Parshat Acharei Mot: The Dramatic Shift By Rabbi Ari Kahn

so this week we are reading so I'm just going to make like one general statement and then uh we'll we'll begin one of the things in the background in in my mind when I Was preparing and I I'll explain a little bit why was uh somebody who I had a relationship with I think a lot of people looked up to him that was Senator Joe Lieberman who had passed away before PES and uh you know some of you know we wrote a book together in order to write the book we actually had a Kusa together so we learned a bit and then we uh worked on it and then and part of what we're going to talk about today is going to be some of the issues that we discussed it's going to be a little bit broader than we discussed then and it's going to be a little broader than actually made it in the book part of the just to understand the background was the the book was about the trip and I don't just mean geographically the trip from leaving Egypt to Haren and his starting point was that he felt that lots and lots of Jews most Jews would have some kind of a pesak Seder but most Jews never heard of Shu so therefore he wanted to leverage his position as somebody in the public eye who had already written a book about Shabbat in order to speak more about Matan T so therefore if we'll then just kind of uh broad this a little bit to understand you know part of what we're going to do is that leaving Egypt had had a great deal of impact in terms of Jewish Outlook and Jewish ethics in terms of that we were slaves and we should assure that no one other no one else is ever enslaved but when it comes to schs it's more about laws so especially when you going to have non-observant Jews so who don't necess say follow what we would consider to be Jewish law so therefore the book therefore the holiday is going to be less compelling so part of what we're going to do also is to get to issues that deal with law but as I said let's begin in a place where the par begins and that is dealing with ritual dealing with arguably one of the most important rituals and that of course is the a the service of the on y so again for us just to get you know a proper focus and to understand this conversation comes after the deaths of of the sons of aru and the obvious question then is then why doesn't this conversation come immediately after the death of Aon which means right after they die there's a couple of conversations between God and mosha between God and Aon and then we go off on a tangent and the tangent includes the kosher animals and in Shi and then it goes on to tazri mits so there are all of these other elements which are added in so then I guess the question is going to be so why are all of these things added why don't we just go straight to Aron which then will take us to Yum Kipper which really then thematically goes much better in what we would have anticipated or thought is the topic of uh the book of VRA which deals with the surface of the coin the deal the service of the Coen Godel and that was the trajectory we were on until we get to right after the deaths of Nadu and then suddenly we find ourselves in these other places again kosher animals which yes I can try it I can contrast it with the animals that need to be brought on the altar but it's not exclusively that it's also animals that are going to be in outside of the Altar and then we get to tazs which deal with the m or deal with the mishkan in a broader sense but as I said in a broader sense and no longer specifically necessarily the surface of the Coen although again if you stretch things you can try to work it in but now we go right back to the service of co co gel and it's really exactly what we were up to so there's really one word I want to point to because this is going to be helpful for us and that that word is t and when it gives all the description says so part of this I think is perhaps surprising from the modern mind from those of us who see yipper completely in terms of the relationship between man and God and it's very easy to think of it that way but over here there is this this other element that before we got to before we got to this other element the sins and maybe the things on purpose the things by accident maybe and by accident but there is this need to heal that which is holy from and at the end again it says that essentially we're given this Mish mikash if you will and part of what we need to do on yum kipur is to heal it from misuse and again that itself should be interesting so again we want to get rid of the Tuma create tahara now you can all say to me well that's interesting because maybe the non koser food is again about the difference between t and tahar and certainly we could talk about the par par t and mits are talking about t which we've defined as separation or distance from the mishan but I'll say it again this is nonetheless interesting that because we're not only talking about the individual and the sin which may have stained their souls but rather we are also talking about the building and the elements within the Mish and then finally so here we finally get to the a Aon we can describe as as the sins again a or if this were close we discuss this more so but now we're talking about those of themselves towards the end in and the word is going to come up a number of times today and it says and that's the part which we much more connect to that we're going to get atonement we're going to get kapara we're going to get Purity but again the word purity is interesting because it it it seems then that sin involves some types of tum now to what extent that is a technical term I mean I I would just you know throw this out there and maybe this is obvious to all of us maybe not obvious which is why I have to say it and that is as much as Tuma had been used till this point to describe the ability of entering into the mishan over here apparently sin Keeps Us distant not from the Mishka necessarily but from God which means after all this the whole idea of the mishkan is an idea of somehow being Le Hashem and sin causes us this inability ofam and by the way some of the times it's not just the sin that does it it's almost the self fulfilling prophecy that does but nonetheless if God tells us to do something or tells us not to do something and we disobey it creates distance so it's interesting that tuman have been used very much as a metaphor between man and this mishkan that was built and God will dwell among us but it's also it goes beyond the metaphor and it's used in another sense in terms of man and God directly without the mishkan without the without anything else and again which means the abil it's which creates Purity and it's the sin which allow which doesn't allow us to be which again this T and idea again the idea is going to come in the next again going back to the same point mentioned before that the Mish itself and its elements need to be purified so again it's this dual issue it is the Mish and it is the and it is the people once again that word to create atonement so that is our yum we've returned to sa theme everything is great the metaphor being used as one of Tuma and Tara it's one of atonement but it's also one of purification and the purification is the soul and the purification is the building and we have this wonderful Duality over here which is being introduced in Source number two all that we've done is we've gone from peric Ted Zion to peric yud Zion and here it speaks again these two in my want you to pay attention and I don't care if you really understand the context because once again is talking about the proper way to serve God in the Mish in the on the in the and so on and it creates but then it says meaning that's what you do that's the that that is the but now comes the Sur and that's in which means it can almost be seen as two sides of the same coin the way that you do it is in the mishkan in by the the way you don't do it is to bring offerings whatever that may mean right now the word Zim is really interesting so again the word it will be something forever a statute forever the word sonim is not necessarily the word that if I would have left that word out and given you 10 different words words to use I'm not convinced that that would have been the word that you would have chosen the reason that I'm saying that is that all things being equal we would have thought that the word Zim comes in much more naturally when it comes and talks about different types of relationships rather than talking about this particular relationship again I'll remind you we just read sherim less than a week ago and in Sher hashirim there is this wonderful Rashi that talks about the way that you can read the SRO across and then it creates this relationship between not doing aod Zar on the one hand and adultery on the other hand and therefore cheating against God and cheating against one's spouse especially with the idea of uh the relationship with God and man and the idea of pesak and the Danel distress and c as a marriage all of that fits in and but as I'll say it again it fits in after the fact that the word Zim is used over here and it's not necessarily one that we would have thought about a priori moving just straight ahead going from to so we're still inot and now we get to the other relationships which I just now hinted at but there's an introduction that needs to be read don't do what you saw being done in Egypt and by the way at this point the word should be jumping out you a lot more if you if you're not sure it's read it's in again in PK the next PK it's going to be a couple of more times over here in P you'll see it um are there others I'm sure there are but that's enough now but it says don't follow theim that they did now if we're going to use the normative definition of is something which is done that you don't know exactly why you're doing it so therefore God tells us to do the things that we don't necessarily know the reason for and sometimes non-jews do things that they don't know the reason for and therefore we should not be doing the things that have no particular logic to them there is this famous chuva of the Mahar that everybody knows and if somebody doesn't know for whatever reason then they should know the famous CH Mahari is asking about a doctor is a doctor permitt to wear let's just say that doctors back in those days would wear white coats is can a doctor wear a white coat I mean there's no there or is that and his answer was well it's important in a hospital to know who the doctor is and therefore you can identify the doctor by the wearing the right code it's no longer aoke which there's a reason for it if it's no longer aoke then you can do it because we're allowed to do logical things that non-jews do right you're allowed to do wise things it's not that if a non-w does it that's it we can't do it logical things we can do but if it's some kind of especially a service especially if it is a mode of serving God which or their gods that makes no sense then you're then you're essentially in the r of vodar but if it's a kind some kind of a practice which makes no sense when you just want to be like them so then you're on uh we'll say it's more difficult territory and may actually be but if it's something which makes sense then almost by definition you would say it's not it's not and that is that famous Mahari so let's let's go back and continue on from that introduction that we should not be doing the practices that they do and again it says what they did in Egypt and what they going to do and what they do in Canan rather you need to follow my statute so sets out for us that we follow what God says it then introduces and this is be easier so the word tum is used over here in relation with to and that that we're fine with nobody would pause over there whatsoever there's a logic to it the only problem is that this is not a section which is dealing at least I would say in an obvious way with Tuma and Tara rather it's dealing with a section that deals with relationships with ARA therefore contined says and it continues so that's already really interesting because so here you're not dealing with one of the types of tuman Tara in the normal sense this is this is tuman Tara because of sin this is really in a certain sense the extension of what we saw in the beginning of the par with the aod of Yer is that sin creates tum so here we're being told black and white sin is creating tum and it's at this point that again I'm going to stress we would not necessarily have used this word over here in fact we would have done the other way around we would have you used the word by that we used earli in ver number two when it talked about a type ofar or not not serving in the mishkan whatever it is the some say it's sh and some say other things but we would have used the word Z there we would have us used the word t because that's something which is inappropriate in of service of God but even though we gave an explanation before but we would have used the words Z in this section over here or some use of the words and we would have used there so it's interesting that things are in a sense inversed this so that's also interesting but there it's it's again the interaction is fascinating what was a topic so is a type of a service so it's interesting that as it's talking about IL illegitimate relationships or relationship with are wrong or maybe even going under the headline of the practices in Egypt and the practices of the Canaanites here it says oh yeah by the way don't don't go and do this thing which is called molak don't do that either because it continues with other forbidden relationship has a relationship it calls it a to we have inim we have bity it's called so again the is over here and it's going back to the introduction of the practices of the Canaanites and again but it uses the word t don't do what they don't do the tum which they did and I'm sending them away so now that itself should be somewhat obvious that that causes expulsion but wasn't obvious just read the next p so now just like we had before that the mishun could become T because of certain Behavior there now we have the land of Israel but can become T by the way this is the dramatic jump in VRA it's this P really which is the dramatic jump because now we realize it's not just the mishan is something which is holy now we hear now we understand that the mishan is actually a microcosm for all of arish Israel and just like the mishkan could is sensitive to Tua and there certain rules that needs to be fixed at least once the year with Yer it's at this point we hear that the land of Israel can become and that will cause the land to vomit it out which is much more severe than anything we heard about the Mish and once again again the comes in there and the word TOA now is used in the broadest sense about all of these types of behaviors he it's all of these types of behaviors that's what these people did and therefore they cause the land to become and now we hear finally you know what's at stake over here it's what's at stake is that the lands is sensitive and the lands is sensitive land will vomit out those who create Tuma and that's why these people before you were kicked out call individual level these people are cut off so I'll say it again it's really interesting because things are working over here on multiple levels it's working on the level that this is immoral Behavior this is the type of behavior that one should not do good clear it works on another level and that is that not just that this is wrong is that this creates something which is called tum again and and I can say it again the the turn of phrase you used before it stains The Souls of the individuals who do such practices but then we heard that there's this other element to it and that is that it also will cause the land itself to reject people who do these things and now we've seen this parallel between the beginning of the par and the end of the paraa the sensitivity of the mishkan on the one hand which can absorb Tuma unfortunately and therefore it needs to be fixed and the land which where it absorbs Tuma it's something which is much more difficult to fix and ultimately we were told is that is why the people that were there were exiled from the land so I'll say it again I I hope that all of this is clear I just want to try now as much as we can to put all of this together on a bit of a in a bit of a broader sense going back a step the tar Onan on that phrase calls the cim that was on that P before again we look at the P again we're in Source number two in P he calls that so it translate which is interesting because it's it's taking away some of the sting I mean the word I think if you call someone a zon it'll be a little bit stronger than just calling them a TOA you know somebody made a mistake to not I think is a bit of a stronger terminology so it's interesting that over here there's a little bit of a of of downplaying it the by the way this is much closer to what i' said before so therefore worshiping the or worshiping the is akin to and therefore and that's really what I what I was indicating before in terms of reading the across and therefore it's cheating on God by serving these other things and but but again this interaction between theut and aod Zar is quite interesting um we could skip number six it's just going to tell us another element of all of this including what the ran and izra had to say about the beginning about this P which is really interesting and the RV has a nice piece in Alachua about it but it's it's not really for today what I do want to do today is I want to note that the terms that we've noted the terms that we've seen turn up in this other place and I think that we tend tend to kind of I'm not going to say ignore it but we we downplay it and we just kind of read it in a natural way before I I I get there I'm I'm going to say something else the place that I want to get to is the story of Dena and the story of Dena will will contain some of the terms that we've seen today it's also going to contain something else which I think we don't necessarily connect all the dots or pay attention to and I think and and that itself is really interesting I think that whenever people tend to discuss the moral issues involved in that chapter I think that the main thing the main moral is I we'll put them in order I think the main moral thing which bothers people is the behavior of Shimon and Ley the reason why you would be troubled with shim and Ley is because they wiped out a whole town the reason why you'd be justified in questioning the behavior of shim and Le because that's what Yakov does so if your mode of thinking is in line with the mode of thinking of Yakov vinu then apparently you're doing pretty good I mean that that that makes a lot of sense on the other hand you could question the behavior of Dena which is terrible because then it's essentially let's blame the victim and there there are some adim that do that which are do not interest me at all today and then there's someone else who we can question and that is Shem in the city of Shem and and we can question all of them and it's interesting because they generally I mean other than the rambam the rambam has what to say about them but other than the rambam we we tend to stay away from that because well I'm not going to finish the sentence of because but just to explain myself a little bit I'm I'm going down the path that I'm going for multiple reasons one is just to be really clear because it be in the back of some of your minds that after October 7 then I think it's important to have this conversation that's one thing second reason is because I think that as we continue we're going to see to what extent this really is important so essentially what are we doing now you know all the time whenever we learn viik I always say people think viik is difficult I always say no viik is easy but why is viik always easy because I always take other play I go back to ban I I go to b midbar i I keep on moving laterally but today what we're going to do is we're going to read vayikra in a sense back into the narrative in bit and we're going to then see what emerges from it and I think that something that maybe we usually Miss is suddenly going to appear and when it does it'll be extremely clear so let's let's now that you know where I'm going Let's uh go there and if in my introduction I I spoke about Senator liberman first of all I want to take away any responsibility on his part for anything that I'm going to say but uh one of the things that that we did talk about is that this idea of law did not make this dramatic and sudden appearance in uh let's say in the 20th chapter of schote now before him we had no idea you know all things a bait and switch we had no idea that there wasn't going to be any law there or for that matter you know anytime some verse appears with hod in it we say hold it where did that come from no one of the things that we tried to do is to go back and to look at and again this was more part of my contribution to the book was to go back and to look where law makes appearances at earlier sections so let's take a look because as I said that there there's something over here that we're going to be able to connect a whole bunch of things to hopefully this will all uh make sense now first of all the more obvious things one is now what do I want you to do with that I I I want you to do only one thing with it and that is I want you to scroll back to when we get to Source number three and we're told that we that you shouldn't do don't follow their practices so you say okay what was the practices well here is a practice of of canites which means are very nice card carrying members of the canite community okay if you want we'll actually look at some of the verses and see exactly where they come from these people are canites so therefore this is the practice of Canaanites so what are we told over here in Via don't do what they did so then I should be going saying hold it you know where did we find them doing anything which is not appropriate so you have it right here so what I'm doing is yeah I'm focusing right on the action of Shem I'm I'm focusing on this is a reputable person reputable person doing something which when even when he discusses it with his people he's going to say you know this is this is what it is and over here let's again look at some of the responses and then again we're going to double down on who exactly we're talking about but who is he so keep in mind the that's who we're talking about so we're let's skip a little bit over here T at Dino so the word te is is the one that I wanted you to pay much more attention to because that's what Yakov Hees is that team now again we would have read this independently without the viika flavor to it but what I'm telling you now is I don't want to read it without the V behav flavor I I want to read it through the actions of the Canon nightes again there's a stronger point that we're still going to come back to because it says Kim Dino and T you saw came again and again in that chapter the the brothers come back and they were very upset K okay the word in terms of its connection with arot is also interesting but we're just going to leave that for the moment and then what we have is starting with we have over here the they each take their sword and they come to the city and they go they and at the end we have yov being quite upset and says we're very small number again we're gonna put that together also and what I'm concerned about is that all these people are going to get together and then I and my people will be wiped out so the response is also very interesting and again that word Z now you could tell me and I'm fine with it that this is what perhaps we would call um these are shall we call them you know you're looking for something so you're going to find it did to find the word Tuma in this context to find the word Zona in this context is not all that remarkable but of course what did I do I try to read it back within the narrative or the laws not the narrative is what we saw in VRA and say well it's much more interesting to read it like that let's take a just pause here for a moment and look at source number eight Canan which we want to find out about our canites so we're in the family of right so whenever we have the remember that's part of the canite family keep in mind the don't don't lose sight of them thei some of these I hope are you know they they flow off your lips as well we say at least some of them the and so on this these are the canites so who are the ones I want you to pay attention to well the m i want you to pay attention to the I want you to pay attention to and um essentially what we have then is we're wondering about you know don't follow the behavior of canites well the are one of the canites that's exactly my point so therefore therefore let let me put it a little bit differently I can't claim to you at least not yet that Shimon on Ley necessarily know the thinking or know the verses which will come up in VRA right so far I can't say it because think of what I can now claim that let's just say that they have this sensibility you like the word sensibility it's a much better word I don't have to say they actually know the verses I don't have to know that they learned fikra I'm just saying they have the sensibility sensibility is that you're not that canites when they do these things what does God say the lands will vomit them out and they will call cause tumit that God says the land of Israel is a holy land and cannot tolerate this type of behavior do you realize now how you can read the actions of shim and Ley in a very different way we read it as a private family affair their sister was accosted they go and they take revenge and we have them full of anger do you realize that there could be a much larger the theological issue which is taking place here and that is as far as they're concerned these people the have just now forfeited their right to live in the land of Israel Yakov is not willing to do it and Yakov really mainly on pragmatic not on theological terms Yakov on pragmatic terms is saying there's a whole bunch of canites over here and the rest of the canites may not be so happy with us and they may go bad and attack us but Shimon and Ley may be saying that these people are no longer deserving to live here which means they're no longer deserving to live here we are going to follow God's will and get rid of people who behave like this because they they are supposed to be vomited out and let us help god with his digestive tract or the land of Israel with its digestive tract as were and let us make sure that these people are no longer over here so my point is it wasn't just the random Tuma and Zona or Kona which is coming up and and again the sexual outrage which is there that was the introduction of a much larger issue of deserving to live in the land of Israel and it's possible now to read the actions of Shimon Ley in a much different way if you want I'll call it a a Zionist or Proto Zionist way and but but it's much more it's not just that okay now it's time for us to take the land but enough of saying all this let let me read something else and then I think that uh that things will become a little bit clearer than what I've said so far Source number nine is what we need to pay attention to because I said I said a moment ago that you know maybe their sensibility was you know in line with what it's written in vayikra but let's consider what it says in Source number nine where is this it's peric deign by the way what's really interesting is right before this the right right before this is when ainu is forced to go to war and he's forced to go to war because again the the the behavior of the natives are inappropriate and they go and they kidnap load and they go to war and so on and so forth and a goes to war and afterwards is when we have the the Brit and one of the things that he told that he's told now that's just a fascinating turn of phrase first of all what do you learn from this phrase shal because their sin is not complete until this point first of all what does that verse tell you it tells you that there as much as I perhaps would have wanted to say that all of bation is just about narrative and being no there there is sin and there's reward and there's punishment and you know you think back about that Rashi in the very beginning of bit that God created the land of Israel God created the world God's in charge God decides who deserves to live there who doesn't deserve to live there and over here God is essentially drawing up a contract with abam and saying you will become the new tenants you will become you will become the owners this will be your land but I'm not willing to evict the previous tenants yet they need to do a couple of more things which are wrong and then they'll be evicted by the way what is the implication of that sentence the implication is to Abraham and if he if if his hearing is refined and if his moral compass is refined and we have every reason to believe that both of those elements are true if his hearing is refined then what Abraham hears is that I'm giving the land of Israel but there are conditions and the conditions is you need to follow the rules and if you don't follow the rules by the way we may not know what all the rules are but if you don't follow the rules then you'll be kicked out now what's interesting over here is is why of all of the canites or the M identified why they singled out but we are told that you know the point is going to come that they're going to be kicked out and that that's for some of the rishonim is going to create all not just rishonim some of the commentaries is going to create all kinds of problems because in terms of God's knowledge and foreshadowing and forn knowledge and so on and so forth and did they have to sin could they have done chuva and if you're interested we can look at some of the commentaries that dealt with this but God says no they're not ready to be evicted yet but they will be evicted thez sour 10 so and he goes yeah that that kind of concept it already was before the idea that a vone can cause Exile I'm I'm over reading this right where did he tell you to look let's look at source 11 for a second but so again misbehavior murder now will the land tolerate this your brother again notice that land so again we always read this just as an individual event you continue reading it and that's what the Ezra by the way and the ran and others tell us to look at so it means that sin is one which is going to cause ramifications implications there's going to be punishment and what's more interesting here is when we read this through the viika perspective that again even though this is talking about murder this is something which the land will not tolerate and therefore you will be exiled from the land and then the theme over here is actually very similar to the Jews later on one of the reasons we're told also for the first destruction is because and therefore the part causing Exile which is staring at us over here this becomes one of the Rules of Engagement over here so it's interesting ezar told took there and just going back to in Source 10 he continues and he says and why were theor singled out because they're the strongest and then yua as well we'll try to see some of this in a second if you look at source number 12 now this is parat what do you have over here they ask again remember can we pass through again can we go through pass through we're not going to disturb anything and so on and so forth but and they came they to war now I I want to pause here because here is the beginning of the conquest but we have to be very careful here the Jews defeat one of the Canaanite Nations the only problem is is that this Canaanite Nation Theory right now are not in EM in the Emory territory and then this was originally Moab Land by the way MO is a whole different story MO is not from Mo would if anything be more connected with shame be connected with Lo so over here and that was not necessarily what we ever should have taken but the only reason we were allowed to take it is because the M took it before see this is not an this is not really the proper place that em the Emory Live and Let Me Explain all this the rest of this section explains this by so again you would think this is the beginning of the conquest this is the beginning of the story and I'm going to stress this again that all that's correct except this is the wrong side of the yardan which again we can discuss not now look at yahushua and Source 13 because again this is what izzar is really pointing us towards for Yik on the other side of the Jordan but on the side which is near the Mediterranean so as opposed to what you would call the East Bank this is what you call the West Bank of the Jordan so now the M on the other side they ended up getting scared so again we we have this aona emarie and God is saying until that am right why are they singled out well we were just now told because they're really tough they're going to be and we were also told that Moses starts the fight and we're told that Yeshua continues it and now we realize it's all more complicated two sides of the Jordan and let's continue the radak says saying God runs the world and God knows how he's doing it and God has his own and don't get involved in it no the time has not come yet although he doesn't necessarily tell us what the the problem is he does also double down on this idea of them being very strong and he quotes at the very end from Amos which we'll see in a second the raan also quotes that's they were strong or as tall as Cedars and they were again very powerful very strong very tall very frightening the as will goes back on this point even though everyone else already had done all the sins so this is interesting because it's saying that all the Amorite they still have a little more sin to do so saying God is saying the time has not come yet and they are the main inhabitants of the land so again that is interesting now if you look at 18 there is a long and we're not going to read the whole thing you you those of you who want your homework will have your homework he he goes into something which is really interesting and he in a sense is giving a commentary right he's writing this in pered right this is right in the B Von Marie there was another thing there it talked about the fourth generation and it talks about 400 years so he what he says over here is that based upon the M there okay let me put it like this based on the relation with abam it only should have been four generations afterwards other sins add on to the equation including m y which is going to add on to the time not not necessarily that the aona Maria has not come yet that came by the fourth generation but our being deserving to enter the land because there's two sides to this one is when they've sinned enough to be kicked out and the other is when the new inhabitants are behaving well enough to enter and part of what he's going to claim over here is the Morag if you see over here in the middle he brings in is that other things are going to happen which means essentially we have something which is much more Dynamic if you look carefully or even not so carefully in Source 19 you'll see that essentially what he's doing is he's giving an interpretation based on where it says now remember those big strong people over there right God is going to fight and get rid of all of these people it's because I'm so good I'm so good God says no no it's not that you're so good because you messed up and by the way it says it now it actually spells it out over here it says talks he talks about and he says no right it's right here he goes don't go and say that we're ining land because we're so good and they're so bad no they're so bad and they're getting kicked out and we're not great and as I said the is going to use some of this to explain the timeline of maybe the 400 years and the fourth generation all that is great but thisi is going to tell us something which is really interesting and I think this will help us a lot and then we're GNA try to wrap things up after this he writes why don't I just bring the Jews in immediately again as opposed to 400 years that lived in the amori section by the way is that clear is thatat did say that in the Kish if you're not sure just say yes and look at the next Source the next ver 21 and this is back that's where Abraham lived he lived in land of which is actually then telling us the is saying why does the Aon why does it take more time for thear to be kicked out because the have what's their they were hospitable to ainu by the way just think about the Poetics over here abam is hospitable to everybody else they were hospitable to Abraham and therefore God says I will take my time until they kicked out and therefore they need to be deserved to be kicked out because that Abraham lived in that midst again the irony is that when abam goes into the land of Israel and every place he walks he creates a Kenyon and he creates you know an acquisition and creates a spiritual connection to it but it's interesting that nonetheless somebody there was hospitable to Abraham and theun really is telling us that uh that that is part of the equation over here that aam lives in that particular place we'll just add on I think the m in 23 really goes down the same direction I think he says the same thing but in 22 and 23 both of these sources 22 isra IA and 23 is the m they're both going to say the same thing and that is hold it a second what about chuva what if theori would have come and done chuva would they have been able to stay in the land so he says no so then why saying they're getting kicked out because their behavior so let's just set things up correctly the land of Israel belongs according to again both of these interpretation it belongs to the children of Shame which and that's where AB comes from the children ofam have no right to the land which means if they would have done Chua let's just maybe look at the end of 22 right here what he's saying is is that no they could havea and then they would not have been wiped out they would have been removed but they needed to return the land to the rightful owner and the right The Loner is says the same thing couple hundred years afterwards if they begin to behave what does that mean if they would have done the right thing what would have been the right thing give the land to the rightful owner so he says if and look at Rashi there he saying no the land of Israel land of Kanan was already given to the children of Shame and therefore they were usurpers and they had no right to be there the last thing I'll mention I think is the SE in ver 24 the mid says now this is really interesting because he did the obvious thing that I've been doing the whole time but he was the only one who I saw do it clearly and that's he's saying is that this idea of the V Mar is connected to what we saw in VRA the idea of the Von Marie is the reason that people get vomited on the land the idea of the Von Marie and what he's claiming is is that why they not kicked out yet because at the point of this particular prophecy in periced right by the Brit they had not begun to act in their immoral ways that later on they will so which now let's try to put everything together at which point do they begin to act in those immoral ways when do we find that well we find that in in sh in they begin to act that way so therefore shim and Le's response is okay here's the AAR if you will here's the Aon of the and the no longer have any right to be here if you wanted then to go a little bit further what we're seeing then is that sa of VRA is explaining to us the background which we've already seen from bid and that is the aona is the same idea of the behavior of the Canaanites it's which means essentially I'm saying read these things together read the Brit together with the together with and I think a much clearer picture emerges before we enter the land what are we being told that we need to behave differently and and therefore it's specifically in terms of these rules of the arot is when this is introduced but that's exactly what's being told previously now again we saw different ways of nuancing this or finessing this some are going to tell us that the reason the Emory are still deserving to be there is because they did some good things and again hospitable to Abraham and therefore they allowed a stranger to live in their midst that is something which is very Abraham like and therefore they have the right to be there for a while till which time that becomes more complicated which means what H how to what extent do a does our misbehavior during the time in the desert does the sin of the of the agle which again is interesting in terms of this interaction between zarar and to which and causing T to which point you know are we deserving to enter into the land so now we realize that time in the desert is essentially it's not just you know like this we we can't go we can't go there yet which means our sin is what causes us to be moving away from the place of the the mishkan in our midst on the other hand creates in a certain sense a microcosm of having Holiness in our midst which then is hopefully going going to prepare us for when we enter into erra which yes we'll have a mishan and yes we'll have a bet mdash eventually but it's really we what we've come to realize was that there is this micro and macro relationship between the mishkan betam Mish on the one hand and the land of Israel on the other hand and therefore the use of the word t throughout was the thing which I think was the most interesting part of it and therefore it's there in this whole section of you're going to do tum to the mishan a place can become tame yes a place become tame and that's what we learned in terms of er Israel you can make this place tame and therefore what's going to happen then you're going to be kicked out so therefore you need to be to recognize that sin causes not just distance from God but it causes distance from a mishan it causes distance from a mdash and It ultimately causes distance from ER Israel which means living Isel requires one to have a different type of of an Outlook this takes us back as I said to maybe a different read over the Shimon and Ley and Dena and Sh story that maybe at this point they're no longer deserving to L here and of course what comes before that is that wonderful phrase of the aona Emory so now we realize that they may have been of guilty at that point of the aona of the emor B before and at that point they're no longer deserving to be in the in the land of Israel so as I said I hope that you're able now to read through all of these sections and see the way that these things may actually be in interconnected or inter related but as I said essentially what we did is that we took the ideas revealed in VRA and said oh let's pay attention because that may have been the meaning of things that we saw long before here in in Bara and the reason why it shouldn't be strange at all is that what was happening in B is that abam and later on Y and Yakov and are being promised the land of Israel what are be what are we told that there are rules they're Rules of Engagement and you don't follow these rules of engagement you ended up you end up leaving but what we've learned on top of all of that is these other words which are being used with it and that again most importantly is this word of tum which now has been used in a much broader sense than I think that we uh had noted before or noticed before and therefore yum Kipper again is this wonderful day that we're able to turn Tuma into T which itself is this unbelievable gift of God that we can even do such a thing that you able to turn Tuma into Tara especially when you turn talk about the other type of Tuma one which is in our hearts and one which is behavior and one even talking about the building itself in terms of maybe you would have thought that once something is ruined it's ruined and there can be no reversal so it's interesting that even though that it sounds most likely that the amori were not able to do truan it wouldn't have helped them because they weren't the rightful owners that we are the rightful owners but we still need to be deserving to be in the land ABA you still here it means you want to say something hey yeah I I'll bring you p in the future from y why was yonah why did he did he rebel against the word of God and try to run away what was his problem the problem was he was told to speak to nve which is the capital of ashure Asher is the country that's they going to invade AR Israel and basically get kick the 10 tribes out of AR Israel he was afraid of that so he didn't want to go he was forced he spoke to them in a minimal way but how did he know that he failed because when he was in the fish he doed and then it says that the fish threw him up the word throw who told him that the had already come down that Israel will be th vomited out is that in your article the vomiting is there okay so my father wrote two articles on Yona on a literary level so you're going to have to go find it if you're interested you'll let me know and I'll send you a copy okay everybody boto vote