Parshat Bechukotai: The Covenant by Rabbi Ari Kahn

let's begin um first of all today's Shear is he is he was the father or is the father of Jane Medved Jane came to the sheer for many many years and uh and Jane I don't know exactly when the earth site was she said it kind you know this yesterday I said to Naomi said the truth is I have no idea what day of the week it is I don't know what I don't know what month it is I don't know what date it is I just I I just kind of lost track with uh with everything do with him I'll just say this much about she told me in the past he was a surgeon who lived in Chicago and uh and at some point he just felt the pull to come here drop everything came here moved to hisra move the family of Israel and uh this this is where Jews have to be you know what I'm saying years and years and years ago so it's it's uh no that's our story what what can we say so let's begin let's begin at the end the the very end of ends off with that's the end of if you actually have a in front of you and you felt like looking it up you can see that the end of per ends in a very similar way it also say in these the laws and statutes and so on so so forth that God had said to mosha by her seni if we go back to last week and therefore this will be quite appropriate whenever somebody deems it necessary to borrow this she and say it for a year that we do Bahar and Bai together so the beginning of par Bahar starts out with this should not be all that surprising it starts out with Bahar and it says so therefore what we have over here is the end of the as long as it's not someone's pacemaker going so then I'm then I'm fine no it's fine it's fine the it it just creates more work for me editing out all the noise afterwards I have to edit out all kinds of things and if I say anything funny I also edit it out people who listen to this they don't oh that's pretty boring you say yeah that's pretty boring maybe I'm going to make like one whole she just of all the funny things here's all here the bloopers here are the outakes from all the other sh yeah I guess I guess we should do that anyway so what we have over here is actually two or really three different references to Hari now Hari is not a foreign place to us it's not like it's would have said over here something like and this is a Torah that was taught in New Jersey so then we would all be saying hold it what are we doing in New Jersey and there's lots of other places that would cause us to question similarly you can now fill in the blank right now where whichever you know you you want to say Newton Massachusetts or it was okay you you you can choose your your your don't even say it you can choose whatever whatever places that you want to fill in here then we'd be troubled but Hari you know of all Al alternative again we have to think it's second what the AL what this is an alternative of but of all alternative places or all places that could be mentioned that we would be willing to forget that or even make believe that there's no problem over here CU that's where they want to get to is there a problem is not a problem but we we we can just kind of skim over it cuz of course our SII that's where we are by her seni which I'm going to say now is correct except for one possible problem now who either helps us a lot or doesn't help us at all that's rashi rashi will help us a lot in absolutely becoming convinced that there's no issue here whatsoever and we can completely ignore this and we could feel good about our for ignoring it and then not even question any further Rashi back by the beginning which means by perfe by the beginning of parah says Bahar and what's then is going to be taught shmita and Y so Rashi then says the most famous one of the most famous is lines in Rashi which is used in modern Hebrew it's yeah modern Hebrew this is a phrase as well I don't know if everyone will know to identify where it's from they say my which essentially is a way of saying what does one thing have to do with the other and that that's the question that Rashi brings in now now what is really the thing which Rashi is contending with why now does it say Bahari so now just pause a second and think from the beginning of SRA all the way till this point there has been almost no identifying now places or time which means v We Stand still V begins with the this and God called out so where did he call out from does even say where he called out from so God called out you have to go to the end of the previous book The mishun is built everything is ready mosha is ready mosha is poised and then God calls out so why does where does God call out presumably and now I'm working a little bit too hard based on a couple other verses between the Kim the sound comes out and Rashi is going to ask about a little bit of a contradiction in some places how does the sound come down does it come down does it go up where's it but essentially it's in the mishan by the Kim the comes out goes directly to mosha mosha hears the word of God and that's been all of the book of aayra there's been no reason at any point for us to question for us to think any further than that we stood still or if you want to make a comparison it you can compar it to you choose now you want to compare it to schote lots of time moved on lots of place moved on right we we we get to Egypt we're enslaved in Egypt we leave Egypt we cross the sea we get we have our battle with the Malik we get to heren right so I'm saying there's lots of movement in terms of time there's lots of movement we have Moshe as a child we have mosha growing up we have mosha running away we have mosha coming back we have the people leaving and again the time goes on this many days there they they had taken the bread out with them or the matah with them then the MTH starts to fall we have then they arrive at heren and and then mosha goes up mosha comes down we have a whole time from going throughout schot you want to start with by mid now B mid again we have a time frame we have movement which is taking place now compare all of that with the book of bikra where we essentially stand still no time goes by we're the same day when we begin we're the same day when we end and now this shift from that calling out that intimate calling out that intimate calling out from God to mosha he calls out to him he starts to speak to him but it's coming from the mishun and that being compared to right over here here where it says and God spoke to mosha Bear lore which you have to ask yourself so why does it tell us this now although there's actually another question before the why and that is what does it mean what exactly is being communicated and here Rashi frames the question in a particular way and therefore we'll give a particular answer now Rashi just now set down a theological Point all mitso were said at seni now that's that is itself really interesting and probably debatable because like what happens for example you you want to pick one let's pick up issues of inheritance that bot are going to ask later on and then mosha is going to turn to God and God is going to say that no they're right so was that said at sini again I want to be very technical now they're no longer at seni and God communicates that so again you could say that was said at Cai and mosha forgot the problem is is that we exactly the problem is we have new mitv being introduced inbar and I'll tell you a secret we have new mitz being introduced in dorum as well so therefore do are we really then forced to say no every single one of the 613 mitzvot were said at seni I want to make this easier for you so therefore you you won't uh you won't insist that my one be y Mel before uh you'll drink from it there's two separate points which are very easily confused one is Torah right Torah coming from sin and the other is Torah which means the Divinity of the Torah I believe that every word and every letter every commandment was communicated Minash it comes down God is the one who said it do I also have to insist that every single Mitzvah originated geographically at sin so I'm saying is I could say oh no God said this to mosha at some later point but it's still God saying it to mosha still Tor and I don't have to insist that everything was Tor unless you're going to say that Tor doesn't mean what I think it means but Rashi over here is using this really as an archetype and saying oh why over here does it say that shmita was given at SII which by the way that would then actually create shmita as an outlier right why is shita being said as opposed to everything else in the book of aayra where all of that is communicated from God to mosha where he's speaking where the mishkan already exists and The Voice is coming out from the Kim so again why is this an outlier so what is Rashi now going to tell us oh no it's not an outlier which means Rashi turns the question into the answer it doesn't get better than that right just realize what Rashi just now did CU that's magic this is the magic of Rashi here so it was so good that none of us even realized that there was a question anymore but let's let's again start with the question that he asks myi why by does it say that this was given at SII now what's really the question it's really as opposed to everything else in andash you have to decide if Rashi answers that so now Rashi just now threw out and said from now again I'm going to say you you can understand how that could be a debatable point do I also have to say let's keep reading just like was said with his generalities and with its details from SII that was so let me help a little bit more Rashi just now answered another question on the way without without even bringing it up as a question don't answer me what and how do we know and the real answer is it's based on based on tradition you can look in verses analyze this and but it's this was given of the 39 you could you can tease out two three four maybe of them but most of it is not written in when it comes toita so much more detail is taught compared to shabas now you could say hold it a second I'm not going to argue which is more important but I can say Shabbat is a pretty important thing it's me mentioned five times in the book of schmode but none of those five times gives me all of the details what I need to do don't do any M what's m right you have to know m is but when it comes toita a lot more details are given so now you could argue and those there have been those who've argued that Shabbat is every week so we remember we remember week after week after week and by the way let's be honest when it comes to laws of Shabbat we don't always know what's a Torah law what's a remic law it does make a difference difference what's what's the difference between them because we know this is what we keep and when it comes to it's every seven years so that already becomes something which is uh a little uh a little more difficult by the way there there's a a number of times if mosha will use his logic in in a chuva he'll say oh what's the Min hog by something which is pretty rare the exact case that I saw this the first time was you can have a wedding on the 17th of tamuz on a Saturday night so it's before it's the day before the fast I did the three weeks started yet based on the calendar or does it start based of when the fast starts so believed it started with the calendar it's already the 7th e days so there's a don't start fasting yet good rosha said it's something which is rare by the way you can look up now mathematically how often it happens he goes when something's rare there's no minog a minog by definition is only something with which is common by the way what is the most uncommon Mitzvah that we have and that would probably be making a br on the Sun every years or writes that the minog is for women not to come so go ask how can have a minog of something every 28 years when uh okay what can I say by the way very very of happens ER of pesak which could be exactly why they're not coming it's ER of pesak what are you crazy anyway let let us now try last last time was ER PES let's come back to rashi rashi just now said he answered a second Pro problem again that's right this is part of you know the observation of the brilant of Rashia what's the second problem why is there so much detail over here again there's two points now that he's answering one is why is to mention in connection with heri with nothing else really is over here secondly why are all the details over here so he says oh these things come together all the mits are byi and just like over here god mentioned all the details now we know that by all the mitzah god taught all the details as well by the way just because he teaches all the details doesn't mean that all the details make it to Tav a lot of the details that are say VOR sh so therefore essentially what Rashi did over here now this now creates the archetype of course you have questions you can ask why is this the archetype why is it now pick any other any of the other 612 mitzvot and say that should have been the one that's the archetype and that Rashi doesn't really address and but he does continue and he first he cited this was the mid and then he says he continues and he says he goes I think this is right by the way he didn't use the word but he says that this is the interpretation now he's getting technical he says we don't find certain elements of the we don't find certain elements of it repeated later on all the laws were stated here and all the laws were repeated and I'm not going to go deeper into this Rashi there's a lot more to say about this but I will point out that there is somebody that we know learned Kish with Rashi yes and who's that I've said this enough times and then who's that not all the grandchildren rabam for example was 5 years old or so when when Rashi died but on the other hand he Ram had an older brother who was 15 right a grand Rashi had a grandson who was 15 years older than his younger brother Reno and that's the rashbam and the rashbam was 20 years old and he tells us that he sat and learn Kish with Rashi now no he tells us he tells us they discussed and they argued some things he said Rashi even agreed with them on some of the things where you have to then Wonder did Rashi really agree or is this the grandfather the rash Bam's telling you he agreed but look at the rashbam in Source number four Bei right right Bahar that therefore this was said prior to the building of the ohid now look what the rash bomb did just so simply and so elegantly and he didn't get complicated all that he said is again all ofra for the first 24 chapters comes from one piece of core material and now chapters 25 and we're going to see moving onwards is a whole section says oh this was what was said at sini and this was what was said at sini so the rashbam just threw out and said yeah this was said prior to now okay one second prior to the rest of a now now you of course you have another question you could ask well if it was said prior why is it put over here what what just simply what is going on over here but the rashbam doesn't bother with that he just throws out this simple explanation and immediately two things should come to mind now just to help you think about this one is what is the izra going to say because the izra did learn and was influenced by the rashbam and how's he going to take this and the other is going to be so what's the ramban going to say because anytime something's in sequence so what's the ran going to say hold it you know of course things are in sequence but that's not as simple as you think yes he's saying that God taught everything in everything it would again he didn't use these words everything he taught everything to mosha T and T he taught you all the generalities and all the details as well which means it is a living Torah is an operational Torah it's a Torah that we know how to make use of and everything was taught in this way so therefore the second question that he didn't ask why there's so many details over here it's not that he didn't ask the question he just observed oh there's so many details over here so so many details this is the case for all mitzvot all tych mitzvot were taught this way so God taught mosha everything with everything with everything so that's essentially what Rashi is doing but on the other hand the rashbam is not engaging in any of what Rashi just now did I'm saying that's part of what's interesting he doesn't engage in this whole issue about it's again what did Rashi turn this into not about geography and not about time rather he taught this into essence of Torah and how Torah is given and how Torah was taught and how we possess Torah minay or Torah if you will but the rashbam just you know again just like completely ignored what his grandfather right what what Rashi said and instead he said oh yeah Bahar because this was said at a different juncture and you know it's hard read this fresh bomb and ignore it let me just put it like that it's hard to read it and I want to say something else before get a little ahead of myself right now I said something before because we're already going to be intrigued what the ramban's going to do with this now don't get confused yes I know as well as you do that ramban that the ezar has no problem saying all the time oh this was said before this is said after and moving things around and and by the way as Rashi does as well mean Rashi had would have no problem saying what the rush said the ramban is the one who generally insists that generally you heard that word generally who generally insists that that things are written in the proper sequence but that's only when there's no other reason in the text to say it which means if there's a reason in the text to say oh would this is at a different time then the rash then the ramban can go there as well which means the ran doesn't believe that that you know essentially you know you're playing cards I hate to do this I'm sorry it's essentially you got an ace you always got the ace you could pull out oh you know and that's so Rashi pulls out that Ace right they ibz pulls out that Ace theban pulls out that Ace the ramban doesn't pull out that Ace unless it actually said so in the Torah which means the ramban is not we've seen this before there are cases ran is going to say oh yeah this was not presented in the proper sequence because there's reason the Torah to believe it so over here the ramban could also actually say oh look it says by Hari so therefore this is said at a different juncture he can do that now now it gets more interesting you know what do they all do so of course let's go back to the let's go back to the ezzar first and ver number five Bari while the rash only said oh this is before izra pulls it out completely and tells you exactly what it is the Hebrew term is right he calls him by the name and he says the Torah does not follow necessarily absolute chronological Integrity right and this section all comes before but by the way once you say that and you can say that but once you say that you have to do something else and what's that explain why if something's not in the proper sequence so why is it not in the right sequence the which which means and which means when he say it's all of the book of right because now the Covenant is being established that Covenant which was made in and it's mentioned over here in order to connect with the rules of Engagement the rules of entering into the land similarly to what it said about the art because if you break those laws the land will vomit you out so let me explain what he just now said he's saying that there's actually a thematic reason for mixing things up because one of the things that we came across in let's call this now VRA proper as opposed to VRA Adon the VRA addon now is the bahara part of VRA but the VRA proper went into it's already bote it already told us the par of the AR to talked about the illicit sexual relations which will cause says don't practice the practices of Egypt don't practice the practices of the Canaanites because the canites and those who were here are being kicked out because they did these things the land won't tolerate this land will vomit out people who behave in this particular way so now as the book is going to come to an end it's it says oh let's bring in this whole other section now which deals with Rules of Engagement rules of being in Israel which are going to be shmita and which is also interesting because essentially what he just now did is he said that Bahar and are actually not just a nice double par but not this year it's not just a nice double par the two sides of the same coin he all the rules that you need to follow in the land and he the consequences if you don't follow these rules so essentially what did the Iz just now say that we're throwing consequences of being kicked out of the land together and therefore a right already mentioned so now let's throwing the other reason that he kicked out but all of this actually is the depth of what was articulated again slightly because we didn't see it enough we didn't understand enough all the way back in par Mish so what is he referring ref ing to when he talks about so very conveniently we have in Source number six now again recognize something chapter 19 was preparation for her chapter 20 was a serat bro the end of chapter 20 the people said oh no no we can't take this anymore you know you Moshe you you talk to God and then you talk to us then chapters 21 22 23 are the mishpatim themselves and then chapter 2 before we come back to a monor har kind of discussion and that whole sequence you know how do things work out is something which the other commentaries do talk about in depth including Rashi who essentially says chapters 19 and 24 happen the same period of time that those need to be overlaid so leave that for a moment over here it says which Mish well apparently the ones that were said in the last three chapters that's the easiest interpretation which is what the r says yeah okay whatever God said so they're saying we will do what they already heard now that there is room for question there what is the that mosha just now wrote and various altars are built offerings so all these offerings are brought by the way remember it said and you will MOS God said to mosha that they will know when they serve God on this Mount and serving God apparently is aod aod is Corban this may be the Fulfillment of the serving God on the mountain and that's the way that a number of the will understand then something else in now there's two things about this one one is what is it and two why is it called saer Brit the word Brit means Covenant so guess what there's a covenant taking place over here next question is what exactly is a covenant and incidentally everything that we saw a moment ago taking the corbon note and taking the blood and the sprinkle blood they're all most likely part of the Covenant which are being described over here but nonetheless we have a book which is being described and that is this saer hit read in front of the people and the people said which by the way completely ruins nishma right we we prefer to be completely floating out of context without anything else and do again like the midash the various Nations you want the Torah everyone else says well what does it say and then no no and no and no and no nishma well nishma comes after some information has been conveyed and I guess we need to know what exactly is in this safer so yes we've done this once once before if this sounds familiar to some of you Rashi will make Rashi will Embrace that Kamar that they said nishma and there's no real context to it Rashi will allow that the people know what obviously they know and that will include the MIT and include whatever were said by and because that was pre you know history as it was and that they know um Rashi would also allow that the safe that was written the safeer a Brit is actually the Brit that was formed between God and the aote which means that's the Brit that we're talking about God is fulfilling his side of the of the Covenant over here but what Covenant it's a previous Covenant on the other hand the ramban is going to say well there's a conversion taking place this is GE this is conversion for conversion you need there to be Kabal mitzvot acceptance of mits by the way you don't need you don't need to know Torah right you don't have to learn all of T all the all of all of the r all the in order to be able to accept the mitv you can't say here's the point you can say well I accept those seven but I don't like those four you can say I reject any MIT vot but you don't have to you you would teach somebody wants to convert generalities specific things but not everything the ran is going to say so what did they accept well they heard now the ran everything is in sequence so they heard chapter 20 what's that they heard the assar they heard chapters 21 22 23 because it just said mosha taught them the MIM so they learned a lot of the Mish and they say isma now which means there's a conversion taking place this Kabal mitzvot so while Rashi is a bit more Roman antic perhaps and therefore they just they haven't really heard anything the said no everything's in sequence and therefore they heard everything but there's still another interpretation that we need to get to the in Source number seven in a certain sense this is going back to the izra and going back to the rash comes from the to school so he's influenced similarly just you know from the like the benzar influence by the way those of you don't know the Benz of course is from Spain but he did travel over to France and he was was completely blown away when he when he learned the rash Bam's approach and the ibenz himself were at least two different versions of his commentaries and he can find them there was one that he wrote in Spain and one that he then rewrote afterwards and there's even a third commentary of Ezra that was written by a student after he got to England and the most notable thing about him being in England was that he talks about Mak and the London Fog never understood this before till he saw the London Fog anyway writes I know again he's back in the beginning of which really is a lot like what thez said as well and so he's just going a little more specific all really was oriented right so so the last two the topics over here have changed by the by the way is it really changed you the way that we've articulated this in the last couple of weeks has been we've moved from a micro place of kadus the mishan to a macro place of kadha er Isel which means that's really the surprising end you know fikra has a surprising end that's the surprising end it's not just it's not just that we're going to enter the land of Israel and there's one little place that we need to be holy in that little place no this whole country needs to be holy and as we were moving really from the middle of VRA we learned about all the laws of kosher we learned about the laws of I'll put it this way the laws of the kitchens and the laws of the bedrooms right there's kadou in those places as well so as much as maybe we would be very tempted to say no you just need to have Holiness in the shs let all the Holiness stay over there or even better now older shs one place one mishun that's what we need for Holiness part of the development of yra was no Holiness needs to take place in lots and lots of places and ultimately will permeate our lives but there's more than that the land of Israel is a place of Holiness and therefore that's where the book moved towards and if you again if you're really paying attention now to the B Shore he is identifying that the similarly is going to sayah and now thei just now gave me a headache the reason he gave me a headache is now I realize that everything I've done till this point has been superficial because now he had now now he's just taking us to a whole another place and I'll I'll lookl give me one more second still I'll give me one second and and he took us to another place because now when I say Haren I have to ask myself another question does Haren mean when they arrived at the mountain mean that was all the way back by rodes doesn't mean you know is it the first of the month the second of the month the sixth of the month is it right is it when mosha goes up the first time when mosha comes down the first time when mosha goes up the second time when mosha comes down is there a third time according to Rashi does this mean when he comes down the which means heri great because that's the location now give me the date which means when does this happen so I'm going to say it again now look what the says whenever it says it's before mosha came down with the second on and this was given after the S were given I'm just going to say is that now you realize that there's so much more that we need to be thinking about and I'm not explaining this as much as we should why they so he essentially goes in the opposite direction and says no because the laws of schm and yova actually are also connected to Kim so even though they're said before they're put here because the kohanim are involved in this part as well and there's a lot more to say here including he quotes the Rashi and everything will be more complicated so it's a very look first of all it's a very good question secondly you're getting ready for Shu I see right if you're going to start asking shu's question she has to start getting the cheese cake ready this uh this goes together not no just make it stronger not only is the place not mentioned also the date isn't mentioned we do math and calculations and we're all convinced that but I'm saying it it's it seems to be that Torah is transcendent Torah is not limited to one place and now you can go back and talk about the you know the beta mikdash versus all Isel you would be too tempted to say oh it's such a holy place no every place becomes holy afterwards the midrashic way of saying it there's one great midrash that says that the Holiness of sini was actually God took a little piece of of har ripped off a little piece like when you would separate kalaa separate kala from from do and he took that spiritual DNA of haror where the bet mikash is and he puts it over there and there and by the way this this then goes to the whole mystical interpretation of the ramban of of saot and that is that the Holiness of seni then gets moved to the mishkon and then marches to Israel and eventually returned to its proper place which will be by the by the betam mikdash Yeah so I have a question that hit me that the all those uh all those sins of uh you know sexual sins that we read about in v it only for Israel or it some people apparently think so anyway mean in Israel what about these laws that popped in no what it says is that these that the lands won't tolerate these laws and it doesn't say though that these laws don't apply in other places as well so now now now now they you got them all worked up now let's go back and I I want to look at the MTA which actually will entertain various possibilities theila is back by the way there's a couple places in M that has similar things this m is all the way back inot parro but it's on the verse that we just now mentioned which is in Mish where Moshe takes the safer habit and he reads it and by the way again what's the response to name but we're not told what exactly they read like from where from where they're reading meaning what is the content why is the content important what did they say about so he says essentially that everything everything till this point and I want to go back to bit because that would explain and I said this in passing that's why it would be safer her Brit which me the foundation of the Brit is going to be the aote and therefore the saf or H Brit gives context why is God chosen us of all people because word descendant yov which means that's the context over here that is the Brit then therefore this is the safer Brit so opinion number one is safer Brit is essentially bit but it's not just bit it's the two sides of the right one side of it is written there back in Bri and the other side is that we were slaves and we came out and there and therefore we now have context exactly where we are up to and why we're here and why we're standing at SII so that's number one re om re om kulan now if I had to you know put this into a box to explain this this sounds a lot more like the ramban this again the first opinion Ros Yuda was one really one of narrative what's the narrative The Narrative the Covenant was drawn this is about all the Commandments which God gave so this is cabal mitzvot so therefore when the ramban will then Express that there is essentially a conversion which is taking place for the Jewish people and there therefore therefore necessitates so now you realize that really goes back to this opinion in the and that's why he's focusing on Old way again you don't need to accept old but he just when he says I'm not sure how technical he's being I I would understand this as being that all the other mitzah that were said till this point because why part of it is because of the next opinion which is going to come up and that's RAB isma right now by seni byi by seni when we when we say Nas isma that's Kabal mitv again see that's the problem when when nasma just is standing by itself then what exactly does that mean you could argue it's Kabal mitv but if you actually heard the it vote and said meaning when you say n we will do what are you doing right what are so you say oh that's depend on the on the nishma it's not as simple third opinion is r and and and now 45 minutes into the class we're finally going to figure out what was happening what does it say in the beginning this is a very funny beginning what beginning what's he talking about the beginning of parar right that is the beginning of Bahar that's where it's said by they said no we accept this I'm going to explain don't worry once they accept it then M poured the blood meaning this is done this is done this is done but stronger language you're tied together this is bound together you're you're that's it you're stuck in this and then tomorrow you're going to go and accept everything else but what is it that according to they just now accepted now no no much better than shita yes sh which means in there was this whole list of things if you don't follow the Mito this will happen and this will happen and this will happen and this will happen which means he's saying is that it's not just oh yes we're going to celebrate now fill in the blank of the nice Mitzvah what are the consequences which means what are the consequences of not keeping it which means what exactly is a real contract you go in your rental you still renting you go in your rental place what does it say in the contract okay you have certain rights but if you do this this and this and this you lose your right hand you move to raap ches right that's yes yes yes it's like one step like on the way to Exile no you tell the kids tell the kids we're moving in that's it we're coming this is not about you let's let's let's come back over here I feel your pain so no no but the point the point is that what R isala saying is that they accepted the rules of the Covenant which means if you keep this this happens but if you don't keep it this happens which means this keeping the Covenant or this breaking the Covenant the these are the rules of engagement which means according to him the safer hits what is the content of the safer it's the and the it means do you accept upon yourself that if you don't keep these things this and this and this and this and this will happen and the people said nishma by the way that just completely takes na nishma to to another place but I am not you making any of this up I'm reading the MTO theil is really quite authorative uh Source you also now realize that when Rashi said oh I'm going to go to the med go to the T and explain what Bahar means okay that was one way you could have done it you also could have gone to the MTA over here and had have presented this in a completely different way because this this is essentially what the Mikila is doing and it's telling us that this whole end game over here is necessary over here in VRA on the one hand but is also necessary now the one who's going to take everything I already told you thei took this to another place the ramban is going to take this to a whole another place as well and one of the things that you see is that ran over here is is really long he's going to quote he's going to quote Rashi and then and then in like the fifth line or sixth line at the end he says lash and Rashi quotes Rashi right and nothing he said Is Right like just like just erase that and he's going to argue because again Rashi took everything to a different place and the whole discussion of of of of shmita and mitzvot in general and the two lines from the bottom he says now he's moving instead to the Ezra now izra is going to tell us that things are not in proper sequence will the ramban accept that or not accept that I told you he could now you realize that he's understanding you know the sorry he's understanding Ezra like R isma he's understand that's what that's what he meaning once you're taking it back and putting it there meaning the sa for is now you realize that's R's opinion so and by the way that's fine that works and it's mentioned over here because these are the rules of engagement the rules of living in Israel but then another third line he writes the ran again not a shock he says no I think everything's written in the right chronology and this is really the right place he says let me explain and and now he's going to get into what I already pointed out that took us to and that is this issue that Moshe goes up more than once doesi mean before Moshe goes up voice comes from CI does it mean mosha goes up on the mountain the first time does it mean he goes up the second time by the way what's the big difference between the first time and the second time well oh wow that's great how you skip that that's that's that's fascinating straight to forgiveness there was something they needed to be forgiven for oh yeah oh no no no no no that that's important no no that's important no listen you know I'm I'm a ventriloquist ultimately I have to get you to say the right things here the they broke the bridge they broke the Covenant which means now what exactly is the implications of breaking the Covenant could God now say at this point listen I kept my side you broke your side right and and and that's it right right meaning meaning so so again he's he's in the middle don't worry we didn't finish yet he's just raising now the issue that when it says b what does it mean b so we again we've already seen thei start to go in this direction and he say no I think everything's right but you have to keep some things in mind one of the things you need to keep in mind is that they broke the Covenant already which means when we say habit the Covenant which Covenant are we talking about are we talking about the Covenant with the aot are we talking about the Covenant that the that the am made before theel are we talking about perhaps some kind of a New Covenant which is made after theel I'm just pointing out that everything got a little more complicated and you were correct to say oh they were forgiven no no before they're forgiven they sinned and that's exactly the point they sinned and they broke the Covenant so now we're talking about a covenant so now everything just got a little bit more complicated now that that's really what nor is going to get into over here is saying is how now how do you now create a covenant after Covenant has been broken it's both no h is certainly a place but I know it's a place but but but it's also the question of timing comes in over here listen all of you could you could try so now the question is going to be what happens what happens to this Brit after God is claiming they broke it okay you can lawyer for am Israel but God is claiming they broke it and and I'm going to say it again the ramban the ramban is looking at this section over here by saying yeah we're at the end of Aika but we're had a real interesting ride to get here and let's not forget the various things that have taken place because everything has to be taken into consideration over here and that's really why they're in Bound us so long because there's lots of twists and turns unfortunately that took place or maybe some of them are fortunately because even after we took a really bad turn we were able to somehow get back on the road so let let's read let's try to read a little bit more and see how far we can get I am in the third line of the I'm in the fourth line of the ran on page three he goes let's explain he just gave us a time in the beginning of the 40 days mosha wrote for again for the everything's in the right sequence so he's even saying that this is the beginning of those 40 days because they were already said because again everything's in sequence chapter 24 happens after 21 22 and 23 and after chapter 20 and okay so that's exactly what I said before that that's that's what the ran now is claiming that as soon as as they s with the with with the agel from God's perspective the dbro were broken right the first and the second were broken and that right I'm God to get of Egypt and don't have any P any other images and they broke both I know some people don't like that term but he's saying is that now there was a necessity to create a new covenant why because the first now we again a contract is broken let's make a new contract which is going to cover all of whatever has happened and that's why it says in which is right after the so don't move away from that again saying this so again the raan is great the raan is always great but the raan is great because the raan has everything open in front of him I'm not I'm not comparing him with anyone else I'm just saying the ran is exceptional because he does have all the pieces in his mind all the time and he doesn't miss anything and over here he's saying oh just take a look because the word bread and that becomes much more convincing let's continue God wanted to be more severe which means once he broke the first one now we're going to put in all kinds of really good legal language of consequences of breaking it the second time and then then therefore it continues which means your obligations include everything that was said before so this therefore it's on top of the previous brid it's called which means everything from before is still upon you even though you broke previously which means he's saying no that things are more complicated because there was a first brid and now there's a second brid and the second Brit includes the first Brit and I'm going to say it again you realize now that the ramban is sticking to his guns that everything's in sequence he doesn't see over here a specific reason that he has to deviate from that I'm saying again he could do it in this case if he needed to right in the first 40 days again everything's in sequence so what what was Moshe commanded when he went up the First Time chapter 24 is followed by chapter 25 which is par truma truma and so on so what happened content of the revelation of the first 40 days talking about the Mish and when mosha comes down and that's going to now be by chapter 35 mosha 34 mosha is going to come down and then he's going to tell them to go and build the mishan which means that's really what was communicated the first time when mosha comes down the second time he's going to command them that which was told to him when he went up the first time because again everything is included even though there was a need for a new contract or a new agreement a new Brit but all the obligations are still there and everything Remains the Same and we're skipping a little and that's when they started build the Mish and by the next paragraph and he comes and he said and now he says to them now this is what God said to me then right this is what God said to me which means R is saying another thing don't get confused in sequence of the Torah because we had a problem just to be clear about this God talks about building the Mish 40 days and 40 nights when mosha goes up the first time at least according to the ran according to rash M because nothing's in the right sequence so he teaches him about the Mish mosha comes down does he tell about the mishkon then no what's he doing right then he's trying to get forgiveness for the golden calf so there's no time to talk about it so when does he talk about it he talks about it when he comes down the second time so so now again all obligations all commandments they're still in play there needs to be this new agreement but he says oh sh yo that God had said to me previously you know up on the mountain so therefore it's not that things are not in their proper sequence it's a question of God speaking to mosha and then mosha speaking to the people so this essentially a two-part process taking place over here what did we say just one second just one second just one second um okay and then the new Commandments which are given are going to be given with the punishments as well and therefore that's now which means all of this is at this point so therefore the curses of are on what was previously said by parar where there was no opportunity to say it before and so he's not cutting up he's trying really just to show you how everything flows properly I I I I just want to add a couple of more things here and he says there's no necessity now to do the whole thing again with and the blood they now accepted the original Covenant together withot so while reab says that what was the saer Habit it was with all the curses and that happened then before the first time the ran is saying yeah that's what happened but that's what happened the second time the second time they're accepting what was said the first time but now they're accepting with all the consequences so I'm just saying is that Raman is really going in somewhat of a different direction over here and because that entering to Israel is going to be dependent or staying in Israel dependent on this that's why that was added in I I want to say one more thing about all of this because I think there's one more element which was not articulated we're going to say this quickly because we don't have a lot of time right now I I said this a number of times in passing and I and I said it deliberately that there was one other Brit and actually if you paid attention nobody really said it and that was there was one other possibility for Brit and that is the aote and I teased that into that approach that said oh they read you know all sa for bit I said yeah it's the it's the Covenant no he didn't say that as I said I was somewhat helping along the way the aotter mentioned in shimode a number of times when Moshe gets even before Moshe Gets By the way before mosha gets to the SN the LA almost the last thing right before that in Source 11 at the end of peric it says right there's a new king and the new king enslaves them even more God hears their cries see that's where it is it's right there in the Torah and God remembered the Covenant that sets the stage for the next chapter which is what that's that that's when God reveals himself to mosha and that's when The Story begins right that's when the whole story begins but there's context to the story the context is another Brit and what is that Brit the Brit with the aot later on in Perl right when Moshe will God reveals himself to right and and gu that's the context the context is what was just stated right before that there is a covenant which really means there is a contract you can say signed not signed and therefore part of this is like the top of the next page and what's the Covenant that you know you they're doing their time in terms of the enslavement and now it's time for me to keep my side of this and to bring them out as as not just as free but bring them out to the land of Israel in peric doid again we're going to have this being articulated will they believe that God appeared to mosha again all that is context Again part mentioned and the is right again this is this is God's side of having to keep this contract again contracts have two sides you get to Source 15 that's the we mentioned so what happens by the so one thing that mosha argues is well it's going to make a what are the what are the non-jews going to say and then you have a contract which means again you want to go back to being a lawyer motion now is being the lawyer he goes great you have a contract and two have a contract by the way God can now turn around and say well you broke the contract or how many of them broke the contract what percentage should no longer be a part of this how do we deal with this do we go after the majority how do you proceed further but moshe's argument back over here is but there's a Brit there's a contract then you go through all ofra and you know it's not mentions once then allra what's not mentioned once is the aote no I'm it's that is a meaningless comment to me why is it meaningless because it wasn't necessary I'm not going to go and and get a new career as a Biblical critic and say well the author of aik If you want you was not familiar right with P the Priestly code was unaware of the Patriarchs and so on it's completely irrelevant to me because it just wasn't necessary along the line there was no contact but you get towards the end of and we broke the contract so now what happens when we broke our contract with godod we amra broke our contract what happens now so it tells exactly what happens now now and we're not going to read through the entire to because it's depressing and but you then get up to you treat me with indifference I'm going to treat you with indifference him are going to take you to a land of their enemies by land of your enemies means and then you'll be a victim of anti-Semitism and that's going to cause your hearts to break your your uncircumcised hearts and then something will somehow be fixed because then God is saying even if you break this completely I still have a covenant with your ancestors and therefore at the end at the at the at the end of the day that original contract still stands and even though you mess everything up and then it continues now let's let's look at the very conclusion of this chapter I will remember that original contract so as I said there is this other part once you're talking about the Brit and as I said that has to be read you know weaved into this as well so essentially the end that's really what we dealt with today the end of VRA this Bahar section of what are the implications of this Bahar section which means it's not a story unto itself even though there's like these brackets over here from the beginning of Bahar to the end of botai but now how do I fit it in so now you realize it's complicated except for Rashi for Rashi nothing was complicated the question wasn't there Rashi the magician makes everything disappear and everything is simple and everything is understood and then you start looking at uh all the other commentaries and they all come to like this one conclusion this is not easy this is not simple once you talking about Haren there's the place there's the time which time which contract which Brit the original Brit the later Brit the middle Brit after they send before they s and now you realize that all of this is much more complicated including that wonderful approach in the and now you have to understand it that wonderful approach by in the med that says what's the safer Brit well what Brit are you talking about well those were willing to go oh no it's the brid of the aote and you saw why one can say this or how one should understand that or you can say no sa for a Brit it's written by the end of these are the rules and now now now decide what nishma is is nishma that we are just saying oh God promised to everything is great and you know we're in on it or is nishma we heard all the consequences and we said yeah we accept upon ourselves all this as well or is it just we accepted some of the Mitzvah again it completely changes what nishar is I once said it like this that according to one approach Nish becomes like a marriage like aish marriage like a sh you never met her before yeah isma you you jump into it or you can say no it's more like marriage you dated know and you know what you're getting into you know some of the MIT or you can say that it's with all of these uh it's a prenup it's a prenup you don't live up to this these are all the consequences of not living up to it so now you can choose which one's more romantic a prenup is also very romantic and sometimes people don't understand that that uh that God you know it's it's also romantic and saying that if uh if things don't work out this will be the rules of disengagement but it's not romantic when we're talking about disengagement with God there we want there we want there we want to remain engaged