Akiva in his methods, which is interesting. So, for today, we saw machria can be what? >> To kill. Machria can bring what? Can bring it to equal, to be balanced, very good. And the third one now, with Rabbi Yishmael and Rabbi Akiva, we see what we spoke about at the beginning, that it's to, in a way, to basically say that one pasuk is more correct than the other, and according to Rabbi Akiva, is one pasuk will be the simple understanding and the second pasuk will be what? Will be interpreted. Like like in Rabbi Akiva's interpretation. That's it for today.