Parshat Behaalotecha 5784 (2024) By Rabbi Baruch Taub

Okay. So, I have three items today. And I have something else just in case we have a little more time, but I don't know if we're going to go through, but I saw something very special before Shavuos. And not really on the parsha, but it's it's on the parsha of every day. So, we'll see. If not this week, we'll do it next week. Okay, the first piece is from Reb Yaakov Kamenetzky. Um Posuk says Uh this is at the end of the parsha, right? A lot of things. Balak is a pretty fairly long parsha. Very long parsha. You have a number of a number of things. You have the menorah. You have Vayehi bin Soharon, a separate little parsha of two psukim. You have the Sanhedrin. You have Nevi'im. Um the end of the parsha, you have the mitzvah with Miriam. So, um we're going to start with that. Vayomer Hashem el Moshe So, uh Aaron M- and Miriam and and Aaron, Miriam spoke uh inappropriately to Moshe Rabbeinu. Right? Um and as a result of that, Vayomer Hashem el Moshe va'avi'a Yorok yorok bifneiha halu tilkalem shivat yamim. Um W- W- What happened is she Why did she criticize him? The Torah doesn't say it. Rashi explains it. It's a sort of tznius of Torah. Just says that she was acted like a She acted in- inappropriately. But what she did was Moshe Rabbeinu and Tzipporah had separated from each other uh to have a marital relations, and she felt that was wrong. And how do you do such a thing, right? So, um she really should not That was very inappropriate. A pure is Rashi, so Vayomer Hashem el Moshe, so Hashem said to Moshe, so he's going to punish her. Um Lavia Yarak Yarak b'faneha, if if somebody spits in the face of their father, disrespects their father, halo tikaleh shiv'at yamim, they have to be put away for 7 days. We have to punish them for a week, right? Um so, Rashi explains, what was he saying? V'hi Mavia her law panim zafot, if a father's upset with his daughter, halo tikaleh shiv'at yamim, so she's punished 7 days, kal vachomer, all the more so, uh a fortiori, l'Shchinah, you insulted the Shchinah, right? You went You said something very inappropriate that you shouldn't that you to the verse of, right? The sense, right? Yud Daled Yom, should be 14 days. Ela But So, why was she only set put away for 7 days? Ela dayo l'avo min hadin l'iyot k'nadon. This is a famous uh um concept in the Torah that when we learn from one thing to another, sometimes you just even though you could say like 7 days for uh father to a daughter, but a daughter to a daughter to a father, or a daughter insults the Ribono shel Olam, speaks inappropriately, right? Should be 14 days, but let's just give her the what the father gave, you know, uh the punishment from the father, right? Um Af pnei zivutah, tisager shiv'at yamim. We'll just put her away 7 days. L'churah, he asked a very simple kasha, a very complicated kind of thing, right? L'churah lama haya lo l'ari, what Better Okay, sorry. So, he's asking, why do you have to go through jump through all these hoops here with the 7 days, 14 days, and then anyway it's going to be 7 days, right? Why take this long road? Why go? Why go? Why do you have to do this whole thing? It's 14 days, but I'll really make it 7 days, right? 7 to 14 to 7. Why didn't he just say to put her away for 7 days? Close put her away for 7 days. Why didn't he just say to put her away for 7 days? Close put her away for 7 days. Why didn't he just say to put her away for 7 days? Close put her away for 7 days. Why didn't he just say to put her away for 7 days? Close put her Close put her away for 7 days. Punishment. And then she can come back to the people. Why why why why why do you have to do this for? What was the necessity of going through this whole process? So, I want to suggest Jacob says truth be told the Torah says afterwards the Torah says afterwards the Torah says afterwards the Torah says afterwards the Torah says afterwards the Torah says afterwards the Torah says afterwards Aaron says to Moses be a donor Please please with his brother I'll not obey you I will not obey you I will not obey you I will not obey you I will not obey I will not obey you I will not obey you I will not obey you Don't punish us for the sin that we committed, right? Because see Miriam spoke Miriam spoke to Aaron and they both spoke about it. So, it was not a good thing. So, Aaron says to Moses please what do you don't punish us for what we did to you what Miriam what your sister and your brother did to you, right? And afterwards the Torah says Moses and Aaron Moses cried out he cried out to Aaron um uh Aaron said more the shortest prayer recorded in the history of the Torah God heal her Please God heal her, right? She was given for a week she was given leprosy for a week period. So, heal her for heal her please heal her. But, Aaron said please what are you punishing don't punish her for what she did to us, right?" Hurry Aaron lobby cash machine on my college borough. Aaron did not ask forgiveness from God. I love you motion. He asked forgiveness from motion. What what's that all about? Why why was that why did he ask forgiveness from from motion? The higher issue how you savoring. Because they assumed Shah hate this this speech this lotion horror that they spoke with each other in the inappropriate way that she spoke to motion. Um Shah hate me Kevin Shah who been a dumb luck of a hero since it was between people. Ain't lamb broccoli vacation machine a bill but they they he only had to ask machine love from motion rabbinu, right? When we came and she eat ballet motion a machine. But motion down to a machine by a duh for Miriam. Right? Kale now refer now love please healer. How are you looking at a camera? This is proof positive Shah machine love him all for water that he was my plan his covered. It's not about me. He he said, you know, you forgive you. Excuse me. Instead of saying I forgive you, he went and down into college borough who and said, "Please forgive them." So that's also requires as well. We have to understand what that's all about. He asked forgiveness from motion and motion didn't answer him. He went to sham and said, "Please forgive them, right?" Right? And that that the whole beginning this is going to answer the whole beginning that jumping through hoops with the 14 7 days of father 14 days for a daughter and then back to 7 of a lot of college borough who face loss beer. God wanted to explain. Keep going machine a photo. You sin against an Adam you sin against the rabbinic Shalom. She is so bad Adam the cover a row. The fact of bein adam l'chavero, hanu basher hanu tze- tzelem Elokim. What's the What is the aveira of sinning against a human being? Because a human being is tzelem Elokim. A human being is created in the image of the Rebono shel Olam. That's the That's the sin. You're You sin against a human being, you're sinning against the Rebono shel Olam. U'chemo shebe'arti l L b'parshas Noach, as I ex- He explains in parshas Noach, story of of murder, gabei rotzeiach, concerning the discussion of a murderer, dichsiv, it says about a murderer, shofech dam ha'adam ba'adam, a person kills a human being, damo yishafach, he he has to be killed. Ki b'tzelem Elokim asa es ha'adam, because man was created in the image of God. So, murder of a human being is not just murdering the human being, you're murdering the Rebono shel Olam. Right? So, you see that there's a there's a a blending between mitzvos bein adam l'chavero and mitzvos bein adam l'Makom. It's all one. Hari dafilu retzicha atzma, even murder, amra Torah, the Torah says she is sod ha'isur, the the the the foundation of that that terrible uh murder is the worst, right? Who mitnei'asheh tzelem Elokim bara es ha'adam, is because this man is created in the image of God. He is an image of the Rebono shel Olam that you've just killed. V'chivan shekein, and therefore, chato l'Shchina, therefore, you sinned against God. V'tzarich l'hamtin l'fachos shivas yamim. So, you have to be punished for at least seven days. That's That's He's answering now why he had to go through this whole business at the beginning, Rashi. V'chein to be met lashon hara. That's what lashon hara is. Show the hara ben Adam la haveru. It's between man and man. Vafal p came that notwithstanding Amar Azal, the rabbis tells in the Gamorah show cofair be car. Lashon hara is cofair be car. It's like um you know, the three cardinal of errors, right? It's listed together actually. The Rambam says the three cardinal of errors are terrible, but lashon hara is even worse. The came Alimay not be not stuck out gives another example. Someone who closes his eyes from stuck out. Are you co-over at home? Says the Gamorah says he's he's like an idol worshiper. Right? The E of Shala flee ben Adam la makom shuben Adam la haveru. You cannot distinguish between relationship between man and man and relationship between man and God. The duke of a vein to say a cargo doll. That's this is a major a major idea. I would just add to this that when it comes to Rosh Hashanah right? When we we ask for forgiveness right? Part of the process of Rosh Hashanah is re to we have a vero is asking Mahila, right? You have to go to the person, you know, I've often said we live in an age now. Anybody get emails asking for forgiveness? Right? That's really the the chicken way out, right? You know, you send an email, "Please forgive me." Right? Please forgive me. That's really not what what Mahila is all about, right? But there's a fascinating Rambam. Let's say someone did something to someone and he passed away. So the Rambam brings a halakha. What are you supposed to do? You have to take a minion of people and you have to go to the caver. And you have to say the following. I'm not going to tell you the whole thing, but you have to say the following, the Rambam says. Hatati la Elo K Israel u la Ploni. and to so-and-so. Right? Fascinating. What's that all about? What do you mean I sin to God and I sin to this fellow, right? And he's nameless. It's not important what his name is, right? That what's the Rambam saying? But you sin by speaking loshon hora, let's say whatever you did to that person, you sin to the Ribono shel Olam. And we even deemphasize that we don't even bother put the name in. Because why it's it's really a question because until that point the Rambam speaks about if chaveiro, chaveiro if you sinned against chaveiro and chaveiro died, you go to the Beit Olam and this is what you do and you and all of a sudden that's not a chaveiro anymore. She says the anonym- the anonymous person, right? Whatever his name is. But you see here from this Rambam that the whole process that you have to go through before Yom Kippur is asking for forgiveness to God to Ribono shel Olam for a sin bein adam l'chaveiro because they're blended. It's all the same. It's all one, okay? This next piece shouldn't have been there. It's from the next piece from Vayakhel. Okay. Number two from Rav Schwab. And this is going to be on Vayehi binso Aron, as is the third piece as well. So, we have here famous two psukim. Vayehi binso Aron vayomer Moshe when they carried the Aron vayomer Moshe Moshe said "Kuma Hashem, God please rise up va'yafutz oyvecha spread out your your enemies" and then uv'nucho yomar and then the second pasuk so one is said when we take out the Sefer Torah, one is said when we put the Sefer Torah away. Now, it's interesting that we've years past we've discussed this. When you look in the Chumash you'll remind yourselves that these two psukim are divided by two upside down nuns. Right? And and the Gemara says that this is a parsha bifnei atzmo. It's a separate Sefer of Torah. So really there are seven books of the of the Hamisha Chumash Torah, right? Because you have in Bamidbar, you have the the the break, and then you have the first half of Bamidbar, let's say, uh half, but until but this part in Balak, then you have these two pesukim is another safer, then you have the end of Bamidbar is another safer. So, you really have seven seven seforim. Why the inverted nun? There are a lot of answers. One of the I think with the the most significant reason is that this is not the place for this whole business. Um it's 50 parshiot away from where it really belongs. Nun is in gematria 50, right? However, let's see what he's talking about now. The Gemara she quotes the Gemara in Shabbos. Tanna Rabbanan Vayehi binso Aharon, the Gemara is talking about these pesukim. Vayomer Moshe, parsha zu asala Kodesh Baruch Hu simaniot. The Ribono shel olam made signs separating this parsha, these two pesukim, from the rest of the Torah. Rashi, lahavdalah min hasmuchot lo. In other words, to separate it from what's before it and what's after it. Why? Milim mala, milim mata, from the right mitchelo besof. Why? Lomar, to teach you she'ein zeh makomah. This is not where it really was supposed to be. But he wanted to interrupt something, put something in between something. The love bahalichot masaot mishtolel min We're not talking about the journeys of Klal Yisrael, right? That's 50 50 parshiot away, right? So, why is it mentioned here? This should be mentioned when they were traveling, right? When the aron is traveling, we pray to God, remove our enemies, save us, right? Velamah katva khan? Why is it written here? Kedei Here's the answer. Kedei lahavsik bein puranut harishona lepuranut shniya. To separate between the first calamity and the second calamity. To separate these two calamities. What's the second calamity? My heat. We complained. We complained about the month. We wanted food. We wanted meat. And the gave us meat quail to eat until we couldn't eat we couldn't eat it anymore, right? First he brought down a fire but and there was a terrible tragedy. Many people were were taken away, right? What was the first What was the first calamity? Which we know we're just this is really a post and so is the next one really a post idea. Right? They turned away from God. What does that mean? Commentary We shall measure. This teaches us. They ran away from Mount Sinai. Very I think we mentioned this a few weeks ago. They left they ran away from Mount Sinai like a child. Like a child that runs away from school the last day of school. Today's the last day of school here, right? For elementary school, right? So how does a kid go leave school? You know, gone. Right? Gone in 60 seconds, right? We left Mount Sinai like a child runs away from the last day of school. He really runs away. That's how we ran away from Mount Sinai. Three days later. Right? Over the page. Oh. No, no, no. Sorry, sorry. Go to the column on the right. Sorry. It's still on page one. My mistake. Column on the right. Shalom Har Sinai. So, they learned a great deal of Torah on Har Sinai. Obviously, they received the entire Torah on Har Sinai, right? I'm Har Sinai. Har Sinai said, lonely smoke So, these are the two things, right? They complained. They complained about the food. They wanted meat. And they complained uh then they ran away from They ran away from Har Sinai. So, now why interrupt with these two that are out of place? I'm Har Sinai. Lonely smoke on the planet. We don't want to put the calamities together. We don't want to put these these two calamities together, right? That's the Gamara. We have to have We have to understand. Indian I have sick pain chronic What Why Why do you have to separate between calamities? What What's the What's the idea idea of that, right? Vinnie a martial The this idea shall be right in the middle of it that this crime of was they ran away like a child runs away the last day of school. London teaches us we must adapt the day. I'm a martial and we have to be so careful about the that the says to me Har Sinai Har Sinai that they ran away from Har Sinai, right? She ain't it. She bought Korea Har Sinai the same Har Sinai. Why is Har Sinai called the mountain of God, right? It's a name. Why is it all of a sudden just called the mountain of God? It's It's name It's personal name is taken away from it. I had a martial and we have to be so careful about the that the says to me Har Sinai Har Sinai that they ran away from Har Sinai, right? She ain't it. She bought Korea Har Sinai hamishkan, but after the establishment of the Mishkan, Har Hashem sham makom ashrat hashchina, where now the the place of residence of the Shekhinah now was moved from Har Sinai to the Mishkan, right? Kvar lo haya Har Sinai Har Hashem. It's no longer Har Hashem. If you read the article I wrote in Torah Tidbits, we talked about this, right? Okay? And if you didn't, too bad. Okay. You're not missing anything, okay? Shekvar nistalka misham hashchina. The Shekhinah already lift left Har Sinai, right? No more kedusha to Har Sinai, right? We spoke about that a few weeks ago. The Ramban holds it's a mitzvah d'oraita to remember Har Sinai, but the other Rishonim don't hold that way, right? We're not going to go there, but but the Shekhinah was taken away from Har Sinai, right? We don't We don't even know where Har Sinai is anymore, right? Ulechein hutar ha'aliyah alav, and therefore you can now even climb. You want to just climb Mount Everest? You don't have to, you can climb Har Sinai now. No problem, right? Kidei khteiv, it says bimshoch hayovel heim ya'alu bahar, they actually climbed up onto the mountain, right? V'dino kahar bein harim, Har Sinai is a mountain like any other mountain. Gemara Tinyanus Gemara Beitzah talks about that in two places. Bimkein lama nikra od kan b'shem Har Hashem? So why is it still called Har Hashem? If it's no longer the Har Hashem, why is it called Har Hashem? V'tzrichim lomar, we have to say, sheratzu bnei Yisrael, what the Jewish people wanted to do, sheyisha'er bahar bikdushaso, that the mountain should maintain its kedusha, Har Hashem, v'lo telech hashchina imahem, and the Shekhinah, you know, you just stay here. I'm I'm out of school, right? I'm out of school. As I said, today is the last day of elementary school here in in this country, right? So, you stay let the Torah stay in school, right? But uh lo telech acharei ma'am, but don't follow me, right? Now it's summer vacation. You know, I don't want to think about about Torah, right? You stay there, Ribono shel Olam, right? Um dugma ha tinok haboreach mibais asefer. This is this is the moshol of a child running away from school on the last day. Ve'eino rotzeh she hamelamdo yeilech acharav. He doesn't want his teacher to follow him, right? Lelamdo, to teach him. Amnam, truth be told, akati muksha, there's still a question here, harei lo matzinu she'einu anshu Yisrael al yetzi'asam ketinok haboreach mibais asefer. They weren't punished. They weren't punished for this. You don't see a punishment for this. Vayei apanu. So, what's the calamity? We were not punished. It was a calamity without an onesh, which also requires explanation, right? Now, over the page, on the right hand column, okay? Venira it would appear she'a Torah melamdeinu, the Torah is teaching us she'ahoil she'ashayach inyan poranut belo onesh, there's such a thing, this is a chiddush. There's such a thing as calamity without punishment. There's such a thing as doing something wrong and there's no punishment, right? It's kind of he's going to say there's two dinim in punishment. There's two concepts in punishment. There's a a something you do wrong and then there's a punishment, which is separate, but there's also something you do wrong and there's no external punishment. What's he going to say now? Ki hacheit be'atzmo hu onesh. The sin itself, the misstep itself is the punishment. By putting us in a circumstance without Torah, we are we we realize later we punished ourselves. It's the It's It's a calamity without punishment without an external punishment. It is the punishment is ingrained in what we did in that moment of calamity, right? Let me give you an example. When a person reads Shema Yisrael you should love Hashem with all your heart. He's saying the words. He's not concentrating. He doesn't feel any love to the when he says it, right? How does the judge that statement? That feel that he said how how do we look at it? When you look at his situation when we start to analyze let's analyze this this guy who's saying and he's not thinking about it. The heart of the head the head is that he shall mainly bow that his heart suddenly was self he was too self-absorbed, right? To think about coming close to the that's the calamity. Right? That's the calamity that he did not get close to the he lost that moment. Woe to this this shame. That a person has in his heart a burning love of God he lay even and doesn't and he doesn't rather than than having that fire of that love feeling in his heart he has a a lay even. He has a stone of heart of a Right? That's his punishment. He created this punishment. Now I have I have to deal with the fact that I have a heart of stone. And how do I get rid of that, right? Eventually he's going to realize he's going to on Yom Kippur maybe if he can't wait do it earlier, he's going to realize I got a real problem here. I punished I have a punishment. I punished myself. When you say by Kabbalah Shabbos, bo'i v'shalom. Bo'i v'shalom, come in peace, come in peace. We sing L'cha Dodi, right? Gam b'simcha uv'tzahala with with tremendous simcha, right? V'lo yiskel argasha da'as and and and we don't say it and we don't feel the simcha b'kidushas ha'Shabbos in the in the sanctity of Shabbos. Al af she'harbe b'hachana d'raba lichvod hayom. We we we did so much in preparation for Shabbos and now we come into shul and we don't feel it. Hareini zeh onesh min hashamayim, it's a punishment. The lack of feeling that simcha, right? The lack of feeling Ahavas Hashem without kavana. The lack of of feeling the simcha of Shabbos by not doing saying it with kavana, that in itself is a punishment. We punish ourselves. But it's not an external punishment. We brought it on ourselves. Now he says, upur'anus kaze haytanu si'as ha'Meraglim. That's what running away from Har Sinai was. That was the child like a child running away from Har Sinai. She'bochu k'tinyok borach mibeis ha'sefer like a child running away from school. V'ne'edar m'eimas tzar al hafradasam and this is the pain of their separation mi'amakom she'kiblu kedushas Yisrael where they sanctity umi'amakom she'lamdu harbei Torah, the place where we learned so much Torah. K'loshan ha'tosis we said before, hu hu pur'anus v'onesh. That is the punishment. By running away we created we we we we created a a person a a lower level person. We punished ourselves, right? By creating ourselves a non-spiritual person who was running away from Torah, right? Final column on the on the left. The second punishment. There is such a thing as a punishment, an external punishment that becomes comes from a sin. Right? Keep going. The complainers, right? God brought a fire and and it burned at the edge of the of the camp. And killed people. The room of time all the because of their complaining against the bonus room. I am a boxing a leader for a freshman at my home. They they complained against God, right? The other one was Simcha, right? They didn't have this proper Simcha. Here they complained against God, right? The fire came, right? In order to separate this is the answer why he has to separate between one calamity and the other because they're two different calamity. One is one that I brought on myself and the punishment comes from the act itself and the other is an external punishment that I'm given because of that which I did, right? So therefore the Torah brought in the bonus room brought in these two Sukim to tell us that number the that's a tremendous that not only is there a sin which has an external you have to pay the piper, we get a punishment for but there's also a sin where there's no external punishment. We created the sin, we created the punishment ourselves and we have to deal with that that and it's much harder to deal with that kind of punishment. Finally says we Moshe on I want to just add a PS. Shinay, chet nasi'atam mehar Sinai, the the sin the sin the step misstep of running away from Har Sinai haya shisomchu uh shisomchu, I guess, b'hafradasam mimakom kabalas haTorah. Shisimchu, they were they were they were happy about being separated from, you know, the place where they received the Torah, right? You know, I I all I've mentioned, I think, once in the past that the Alter of Slabodka the great great educator, the Alter of Slabodka, Rav Nosson Tzvi Finkel uh who educated some of the greatest Russian yeshivas of the 20th century, right? That he he said, he'd sit in the back of the Beis Medrash and he would tell he could tell his students not by the way they sat in came into the Beis Medrash and opened the Gemara and learn but how they closed the Gemara and left the Beis Medrash to go to lunch. That's how he saw How did they leave the Beis Medrash? How did they get up and go, right? So, aval chetam shalom mitonenim, but the sin of the complainers hayasha hayu shruyim b'atzvus, they were sad. Right? So, there's a sin of simcha of of simcha the wrong kind of misplaced simcha tragically against Torah and now misplaced sadness against the Ribono shel Olam. Depression. Right? Mitonenim they're called. Look at onen, the word onen. An onen is a mourner, right? She means a bel al meis, person after between between meisa between death and between burial and between death and kevura, person is a separate stage of onen can't do mitzvos, right? So, there's a there's a sin of sadness in inappropriate sadness against the Ribono the law of es Hashem with Simcha they didn't serve Hashem with Simcha. V'im kein lo dai, it's not enough may Hashem with Simcha. Bad enough that they ran away from the with Simcha. He but they also were depressed that they have to do service to Hashem. Right? What a terrible terrible crime, right? That's what God says paronus l'paronus. I don't we can't put these two calamities have to be understood as two completely separate ideas, right? It's a tremendous he's saying. The first is the Simcha of running away from Hashem. And the second is atzvus, the sadness, the depression that they have to follow Hashem. I got to do this now. I got to do this now, right? Always say Shabbos, it's not on Shabbos that I can't do it. What we have to prepare for Shabbos. You can't do melacha on Shabbos. What does it mean you can't do melacha on Shabbos? It's not I can't do this and I can't do that and I can't do this. No, I don't have to do this. I don't have to do that. I have arrived. We've often pointed out that that Shabbos is the Gemara says. Shabbos is a taste of the world to come. I think I've shared this with you a couple of months ago maybe. Um but what does it mean that Shabbos is a taste of olam haba? So, in order to understand a point in hashkafa in machshava you have to see where it plays out in halacha. If you see where it plays out in halacha you'll understand what it's saying. Where does this play out in halacha on Shabbos? This idea that Shabbos is a taste of the world to come. Where do you see it in Shabbos? It's It's in kiddush. It's not in kiddush. It's not in the shmone esrei. Where is it? You know where it is? In benching. The end of benching. Harachaman Who what? I don't say the Harachamans. What is the Harachaman who? What does it say? Who yanchileinu yom shekulo Shabbos umnucha. He gave us a day of Shabbos umnucha, right? Why in bent? That's that is the Harachaman yanchileinu yom shekulo Shabbos. There's all Shabbos which he's talking about olam haba, right? Olam haba. That it's all Shabbos. Right? Why in benching? So I'll tell you why in benching. Because it's going to explain what Shabbat is ain't no What is the olam haba? Olam haba is our arrival. It's the end of the journey. There's no more mitzvahs anymore. You can't They can't get any any more brownie points anymore once after 120 years, that's it. When we get to olam haba, the olam Shabbat umnucha, which is total Shabbos. We don't It's the arrival It's the end of our journey. It's our It's arrival. We've really arrived, right? You know that there's there's a story about the Vilna Gaon. His sister, he hadn't seen in 50 years, came to visit him. And it's They told him his sister's here. When he went out, he brought her in. They sat down. He said, "Listen, we have 5 minutes. Right? But don't worry. When we get to the olam ha'emet, we'll be together all the time. But we have to work right now for that moment of arrival, right? It's about arrival, right? So where do you feel that sense I have arrived? It's ain, ain ain of kind of a false arrival, right? A taste of arrival, a taste ain olam haba. Where do we have that? Right? That's Shabbos. How? How? How is that so? Why is it in benching? So think about this. You're going to go out, take the family out to your favorite restaurant Sunday night. And you don't eat the whole day. Right? Everybody's thinking I'm going to have my favorite food. We're going favorite restaurant. I'm going to have this. I'm going to have that. Right? At least that's the way I think. Right? And you get to the restaurant, you hadn't had breakfast, you haven't had lunch. Right? And you eat like gluttonous. And then after you're finished, your next door neighbor comes in. Two hours later. And they sit down and they take their menus and they start ordering and you can't even look at what they're doing. Right? Why? Because I'll never eat another thing for the rest of my life. I'm full. That's it. I'm going on a diet starting now. Right? What happens? You get home three hours, four hours later, you start opening the refrigerator. Right? Because it's a eating is a is a perfect example of a false sense of arrival. I have filled my body up. I don't need any It's a sense of false sense of arrival. And that's there's an emphasis on Shabbos of the Seudah Shelishit of three meals on Shabbos. Right? There's even an opinion to have four meals on Shabbos. Right? We have three meals on Shabbos. Right? Sometimes we have trouble with that third meal with with the Shalosh Seudot especially in the winter. Right? So, that's that's what Shabbos is may'ein Olam Haba. It's a taste of the world to come. It's not the real thing, but it's our sense of arrival. It's a temporary gift that the Ribono shel Olam gives this sense of arrival. So, it's not that I can't do this and I can't I don't have to do this on Shabbos. I have everything is prepared for me. I've arrived. Right? That has that's a tremendous simcha of doing mitzvahs. We we do and we learn from Shabbos to the rest not to be sad I have to do this. I got to do that. Right? Okay. Final piece. Okay? Final piece. We're not going to get to this fourth piece. I was afraid we're not going to get there, but I'm going to do it next week. It's a classic ma'amar from Rav Hutner which we're going to do next week. But, let's find we're going to end up with Rav Shol Alter who we've been using lately, the Rosh Yeshiva of Ger, who by the way is sitting shiva. He lost his mother. And he's sitting shiva. And so in the zchus of l'iluy nishmas for his mother, the holy rebbetzin, daughter of the Pnei Menachem. So, um The wife. The wife of the Pnei Menachem, right? Right. Stand corrected. Thank you, Rabbi. Parshas Devorim, save the posuk again, he gets back to "Vayehi bin Soharon." Okay. "Vayehi bin Soharon," he's going to repeat a little bit. "Vayehi bin Soharon," right? In the Aron parsha, when when you carry the Aron, "Vayomer Moshe, kum Hashem," etc. "V'nuha Yomam, shuva Hashem," return to us. These the Gemara says, "Parsha zu asala Kodesh Boruch Hu simaniot." The Kodesh Boruch Hu made signs, mil'mala l'mata, an inverted nun on both sides. "Mipnei she's sefer chashuv mipnei atzmo." It's a sefer chashuv by itself. Bro, that's There were two answers, by the way. We He focused on Rav Shmuel Alter focused on the other to separate between the two poranut. But, the Gemara also says it's a sefer chashuv mipnei atzmo. There's something about these two psukim that are a book in and of themselves. Rav Shimon gam l'iluy nishmas "Atida," in the future, "Parsha zu she'ti'aker mikan." Eventually, it's going to be taken from here "v'tichtav bim'koma." And it'll be put back in its place, which is about 50 parshiyot. Now, not parsha we the parsha, you know, the the big samech or the big pei in the Chumash, each one of those are parshiyot. So, it's going to be put back to the parsha of the traveling, right? "V'lama katva kan?" Why is it here? "K'dei l'havdil bein poranut rishona l'poranut shniya." To separate between the two calamities. "Poranut shniya, the second poranut mai hi?" "Vayi'amitu donanim." We complained. "Shehayu mevakshim alila." "Eich lifrosh me'acharei Hashem?" We were looking for an excuse how to run it, how to get away from Hashem, right? Within three days from our Sinai, right? We had this tremendous taiva to have for meat. And to go against Hashem. Again, it's all repeat with just good review for us. They ran away from school. They put in the middle put in the middle this saw. He's going to ask the same question. Right? He's asking the same question as Jacob, right? So here you have a little fish and a fish asking the same question, right? The answers are going to be different. You have to remind you have to mention this Megillah. Ezra gave us a min-hog that we do today when we established when we established the creator Torah for us. We read the clauses in Vayikra. Before right? Two weeks before right? So we should get rid of the year of with with its curses. And the added between the two. another Shavuot. other words, it's not right before Shavuot. They put in Parshat Nasso, Parshat Nasso, and then we go into um right, Shavuot, right? V'zeh o mishul, why is that? I mean, um we have Nasso after Shavuot, right? Okay, Shavuot. V'zeh o mishul, why do we have this up break? We don't go directly from the the curses, the anti brochos into Shavuot. Mishum she korin tochacha v'klalos. We're reading these curses, the bad things that happened to good people when they're not good. U'l'chain osim hafsaka, so we make an interruption. We put it in another parsha of the Torah. Aval poranut eino tochacha v'klalos. Poranut, the calamities, they're not uh called they're not curses. It's a we ran away from Har Sinai like bad boys, bad children, right? We demanded more gashmius, more food, rather than wanting to serve Hashem properly, right? Ela k'suv b'Torah sippur, there's a story, she'kvar avar, a story that happened. What's the calamity? Al hachataim shel b'nei Yisrael she'hayu b'yemeihem. What what we the missteps of b'nei Yisrael in those days. But it's not a tochacha, it's not a curse that's going to affect us, is it? Seder emorot, it was a it's history. Two historical moments, right? Running away from Har Sinai and demanding food three days after we left Har Sinai. Mahu hatzorach b'hafsaka bein What do you need to separate the two of them for? L'hotzi minuyotim nun hafucha mikan v'chayan. Why do we do that, right? So he has a different answer, very quick answer. Aval b'emet, the truth is, hafsaka no'ada, not the way Rav Yaakov said, Rav rather Rav Schwab said the chiddush of two kinds of punishment, right? Internal, external. But he says aval b'emet hafsaka no'ada, I'll tell you why. The limud l'doros, he wanted to teach something for generations. He wanted us to to teach us something forever. Wasn't just a historical moment, but there's something to get out of this historical moment. L'hid bonenu b'cheit shel that we should ponder this great misstep, this sin of running away from Har Sinai. Shari law yutzrichim l'hishaer b'Har Sinai l'olam. We didn't have to stay at Har Sinai forever. V'nemar lahem shuvu l'chem l'ohalim. Oh lechem. Hashem told us to go back to our tents, right? L'hid na'eg b'fi ha Torah b'chayei hayom yom. Now you've got the Torah, live your lives in your homes, live a normal, healthy life with Torah. Take the Torah from Har Sinai. El ash achi saron haya. The problem was but Mesha mi aruli like mi Har Sinai that we dashed out of Har Sinai. So this is a post Shavuos uh idea, right? Im hargasha with a sense she nae kvar ochsim acharei mayim Har Sinai. Okay, we got the Torah. It was a great Shavuos, right? Had a great piece of cheesecake. Misonenim, right? That's what you That's what Shavuos is all about? No, but it's a little bit, right? But I learned Torah all night. I learned Torah, right? I finished. V'yachol l'chzor l'hitnaged Now let's go back to normal life, right? That's not normal life is taking that Torah, right? And maybe a little cheesecake also for Torah, right? Yesh l'hitbonen b'cheit shel hamitonenim that we have to think about the cheit of the mitonenim, the cheesecake cheit, right? D'lo rak as af sul, not just the quail. Ha'erav rav hitavu ta'ava, there was a tremendous desire for this pleasure. Ela gam livnei Yisrael haya eizeh shehu ratzon l'ribui gashmi. We wanted more more gashmius, more physical pleasure, right? Who bought a total of my new toys coming to teach us shaking yes in your nail of a maze. Yes, there's such a thing is the joys and the pleasure of this world with the volume cooling and material that brings about our own college that the holy ark a roof nail the spirituality yes a good miss a guard, but it should be protected, right? Move down Nicole a gosh me out, right? Don't mix the two. You can blend the two and you should blend the two that the gosh me it should be in the service of a sham. Sham wants us to enjoy the pleasures of this world, but as part to see it as part of the the owner college that it's all one with the same passion of I even saw our own move down. You knew now the new locker room. So, that's why there was a separation, right? To to these two ideas are also eternal ideas. They're not just moments in history, right? The idea of running away from our spirituality and running towards our physicality. Avoid that. Bring the two together. Okay. Very good. Thank you all.