Not blowing the shofar Listening to angels

the the distance traveled. I I I kind of think that that a shear should always be at least the amount of time that you traveled to uh get there. I won't necessarily impose on you the amount of travel there and back because that may uh that may push this a little bit further, but uh Shabbat is Rosh Shana. And those of you who don't know, not only is Shabbat Roshashana this year, it's next year as well. And therefore uh all the rabbis are talking about about not blowing the chauffeur in Russia shana. So I'm also a rabbi. So I also get to speak about that. And uh I'm I'm not going to say anybody says the same things. A lot of people quote the same sources. And uh I'm going to quote something which I saw in a book. Actually I'm going to quote something I wrote in a book around 25 years ago. and uh could be a lot of the people are taking from what I had in that book, but but I I think it's out there and uh I'm sure there are other places as well, but there's one specific thing that I want to get to which I haven't seen other people say close but not saying. So, we're going to uh try to get to that point. There is a uh issue over here which is a little it's interesting. It's a little complex and we're not going to do it. I'm going to kind of like uh like hover on top of it for a little bit, but I I want to get to a very specific point which I think is uh I don't want to say deeper, but I think is perhaps meaningful in terms of understanding the idea. So let's just start with this. There's also a historical side to it and the historical side is really interesting also and probably the most famous name attached to this is Rabaki Ysef Schlesinger. And what I'll say to you right now, if you've never heard of Raviki Yoseph Schlesinger, somebody at some point should write a a re a real proper book about his life. I suspect there are more things in Hebrew. The academics have found him at some point. I know I have somebody who's a colleague who wrote a masters on him. There are other books in terms of uh modern Jewish history, including somebody calling him the first Zionist, which is interesting. He was a he was a Hungarian uh Canoi, but he came to a quick realization that we need to leave the old city of Jerusalem and we need to get involved in in agriculture and we need to work and we need actually to put together an army or or at least people that can protect the others. So like the various things that he's all suggesting may be things that may not make him today a uh let's say he would not necessarily be placed as a candidate in uh in one of the parties given some of his uh positions that he thinks that we should work be self-sufficient protect ourselves and so on and so forth. He he his his father-in-law had collected a lot of money for Israel and there's a little bit of a fight with his father-in-law was a very prominent rabbi in uh in Hungary and was a student he himself cames from the same tradition and uh at some point it became known that the money that his father-in-law had raised now this is subject to again someone will have to figure out the real history of what happened but the father-in-law claimed at some point that he raised the money for the kaleim inlay and he took the money and used to buy land in Petikvah and uh and that that's one of the ways that Petika became a moshave and became all kinds of things planted over there and then his father-in-law sued him to uh to get so now whether there was pressure on him how how could he be supporting such things and all that somebody else can figure out what really happened over there but this Ysef Schlesinger who by the way there is a place which is called Benny Aish which is Tmani uh Yeshu down south Aishka Yasu Schleser >> and uh and I suspect that many people living there have no idea what what it actually it is. I uh had performed at least one wedding in that area where that each street corner there's like four different corners. Each corner is a different city in order to know what to write in the tuva. So on such areas like whatever raud like gave me the license to do that particular wedding I go back to the rabbi say what do you want me to write here which more often than not they'll say you just make the decision but if I'm a of them then I'll write what they want me to write but at least once I been aish over there again depending exactly where the hall maybe so famously did blow the show for on Shabbat in inlay and uh and whether it's for good reason or not. And as I said, that's part of the interesting discussion. There are those who will claim that if you did it, you broke the law. The rabbi said not to do it, which by the way is subject to debate whether they did or they didn't. And if they said not to do it, so are you yots mitzvah on a Torah level if you broke the rabbitic law. So now you now you can have a whole sub, you know, discussion on this. There will those who will say that there's no mitzvah if the said not to do it and therefore you're going against the will of God by doing what the rabbi said not to do and as I said that's obviously something which could be debated but now you realize yeah there's lots of things to talk about there is another fellow who does not get the same press it's not as famous as revan wrote about so once revan wrote about it so revan is like a a good way to find interesting things. So therefore that became popular. But this other fellow who's interesting for other reasons is somebody named Rabbi Fial Frank. So Fiverr Frank you never heard of. Okay there there's unless like you're related to him. You never you never heard of him. He was a nephew of Pesak Frank. Rafi Pesak Fran's father was already one of the leaders of Misrai in Europe. And when he came to he actually became a follower and a colleague of Rafok Frank became the chief rabbi of so his nephew fel Frank he was the rabbi by Moshe okay and he was most certainly a kim I I I feel like a a soul kind of connection with him I saw a couple things that he wrote that I wrote the same exact thing and I thought I had a kdish and I saw that he found he wrote the same kdish whatever it was 50 years ago I'm not getting into details now but some of the things that I wrote and again see thinking along the same lines but he is famous because he decided also that you could blow the chauffeur and now he did not have any sons he did have four daughters when his wife died as soon as she died he wrote a chuva and he wrote to his daughters commanding them that they all have to say kadesh for their mother he himself died a little bit afterwards now you have a whole book on kottish and women I'd be interested to know if anybody quoted him in this because his four daughters were married to four very type rabbis and so if you go looking on places that talk about these things and there are discussion groups there are family members who will say that yes the women all said kadesh in different shim and so on which itself is like is really interesting and then you'll have people say no it never happened so I don't know who's more believable when someone says no it didn't happen or when someone says that it did happen because I think logic dictates that the one who said it did happen it's probably more believable the one who said it didn't happen because it didn't happen that okay maybe you don't know that it happened maybe you weren't there anyway what one of his daughters married to this kupchit of kupchitz is a very prominent uh family postkin so on the shabas that he wants to build a chauffeur his grandson kupchitz was there and the way it's written in the sources that I saw it hak kupchitz right the the how do you say kay uh extremist and his grandfather said, "I need you to read to me." He says, "But it's Asser." He goes, "But uh I still need you to do it." So he says, "Fine." Now, I saw two versions of the story. One is he said that I'll yell shabas, shabis, shabus at you. And he goes, or I'll say it's blow the chauffeur, especially a tea right now. But but either way, his grandson like gave him a very hard time and nonetheless he uh he uh apparently blew the chauffeur. So that that as I said he it's more I think it's more interesting than Schlesinger but uh Rafa Frank also apparently blew. So all all of that is not our concern because as I said the history is interesting the is interesting but what I'd rather do is just to think about this in a slightly different uh wavelength. We don't know very much about Roshash on a Torah level. There's not very much said about it. So in verse number one, we have the Shabbat Shabaton means in context in Mr. that means that is a day that you can't do any doesn't mean it's Saturday. Shabbaton is going to be used here for the first day of the month, the 10th day of the month, and the 15th day of the month. Not all of them could be Saturdays, which by the way, as we've noted in the past, is a very strong reason to think that Shabbat does not necessarily in context mean on a Saturday night or Sunday because Shabbaton is used in this context to mean a sessation of work, a day of rest. It's not meant to mean Saturday. So here on the first day of the month, So question is what does mean and you bring an offering later on in which has list of all the by the way you realize that now okay that's kind of the same thing by the way both of these days you can't do right both these days you can't And one is called one is called the trua. Now some of you are under the impression because of source number three which is the sitter. The sitter the mer the sitter wins. It's it's so interesting. It it there are parts of the sitter. There are various elements that we don't know how it got there. Some of the things that in the sitter are extremely extremely problematic. There are things especially how you do the chauffeur which are outrageous. Is that strong enough or do I need to be a little bit stronger? The whole concept by the way of inviting angels both in the and by the chauffeur is a really interesting topic. There was even a prayer that was thrown in by a mashid which which invited somebody named Yeshu to bring our prayers up above and it's printed a nice because what does do you copy from the previous one that you saw and somebody else must have decided this was a good thing. So this is a good thing as well. Anybody interested in sources on this, I can send you a whole bunch of sources. But I'm saying just because something's in aer doesn't necessarily mean that it's authoritative. It means it has some kind of authority from who but who printed this. So I'm going to say it again that the sitter has power to it. Any sitter or mouse that we have is based upon the person who actually had had published this. You know, you get to like simple things. I don't really want to go too much astray right now and I'll ask you do you say right so you know that there's a big argument about this you may or may not know that there are books that have been written back and forth on this point and one may be better for dict and then who says that that rabbitic dict is the same as modern dikto and who says so I'm just saying is that that it's uh okay so printer publish this or printer publish that next so over here in our in our mossar It says pretty much what we have in source three. The word is by the way also interesting. And now on Shabbat you say and on Shabbat you'd say and if it were not Shabbat then you would say now that's in our sitter that's in our Mer. That's how we're going to do it. And the first thing I have to say is and who decided that that's how we d it? I can answer the question. It's based upon the mopim is a is a later what we call a minor trackct tape but this is post tudic and more likely than not it's based upon a possible reading of the us but it's absolutely against the bi because when you read this you think that the puk in said that you don't blow the chauffeur why because again now you get into our logic that when Shabbat then it's a memory of trua but it's not yum trua but when but when shana comes on any other day of the week then it's yum trua and that's what we think because that's what our sitter told us again told us our prayers tell us liturgy tells us and therefore it creates a certain type of of an understanding if you look at source four and I always find that interesting I'd love to point that out is really somehow connected to the as well. We're going to get to that. Why do we blow the chauffear ink? Why do we blow? Because God, the Torah says that we blow the chauffear. Why do you tru? By the way, that's really interesting. The Gmorra says, "Why do you blow a trua?" Because it says, that's what the Gmorra says. The garur doesn't say, "Oh, that's because we don't blow." No, that's why we blow. That itself should have already just now told you something. Why do we do it? Yoshim will be here. By the way, some customs actually sit. Some customs it means as opposed to the amida. The real blowing of the chauffeur and maybe we'll touch this as well. The real blowing of the chauffear is together with theat musaf. Some actually have the custom of doing it during the silent prayer. Everybody prays and then they stop and they get to the brahad. They blow the chauffar. others at least during the would seem to be the main blowing of the chauffear what we do beforehand. So here it asks as opposed to confuse the Satan and everyone else in the show. Okay, that's that's the reason that we do it. Any year that we don't blow in the beginning of the year that we don't blow in rasha we end up crying and sighing and letting out whales at the end of the year Satan because the Satan was not confused. Now that should scare you a lot because both this year and next year presumably there's no blowing of the chauffar in Shabbat. Now if you like to vote got scared by this also and toot saves us if you like the save it's at the very last is it the very last line of source number five says we're not talking about when it comes on but rather we're talking about a year that something happened that we just couldn't didn't blow on that year. That's something under but Shabbat no Shabbat is does is not included in this terrible pronouncement. So I'll say great I just love to know how knows that you know what knowledge he was privy to but but I do want to maybe say this a little differently. Blowing the chauffeur is so powerful. That's the one thing that's what rash shashana is. I I know you're going to tell me no it's a day of davening or most importantly it's a day of tashlik. It's or or uh you know a lot of commentaries don't like tashlik but you know why right >> men talk together >> because men and women talk together on the other hand so say listen it's very efficient you just got rid of a whole bunch of uh sins so uh I can say that Naomi and I met in high school and then you know I went to yeshiva for one two three years and and we essentially went different directions but we knew each other when we were 15 16 and we actually bumped into each other by tashian parkway there's like I don't know what there is like a little bird pond someplace thousands of people are like killing birds over there I don't know what they're what they're doing and we actually uh bumped into each other there and then that's when we started going out again so uh so uh I I don't know if I'm so against uh people going to tash so >> not so bad so Um, I mean it's also interesting. I mean, you think about uh people that are religious people and insist on having separate seating weddings, >> right? So, like it's like the girl looks as nice as she's going to look. The guy has taken a shower and it's not like a Friday and and you know he here's at least a chance of people seeing each other and no, let's let let's keep them separate. And then you say, I wonder why there's a crisis because we want to keep them apart as much as possible. And then even if you get to tashik, no. Although it could be a great pickup line, as I said. Okay, you got a clean slate now. Got rid of the sins. Let's Okay. Anyway, it's um it's the only thing. That's what Rashan is on a Torah level. It's a day of blowing the chauffeur. Why aren't we blowing the chauffeur? You know, let's say this a little bit stronger. Rashashana is Yom Hadin, right? It's a day of judgment. We're going to court. So, if you were going to go to court and you actually had the best lawyer imaginable and this guy wins every case. Every year he wins the same case. He wins every year. And you say, "Well, well, this year we're not bringing him. Why? Well, Chabis, we're not bringing the lawyer." What do you mean? It's still a day of judgment. We're still going to court. So, what are you doing? which means this is what God says blow the chauffeur and we're going to be okay blow the chauffeur its coronation blow we'll take all the reasons that we have for blowing the chauffeur everyone right there's no reason right Torah said to do it why everyone makes up a reason for it I don't care what the reason is how do we not do it so and then the garra says oh and if you don't blow the chauff not just that the not just that it helps So this is a little uh disturbing. In source number six, the Mishna says, so by the way, that becomes the question is what does mikdash mean? Some claim that mikdash is all of Jerusalem. That's the opening for people like Schlesinger and others. So then it's all of you Shallay. So then why don't we blow today? Which means during the time of the beta mikdash they did not blow the chauffar in Shabbat. Which means if I would have guessed and I didn't know this Mishna I would have kind of said to myself self how could it possibly be that we don't blow the chauffeur. So maybe once rashishana became two days we always have the second day. Okay. So the first day but we're going to do it the second day. It's not going to be a year that we don't blow the chauffeur because we have two days of rash shana. So I'm just noting by the way that's also a really interesting question from at which point did they start having two days either as an in an organized way that there was always two days or maybe sometimes even because again the witnesses hadn't come yet and they don't know yet. So therefore where would they know and how would they know and meaning every other holiday is a little bit later down the line. So I I'll just note that this is interesting. But going back to our Mishna first version of the mission is whenever there's a bait by the way that opens up the you know the door what kind of bait we could discuss Yavad Yavn was where the Sanhedrin went after the betach was destroyed. So the only place was by the way this should have opened up the door too of blown the chauffeur on Shabbat in other places the gum then questions and says why is this which means essentially what's going on Torah said to blow what what are we doing so the gur continues and it says as follows This is about to try what you know from your domining what you know from. So therefore now you have support of that of the way that we dive in. Are you kidding me? This is not a Torah law. Don't stop reading verses. If that were the case, then how would they blow on Shabbat? If there's a Pik that says that Shabbat is, how do you blow on Shabbat? How do you blow on Shabbat in the Bdash? Should I try this again? This is why I don't want to do the If the Torah told you means that if Shabbat, you don't blow the chauffeur, then how did the Mishna say they would blow the chauffeur in the beta mikdash? That should have eclipsed all chauffeur blowing on Shabbat. But the mission says they did blow in the beta mikdash on Shabbat. >> When the Torah says, it doesn't it's not referring to that. >> No, no. The the now is first it claimed it is talking about that. Oh, it's just a memory of you don't blow. Says no, the Torah can't mean that. If the Torah meant that, then how does the mission say they blew in the B mikdash? It can't be on a Torah level. That's not what Ziku means. It has to mean something else is blowing the show for one of the and the Gar says no. I needed a verse to tell me you can't do it. Why can't you do it? You're allowed to do it. You're allowed to blow. It's not a you can't do for there are two other things which are called these are these are other kinds of skills but they're not the theat is taking some kind of let's say imagine a panor stuck to the wall of the oven so taking it out of the oven is not considered a mal of cooking it's considered to be some kind of aar meteorite law. You're allowed to blow the chauffeur in the says that you can't do it. And this follows everyone's obligated, but not everybody knows how to do it. They made a bulk. Maybe somebody's going to take a show from his hands and then go to somebody who knows how to blow and they're going to end up carrying it. And the same thing is true about Lula McGill and that's the reason you don't take a lul on the first day and that's the reason why you don't take a lul and migill on the on on Shabbat and all these things you don't do on Shabbat. And nonetheless, this is all astounding because if spiritually this can save us and maybe somebody's gonna forget and that you can't carry and so by the way if somebody forgot and can't carry then it's showgate. I'm just pointing it out there. It's it's >> carry >> and then and then you'll say to me what are you talking about? We happen to have an Arab in most places. So how can this how could this gazera even apply for get out any place that has a based in? How can it apply in any place that has an Arab? And you say, "I don't know what's going on over here." Which means that we should have at this point we should have at this point a little bit of uh of angst. >> We have plenty of angst. >> Rashi and this would be a whole another topic that we're not going to do. Rashi says below which means at this point what does it mean? Therefore, you don't blow it. So, what do you do? You just say the now that's really quite interesting. By the way, I'm gonna Rashi says this. He's going to say it again in other places. And it was rejected in the next line of the Gumar. Next line of the Gumar says, "No, on a Torah level, you do blow the chauffeur." But Rashi say, "Oh, so what does the mean?" It means that you It means you say the you say the matri um we're going to skip the rest of that. We'll turn the page unless it's digital. You don't turn pages anymore. Source nine, we're not going to read. But source N it is possible and some understand the as sticking on that first level of the GRA that zikura means on a Torah level you don't blow the chauffeur on Shabbat and that could be I'm going to say it again where the sofam comes from and that could be where that line in the prayer comes from and there may bottom line be a difference between the bab and shami the babley came to the conclusion that on a Torah level you do blow on a rabbitic level you don't blow it could be the shami should be read that on a Torah level you don't blow so I'm just going to leave that and everything else I'm going to say is going to follow the and and by the way but the problem then is but how do you learn beta mikdash it learns it from another praim which means it's said right afterwards meaning the context of that pontua is by the beta mikdash so mikash the chauffeur but not in other places so I'm I'm just going to leave it and that's enough for now the gumar in source 11 and we're winding breaking down the garra parts and we're going to get to what we want you to get to because lo and behold there is katra on rashash shana so we will speak about that a little bit so in source 11 the gumar starts off with can you blow the chauffeur without the braot and over here means the the m it means the ding it means the that we we have 10 from chaote a cronote runs And we're gonna skip a little bit. Okay. Again to coronate me. And what do you do this with? Now the Gumari is going to come up with a moral dilemma, a hakic moral dilemma which it will solve and say that there's no question. What if I live in a place where I can walk in one of two directions? I can't get to both. I can go to one of two places. One place I know that there's a chauffeur there in that shul but there's no minion. There's no sitter. There won't be davin but there will be a chauffeur. In the other place there's no chauffeur but there will be a minion and there there is a sitter there's a there'll be deting. So here I get the deting and there I get the chauffeur. Where should I go to? Right. So so again if you think I'm exaggerating we'll read the the next line or so in the source number 11 there's a bigger mitzvah to blow the chauffeur even more so than the blessings which surrounded Kates. What's the case? There are two cities and one they blow and one they're going to you go to the place the chauffeur is going to be blown and you don't go to the place that they're going to be doing the dinging and everything else or even more so the place that the rabbi is going to speak or the place they're going to have an appeal. All that you don't go to. You go to the place where the chauffeur is going to be blown. >> Sounds like a no. >> Pita pita. This is this is of course but why blowing the chauffeur is the Torah law and the rest of the and all that that's rabbitic law by the way Rashi just said that isn't blowing the by the way that's the Ramban's question on Rashi says no you even do this when you know 100% that they have a sitter and a minion and you only know 30% I making up the numbers 50% that they have a chauffeur. Zevade is a sufficer. You still go to the chauffeur rather than that. And I'm just now going to ask my question again. How do we not blow the chauffeur? I mean again, how do we not blow the chauffeur? It's what we're supposed to do. It's the Torah law. It's what Rashashana is. It's the only thing we know about Russashana. So yeah, we have all kinds of other things that we do, >> but this is Russash Shana. So again, we're tying our hands behind our back. We're not using our tools. We're not doing what we're supposed to be doing. And Rashi in source 13 on the post, what does he say there? He doubles down by the way on that the chauffeur and you have to say the salvich claimed that in years that you don't have the chauffeur then the can become a dita. how he claimed that again he's working off of this rashi but I hope you realize that he's he's working uphill this is not such an easy argument but then Rashi continues and this is what we already had heard but this is what we're going to double down on and in order why do you blow the chauffeur so this is interesting this is another one of the reasons blow the chauffeur why do you blow the chauffeur or even for that matter the chauffeur to remind us of the anisle went and somehow replaced later on not later on earlier in parakeut this is preparation for it says the whole time that the chauffeur is blowing you don't approach the hill the mountain only at the end of of the blowing of the yoval. What is a yovval? Yo, what is a yov over here? It is a horn. It is the horn being blown. Rashi writes in 15. It is a ram's horn. That's the way that you call it in this Arabic language. What was the sound by mantra? It was also theory of conservation of uh of chauffeur. It is the same one of which then we one more step we're going to take but this is going to lead us to going back and looking at the aa. So just give me a second on that. I I just want to read something in the ramban. The ramban then responds to rashi and essentially says what are you talking about? How can the so be what the Torah means? Didn't the Gmorra say that if there's two different towns, you go to the one with the chauffeur and not the one that's dening because the doing is not a Torah level and this is a Torah level. So what are you talking about? So that's the Ramban in the first half of 16 says I don't know what you're talking about. The idea that you don't blow that means you don't blow the chauffeur. That's an that's what the Torah means. At the very end he writes this is an intriguing line and I will be giving a whole she on this last line of and he says that rather that are days that the king sits in judgment. So now if that was completely clear to all of you the I I first of all I think that there's many levels to this and I think that uh you start looking at the cabalistic commentaries on the Ramban you'll see that there's a whole world over here I will explain it for us on our level no offense but but a way that we can all understand this that rash is a day of din it's a day of judgment and nonetheless we conduct ourselves as if it isn't and I'm saying and and there there are mam kazal about that that that we that we put on nice clothing and we eat nice meals and we're essentially happy. We never say >> we're sorry, right? We never say we we don't even recognize that there's a court really going. I know there's a couple but but generally there's nothing there about din which is taking place. It is a day where essentially God says to us, well the first thing that you really need is to accept me as judge. See accepting me as judge itself is big. Once you accept me as judge, we we meaning where does real uh spiritual anarchy come from when someone doesn't even accept as a justice system. Where does anarchy come from? I don't I don't accept you. I don't accept your I don't accept your courts. I don't accept your laws. I don't accept whatever. So what's the first thing that we do? We accept the laws. We accept the king. We accept everything. So, so essentially it's it's yum which means that we get to conduct ourselves in a way which is very dignified and we have sumptious food and we say and we put honey on the kala. But what is yumipper yipper? It's a day of compassion where we conduct ourselves as if it was complete day of din a day of judgment a day of strictness. So I'm just saying is the inner dynam dynamic of Russashana is that God is really judging but he tells us to act in a completely laid-back way and essentially we accepted God is judgment but it's a day of judgment but yum kipper is a day of complete forgiveness and we act as if we are completely being judged in that day. So that that seems to be at least on one level of what the Raman is doing over here and I'm going to say it again. It's a day of judgment and there's one thing that we're told that we're supposed to do and that's to follow the chauffeur. So then what in the world are we doing? Good. Good. So let's finally look at the at the aada. And I'm just trying to think about how easy I want to make this feel. I'm going to actually make this overly and embarrassingly easy. Okay. And what I'm going to do is I'm going to tell you before you look at the aada, look at source 22. This is a central teaching about the chauffeur. Even though first is the p this is a puk we read immediately before blowing the chauffeur elim. Now did anybody get the depth of that? What's the depth of that? Allah god is raised with the the trua the sound scream. That's the trua. Hashem chauffeur. Now there was a dramatic shift that took place. Hashem is the when you read this is that you're thinking that by blowing the chauffear we are going to turn mid into we are coronating God. We accept him as the king. We accept him as the judge. And by doing that is where And by doing that, by doing that, that's how completely that that's how the flows. But it's if you think I'm just making this up, if you look at source number 15, my time So the whole dynamic I just now explained that was source number 23. The whole dynamic I just now explained what rash is it is the chauffar and the chauffar magically turns it into raim. It is again you go back to that it's rakin. It is but but what does that what's the trigger? It's the chauffar that does this. And then this should all trouble us terribly because again we're tying our hands behind the back. We're not using the chauffar. The chauffar is what does all of this. And now let's go back and I still owe you a shami over there. But let's go back and now let's think a little bit and let's try to learn and let's try to consider what it says in source number 17. that is the and after these things you know there's one way that we read the when we're reading safe then we'd be very concerned what those things were and then I'd spend the whole time just trying to figure out what those things were but we read it differently in rashishana rashana it's a it's a different story it's not the same story I I hope you understand that you know it's as if even if we tell stories over to people. Telling over a story depends on the context that you're telling over the story. The thea is a different story in Rashashana than it is on other days. You know, even if you want I can already tell you that you know you know what rashana is? We just saw it in Rashi Rashashana. It's that it's by matra. There was the sound of the chauffar. And what's it about? It's about that Ayala that took the place of Yeitzk that means that Yitzuk's life was in a precarious situation and Yitzk got saved. Yitzk got saved and it was replaced instead by Nile. So that itself is that's a rashana theme. It's also a matan tora theme but that that already just now told me something completely different which means is that this really the story that when I'm learning the aa has so much more to it but I'm reading on rashash shana. So now I'm going to I'm going to read on Russash again now because now you all know something right you all know something you just don't know what it is that you know you know something now and that's and and and it'll become very very obvious how does the story of begins it begins with it begins it begins with and God gives a decree and God says this is what's must happen and God is acting as judge and this is strictness And that's the beginning of the story. And then Aram goes and he travels and he sees the place from afar. He locates the place. And I'm just going to stress something else going back to Zakai and saying you know also in Yavna and why did they do it inimash the beginning origin story right? What is the origin story of the beta mikdash? So you can tell me the day that David Melik saw it from afar. You can say that the day that Schlommoik or you can say the day that Ara saw it from afar and sees a mountain with a cloud on top of it. Or even better the day that Abraham arrives there. Or even better the day that Ara builds the Msbayak. Or you can say even better the day that Aram puts on the MSB. Or you can say even better the day that that Aram takes off the misbeh that that that then creates a whole new world which means that is the beginning of the beta mikdash and there's different rules by the beta midash in other places and if you can blow the chauffar but again I'll ask you again now a different question and this was easier so what's the origin story of the chauffar well that we're about to get there but that's also same day same place and so on so therefore the discovery or or or the beginning of the beta mikdash and the beginning of the chauffar. These things are linked together. The idea and I'm saying this on a mak level. The idea that you're going to blow the chauffar in the mak mikdash should be no surprise whatsoever because they have a a a dual origin story. The same day, same place, aabu. And I hope now you realize there's a little more we have to say about that. >> But we don't see the flu. >> We don't I'll get there. I'll get there. Give me a little give me a little time. think I'm going to give you something so easy to uh to uh to note. >> Do people go up to their bedroom? >> They'll probably start a third world war if they did, but uh I don't know. That's part of the the backstory as well. Um continue, right? by the way again whenever we're talking about the ham is used also multiple times in the story this is the mdash I think we've learned that earlier this year and he places him on top of the altar on top of the wood and he takes out the sword the knife and comes and he calls it. I just want to pause there for a second. I'll read a little more if you want. So, I I want to I know I already set it up that you're already thinking what I wanted you to think, right? Right. You noticed that over here it said Elohim and over here it says Hashem and therefore the Den becomes Rahim and so on. But first we have a problem. But but by the way, right there, let me say that right there you realize that some type of the dynamic of the blowing of the chauffear of the turning d into is here in the it is part it's built in. It's part of the story. Story begins with within and then it gets shifted over and and and you know what if I were smart I would just stop here and say wow look at that and and and therefore it is the same story but I'm I'm not so clever and therefore first I want to ask a terrible question and and I just want you know to be completely clear because I always tell you these things. I started with a question today. Took me a little bit to say it but you heard the question. Blowing the chauffeur is allows us to quote unquote win on rash sham win yadin. How can we not blow it? Every single explanation how can we not blow it is is an overwhelming problem. So that was my first question. So what is this old rabbitic strategy that we use? How do you answer an impossible question? You raise a second impossible question and then you claim that the second question answered the first question and then everybody's happy because they don't want to continue living with two questions. So my second question is as follows. Does anybody know the pure world of now of so any parent knows this but but I'll explain the what's so essentially let's just say as follows. Somebody says to you, "I don't like that guy. Can you go and kill him for me?" And you say, "Sure." And you go and kill him. And then you get to court. And you get to court says, "How can you kill somebody?" Goes, "Well, he told me to do it." right now. Now, do you want to do this in terms of there's no such thing as a you can't appoint a because what do we say don't do it and somebody else said do it. So, who do you listen to? Well, the other way around. God says to do it and someone else says don't do it. So, who do you listen to? What's the answer? You listen to God. And that's why when it comes to I who sent the other person does not have the responsibility. Why? Because they weren't supposed to listen to me. They're supposed to listen to God. And I can appoint a for something that I'm allowed to do. I can't appoint a for something that I'm not allowed to do. By the way, the claim that's why the head doesn't work. He holds that the selling of the land is an so therefore it doesn't work. But it's not so simple what he's saying. Anyway, anyway, oh you I'm not allowed to speak about the couple years ago before shmita they said oh elderly you want to I said yeah I'll talk about no no you can't talk about shmita but numerous times traveling in America even in England I've given talks something to the effect the cautious organizations and BDS right the okay boycotting boycotting Israeli uh produce which I'm not in favor of anyway. Let's try this again. God says take put him on an altar and a malik comes out and says don't. Who should you listen to? >> The malik says don't touch him. He's ach. How in the world do you listen to the malik? Aram should have turned around and said, "Thank you very much for your opinion because wants me not to do it. He'll tell me how how how do you listen?" The Malik said, "Don't do it." >> No, but God did not say >> God said put him pretty much sounds like that's what it means. So, how does Ara have the I don't want to I don't want to say bad words that other things you can think of other words. How can I not listen the the in source number 18? We like the I don't know if you've realized that over the wine. We like, by the way, he's bothered by the question and he thinks he's answering it by saying, "Oh, but it was a Malik from heaven." But still, but still, >> but still, but still, that's what should trouble us. If God said do it, so then God should say not to do it. So now, first of all, I'm going to give you an answer. I'll give you an answer because it'll make you happy because you like answers. The answer that you can say is and and this is true on some level. I just don't like it as much. Le let's say that uh somebody is potentially guilty of murder. Like someone said go murder them and he goes and murder murder for hire. he goes and kills and and you find the and you find the assassin and you arrest him and then you put him on trial and then you have the prosecuting attorney and the defense attorney and he's found guilty and the jury and the judge and sentenced to death. Right? So you need that whole process to sentenced to death and then as they're about to execute him some messenger comes and says that the judge gave a >> stay >> a stay of execution. So, do you say, "Excuse me, who are you?" Or to not kill somebody, is that enough not to kill somebody? So, I I could claim that. I can claim that. I can claim that to kill somebody, I need full authority. But not to kill somebody, it's enough to get a messenger. I I I again, on the one hand, I hope you like it. On the other hand, I hope you don't like it. But it doesn't make a difference to me because do you realize now that the dynamic of the is the same dynamic of not blowing the chauffeur? God said blow the chauffeur and the said don't blow the chauffeur. That is which means that's where the chauffeur emerges from from the very fact that God said to do it. And now the malikashem comes to you want me to go a little bit further. >> This is the place it's the beginning of the mak mikdash. The makcom mikdash has a couple of things to it. One is there's a misbehabalistic terminology, right? Something which is in the zo a lot but we can understand it. Okay, cababalistic terminology. There's such a thing which is called an awakening from below. An awakening from below data. There's an awakening from above. Awakening from below. The idea of awakening from from below is man in search of God. If now you'll try to read that into hesel man in search of God. man from below and then you have God in search of man. So when there's an awakening from below, it's man reaching. That's what Corbin is. It's taking Corbin ola which is now going up. On the other hand, there's something which comes down. And by the way, this goes back to Jacob and goes back and Yakov discerns in this place. He sees Hamak and he what does he see very significant here he says going up and and coming down. So what is it that by the comes down towards and that is the Sanhedrin sitting on the temple mount getting inspiration ideas from God and and saying over what the is saying over what is and what should be which means the beta mikdash includes both the angels going up and the angels coming down the corban coming up and the word of Torah coming down and now I say to myself hold it this is the of the mak mikdash We have over here a putting building misb putting something on the misb. But where do we have this other element to it? So what do you mean the other element? It's the sound comes down in the form of a malik and that I I know you're going to you're going to give me a hard time with this. That's the beginning of you know as opposed to this is to the malik coming and saying don't do it. Which means the idea of the saying don't blow the chauffar don't do the action which God said to do I'm saying is built into the itself. Now what happens immediately afterwards a lifts up his eyes and what does he see? He sees that lo and behold there is a uh there is a he takes the animal and pays his but but it was there. Why was it there? because its horns got caught up in the brush and and and that is the beginning of the of of the which means the at the end of the day I'm even going to say it now from God's perspective because God knows how all this has played out God knows he's sending the malik God knows which means what is the aa is that when you're in a precarious situation and you need to switch from to that that's the story of the day and that is the story of the aa from a rash perspective It's the turning into it's it's our being in a precarious situation on his back with a sword coming down right coming down. You still you still you still dive in but you still dive in and something happens which means the is the proof that no matter how precarious the situation is that still something can happen but nonetheless there's this other inner dynamic to it and what is that when I say hold it how can they not blow the chauffeur well but that is the it's not killing it's not the mid it's not doing what God said to do but rather this whole of the world of raim is opened up so every year what do we every year then we take that chauffear which was part of the story and the animal replacing and we use the chauffear but over here I'm just moving back to five minutes or maybe two minutes earlier in the story and saying well God said to do it and the Malik said not to do it we're listening to the Malik so therefore not blowing the chauffeur is also it's also listening to what God said but it's listening to God said via what the rabbi said to do and and and it's analogous to listening to the malaf there's a beautiful meshman this everybody quotes the hman says Listen, we are it's a love story. And the love story is we're so we are so in love with God and we're so involved in worlds of mitzvot. You don't want to do a mitzvah in such a way that you're going to end up doing damage. By the way, this is the famous, right? I've quoted this many times. It's both a metaphor and literal. He says that when you put your talid on, not to smack someone else with the strings. So it's literal in every shul every morning. It's literal on an LL flight both in terms of the strings and in terms of it can't be that your performance of the mitzvah has all types of collateral damage. Right? I'm just saying it can't it can't be. And that's essentially the says isashan. It's a day of I accept God. I accept judgment. I Torah and hold it. Somebody may end up carrying this. You know what? I accept but it's going to hurt me not blowing the shelf. It doesn't make a difference. I love God so much. I I I am not going to I'm not going to bring this present to my wife if it could possibly hurt somebody else along the way because that's not how we do things. We do good things in a good way. We do good things in a good way and therefore I can't blow the chauffar because somebody may get hurt along the way. Somebody may make sake somebody absent-mindedly may carry the chauffar and that's not who we are. We do the right thing in the right way. But I'm going to say it again that the dynamic is over here the same. The the only question here is if I go a little bit little bit further because I do want to answer your question. So you'll give me another two minutes and I'm going to try to uh to answer this. There's something interesting and this does go back to that first line of the I skipped after these other things. You know what other things you have in in parad Abraham is a man of prayer. He's told about stone and he engages God in dialogue. He's told that is going to be sent away. He engages God in dialogue. Avi kidnaps his wife and then Avi Melik was told a better pray for you and Aram prays. By the way, post October 7th, nobody in the world can understand. So Aram can pray for the person who kidnapped his wife and took her away and took her away. Nobody can possibly understand that. And nobody can ever ever claim to say, "Oh yeah, me and Ara, we're kind of on the same level because none of us can understand Arainu and how he's able to pray for such people." Aram is a man of prayer. And what bothers us about that is that by the we don't find any prayer. So I want to get back to that as well. So as I said, I said two minutes ago, give me two minutes. So now now the two minutes starts now. So it's like my wife says I'll be five minutes. So I always say to her consecutive five minutes to which the answer is not necessarily but it will there will be five minutes in there. So blowing on the chauffear on a Makova level is incredibly deep especially Rashashana yaratam the day that man is created especially Rabby Elezar the world's created on the 25th of El and this is the first day of man is created when God gathers this primordial stuff and breathes into it the soul of life and then man becomes a speaking being man has this ability to speak and that's part of and so Note that chauffeur is the one mitzvah that you do with a breath by blowing. So that mimics the blowing of the soul into us as if to say no this is the day that God gave us the nishama and this is the day that we blow into the chauffeur. On the other hand, God gave us the ability to speak and blowing the chauffeur is this speech without words. We don't know what to say. By the way, it just goes to the very opposite of this idea of using them. It's like we don't have words. What could we possibly say? It's a speech without words. Rabbi Nahman very much likes this idea of uh of communication without words. He finds it to be on a high level. I I I've come to the realization that Rabbi Nakman so that that's why you got pages five and six. But it's all based on source number 30. Source number 30 is a primary cabalistic text which is called the Sharah of Yoseph Jikatilia. And the basic move is in the Shar. And then RVman's gonna going to use it in all kinds of ways. Let me just start by saying Mosher Rabbenu was our greatest Na'vi and Mosh Rabu was pan. He had a hard time speaking. That's interesting. And a Na'vi is somebody who speaks and Moshe can't speak. The Maharal has a whole drussia about this as well. He essentially claims don't think that Mosha's inability to speak is some kind of disability. It's a it's it's an ability. Maharal should be explained not today. God on his terms not elohim that's in terms of creation that's why it's God on his terms in terms of hoy transcendence prior to creation there's no speech there's no language there's there's no other god creates speech in order to create the world and this is especially a theme within the god creates letters creates words creates language god says says he god speaks and the world comes into being but there's this higher more transcendent level existence of God which transcends speech what the shar identifies with is that there is this point before speech for it ends up becoming that shaigan is on a higher level than a song with words because it goes back to this primordial level of God but I'm going to say it again this gets back to this idea of the shar does avi by the so that was the whole problem. We don't find him dvening. Nonetheless, there's a Mishna and it is echoed as well in the that we say. Let me just make sure that I find the words for you over here. So Aram going up to the apparently has a silent prayer. That silent prayer by the way completely matches with the cold chauffear because that's a prayer without words. That's a prayer which is soul-based. It's based upon the nama. So what we do every year is we blow the chauffar and God accepts the chauffar and we and we coronate God as the king of the universe and as our judge and that's what wins the raim on this day of den but the whole source of rashashana is intimately connected to the aada and by the aa and every year we locate the chauffeur and we use it we blow it on Shabbat we we identify that earlier moment and that earlier moment is when the malik says don't and god said do and we don't and we do exactly what it is that Arabu did. But the other thing that Avanu did apparently and God listened to that God accepted it is that God pray is that Aan prayed without words and a praying without words I hope you understand is fundamentally the same thing as the call of the chauffar but it's just without the chauffar it's it's the precursor of the chauffar so we're going to do in rash Shabbat is that we love God we are not going to blow the chauffar we're not going to take the chance of anybody breaking Shabbat whatsoever even if there's an error of even if it's farflung and farfetched and so on but what we're going to do he said is we're going to say a prayer that we can't say. We're going to say a prayer without words. We're going to say things. We're going to blow the chauffar without the chauffar coming out because when we do this we become exactly like a ravino was when a ravu was marching on his way to the aa and akadesh who accepted those parises right and god should accept us and therefore just like blowing the chauffar is not blowing the chauffar is also because we completely accept and embrace god as king of the universe.