Parshat Ki Tavo: A Mutual Coronation by Rabbi Ari Kahn

and when you come to the land which God has promised as as an inheritance which is quite important which means sa in this and in many examples just now told you that it's fully cognizant of safer bit when the land was the toic and the land was promised to the Patriarchs and you're going to receive the land as a as an inheritance via rashta you will inherit it via sha and you will settle in it so I'm just saying right there half the sentence acknowledgement of in I'm saying it's it's all there in that one little concentrated half of a verse the now right here you can decide how much you want to go back to your braet theme in terms of May from the beginning and for that matter if you want to channel your inner Reba um Outlook of Torah then it becomes very interesting that in the beginning of bid we kind of messed up with the first fruit and now we have a Mitzvah with the first fruit so it's almost like you can't help but recognizing that there's some kind of a tun fixing which is being which is taking place over here so again that's really interesting that this is the first Mitzvah but but I want to say something which is uh a little bit broader as we're going to continue over here in the parasa first of all we're going to have this whole larger to which is taking place so what exactly is the to and how does it relate to everything else over here so hold that for a second because that that that is quite important the other thing that we're going to have over here is essentially in this first part par you're going to have two mitv one is going to be the second one's going to be and then we're going to get into this some kind of an interesting declaration you're going to have this statement about the mitzvot accepting the mitzvot and we're going to see some of the comments about that in the middle right when we get to the Borum we're going to have something which we are again this goes back to context we are far more familiar with it out of context than we are in context what do I mean by that if you were to ask the average uh I don't know kid who had a Jewish Education what exactly is the Arid a and what is its significance and when is it said so you know that N9 out of 10 if not 99 out of 100 are going to tell you oh that's a part of the PES seder and we say that on PES which is obviously the wrong answer I mean it's the right answer of why they're familiar with it it's the right answer of when we say it but it's not what it is and the fact that we use it on PES is really interesting because what is that that's the text that we're supposed to say when we take those first fruits and we go up actually which holiday is it it's the holiday of and not the holiday of PES the fact that this was chosen and a text which was said by the way it's incredibly impr precise what I'm saying now because all you need to do is to look in the mishna and you you realize that what I'm saying is wrong because the Mish doesn't say that you say the text that you the text you read the text of it says that you're you say the which is what the main part of the is the is not it is what saw within that and and it's the teachings that kazal said which means here was a really good succinct place that not you're going to say a formal text you know a formal text would be that's not what this is that's not what we do on PES we do on PES is we say all of the if were here he would say that on PES we're involved in t as opposed to what we're doing is we're learning we're learning what it says not just technically reading something on the other hand on on when one does do fulfills the MIT to the you go up to Jerusalem and you say a formal text then you're not saying the T then you're saying the T that therefore should be interesting the difference your mean just real easy homework read through the right just read it read learn learn those only a couple chapters learn okay not going to do it now then do it by you have nothing to do then couple chapters read again it's a pet peeve but I I I love when people give has no yeah no mitzvot you know how many people I've heard give this our Torah it's all about Torah it's all about Torah by the way I want to and cheesecake I want I I I want to I want to address that for a second because that that's actually really important one of again I'm still I'm still now Cheesecake is not as important again if my wife were here it would be but it's not that important she yeah I have to be careful again context is important when we think about what we call the right and so on so we all know that there's a fifth one as well and what's the fifth one the fifth one is ve again that's the for the Zionist crazies right I'll bring you to the land by the way think for a second you realize now that there is this connection what we're going to have a little bit later on as I said I already read those verses and people don't know what to do with it and when we're going to get to Rashi and some of the others you're going to suddenly have this realization I'm again I'm making this real easy for you now you're going to have this realization that if we're talking about the mitz it means that we're talking about in the Torah right listen to my words carefully I'm not now I'm back to Torah in the in the Torah is an agricultural holiday Shiva the seven weeks it's all agricultural Tor shalz is going to reveal to us oh that also happens to be the day that we received the Torah at sin so now how surprising should it be that we're here talking about parim and then there's going to be reference to receiving and accepting the Torah I'm just saying once you realize this it becomes completely obvious that of course we're talking about Matan Torah in the context of ofab and what I just now told you which I'm seeing isot the simple level of this understanding of uniting the T and the T or even better how those who were the the masters of tal were teaching us these ideas they saw what I'm saying right now as obvious the only thing I'll have to admit to you is that at least as of this moment I didn't find anybody who said what I just now said but it's obvious now you all know that it's it's just it's staring at you it's almost you you can't avoid what I just now said that of course in the context of there's going to be some kind of expression of that other side that we again generally know about from Toral but it's staring at us and that is Matan can I go one step further and this I'm not going to get back to today but but the idea of a to of a rebuke essentially is the fine print in the contract whereby that if you break the rules of the contract you're going to lose your rights to stay in that particular place which means that the flip side of Matan Torah is going to be and these are the again these are the rules and this is what's going to happen and therefore you don't keep it this is what's going to follow so therefore of of course the mid M later on a whole bunch of commentaries are going to point out yes the last part ofra leading into the is going to start out with bah because this goes back to what happened at SII because the other part of accepting the Torah is not just this is what you do here are the consequences if you don't do it now you have the bigger picture of what I just now again I'm trying to lead the witness as it were to uh to understand understand context so that we can get toot so now I want to say another thing when we look at the two Mitzvah that we have over here and that is again theim and the V there's something about the two of them that is easier for us to understand and then there's something about them which makes them somewhat of an outlier again I'm being careful now somewhat of an outlier which means the idea that we're obligated to bring an offering or some kind of offering or some kind of gift or some kind of gesture you know man reaching out to God that makes sense what's interesting in both of these cases is that there's also a verbal de declaration again going all the way back to braia to few will and God infuses within man the r this ability to speak what makes us special in terms of creation is our ability take letters and turn them to words and words and turn them into sentences and sentences and turn them into really meaningful Concepts so over here other than the physical gesture that we are being asked to do we're also being asked to speak and to say something now the saying of what we say that's also interesting which means what the choic is over here you know how again that that's going to be the details but the very fact that we're speaking is uh is interesting what we say is OB obviously going to be extremely interesting but I think that's important for the context the other thing that I'm going to point out and now we're going to start reading the other thing I'm going to point out is something also that you would really easily take for granted but that is going to be the combination of various expressions of time past present future again if you want to think about the difference between humans and animals so one ability is our ability to speak the other ability is for us to be haunted by the past and for us to have fear for the future think about how much of uh of what is created lives in a present doesn't really right I don't know how many dogs lay you know in bed at night and can't sleep and worry about paying the mortgage right I I I I don't think that's going to uh happen or wondering okay what are my children doing right now or right again this whole sense of worry that we have The Angst that we have this uh this torture next time you're being tortured realize that that is part of this gift that God gave us for us to be able to be able to be impacted by time and yes sometimes there's something really negative again depression is that we allow things real or imagined that happened to the past to cause us not to believe in the future and to be stuck in a present that we're convinced is not going to be better than anything again real or imagine from the past so therefore it's taking these various aspects of time and kind of uh convincing us that we don't control time now also think because again there is this link between leaving Egypt and standing at seni or see now I can't even say anything about this it's terrible torture it's this again to get up toab we first had to start with with Egypt and Egypt how much of it is about time and rushing and and trying to make sure that the whole thing is not missed and turned into let's start reading it's future when something's going happen in the future you're gonna take from the first fruits which by the way is also it's interesting because you can do with that in terms of time whatever it is is that you uh choose so we just now had two expressions of Holiness one expression is when God's going to take you to the Holy Land second one is this anticipation of having the BET mdash as well so over here again if you kind of Miss over the expressions of Holiness right now then you've all also kind of missed what is being expressed again this anticipation of the future the which will be in the future and say him he got so in the future you're going to talk about the past about entering into the land and again not just the action that you give over the fruits you speak and you articulate you say and you give context by the way part of the reason of giving context is and this is going to be obvious from this section part of giving context is in order to get us to a point of Celebration which means when we realize the humble Origins we realize where we came from we realize how we got to where we are to today so then you uh can pause and think wow you know that that really was something which is incredible and this is a this is a larger historical context but again you're going to go in the future and then you're going to think about the past I mean again that that's just really interesting that this this ability of being able to deal with time in this way and you were a small in number you became greater number again you use the voices to be able to scream out to God I'm skipping as you see God brought us to this place and now I'm taking this which God gave me which is again God acknowledgement realizing I am not alone in this world realizing that God has done some something for me and then it says in I love this what does it say be happy right be happy just just be happy which is also really interesting because it just now got a little bit broader it's you and your home and the Ley and the gar which means there is this whole larger community that you are now a part of again no isolation large Community going down with others feeling the sense of community connecting to the Past believing in the future again there's just so much here but that's why I'm really stressing is that there is this larger conversation and then it goes on to this second law again built into our agricultural laws are going to be civic responsibility to taking care of the have not and they should be again second time if we needed the connection both of these laws are agricultural laws both of the law these laws are agricultural laws with declarations with speaking right you commanded I didn't break I didn't forget which is also forgetting his obligations from the past in the presence so person's going to say I did this not do this out of a sense of mourning or sense of that's the Declaration that's the v as it were I did what God commanded me to do and now I call up to God please bre Bless the people please bless us cause Divine abundance to come down again all of this is interesting and then again all of this for me was an introduction to the next couple of verses on this day God commanded you to perform these you want to quot statutes that's fine with me to perform these statutes now what's going to be the argument among the various commentaries in terms of what is what does mean how broadly do I understand do do I need to explain this to you is all 613 Commandments is everything that was Tau into is what was just now said in the last couple of verses what is so I'm going to say it again what's a contextual context right a contextual understanding what's the understanding so people don't necessarily agree and what is the context so I'm saying right there you now will understand again we can look through the various ronam but I think you now understand that they're going to go in every single Direction because they're not necessarily going to understand whatever the context is in the precisely the same way by the way if you're going to say it's a narrow interpretation just of these this section then you'll have to understand so what is the hul over here and what is the mishpat over here and there obviously will be commentaries will explain that AEM now what this word her means give me a couple seconds also just note the word tar or t over here because it's somehow going to creep into all of this now some of this should remind you of right back perut chapter 19 preparations for her right we're going to receive the Torah and you're going to be in you're going to be so it is interesting a lot of this is right here and do we have enough information now I'll just point out in case we missed it in uh Source number two which is sorry in Source number two which is right after this the we then get again commanding today and then it's going to talk about setting up the stones and going up to and there is also an expression it goes back to this point of joy joy is far as I recall is written three different times in in these sources here okay so therefore it does stress later on the when it says all these things happen to you realize that that also is going to be part of this larger issue good Rashi Source three so where is Rashi going on on right what did say so what is rash writ so Rashia gives a great teaching but notice how he totally kind of left darar he left where we are right over here what's happening on this day with Moshe and CLA Israel and he's saying we always need to see today I'm commanding the Torah what does he say we always need to see every day we need to see as if the Torah is given that day some of you recall there's a missional like this as well there's other teachings like this as well now this is on the one hand wonderful but on on the other hand you notice you could have said this at any given time because any given day you need to see is it which means there's nothing special about this rather we saying oh you need to the meaning in a sense what rashi's doing is he's not explaining why it's here he's explaining it could be anywhere because every day you need to see as if the Torah is been given and you need to guard them and to do it and so far and he says and then a voice comes out from heaven and blesses so now you realize in this next comment Rashi does the opposite he takes it back and connects it to the Bikur but he also says something which we're going to explain a lot as we proceed and that is he says that man does something and then there will be a Divine response that's really important because how many times do we do something but we don't necessarily sense or feel in an intimate way the Divine response we hope that that's the case we pray that that's the case but Rashi is saying over here is that over here when we do the Bikur and notice what just now happened BM just now got connected to accepting the Torah okay meaning that's exactly the point that I was saying did Rashi say this clearly absolutely not do you now understand this I hope I hope excuse me I don't I don't think that's necessarily the case I I understand I I don't think that's necessarily the case especially over here in this section but there's going to be these respond saying hopefully you'll be able to do this again next year as well that's also great especially when you keep in mind of all the coming if you mess up then this and this and this is going to happen Soom the the in Source number four is going to go even further and I have to remind you something about the the Berlin thean his commentary on the Torah is the the classes that he gave in the Yeshiva by the way not every Rosa would teach Kish he taught Kish so you always have to keep in mind when somebody is giving a lecture who the audience may be and then what's the point of it so the NV does this a number of times he uh he goes again I'm reading into it but he goes into full rosh Shiva mode and over here he's talking about the importance of learning Torah which which should not be a surprise but he also did what Rashi does but again Rashi may have backed away from it he goes even stronger the sense essentially ignoring the context remember I told you sh is going to be the context but what's the context so he says over here so the first thing that he does is that he quote unquote this is Rashi by saying yeah Rashi gave a Das over here so you would expect again what's the opposite of Das is going to be I'm going to tell you theot right so right there if again if it sounded like I was you know kind of maybe claiming that wasn't exactly so now you have the NV saying of black and white yeah you know the D that he gave that's like the biggest you know pushing it down and what can you do we need to know you can't take something outside of it talks again that day and this is in contrast to which means there's something new here what is really the special concept of what's taking place in this par who so okay this is all very fair what he's saying that this is really an introduction to this New Covenant which will take place at the end of the 40 years so he's saying now this is not the same thing as it is not what Rashi is saying this is moving forward it's this new bread and there's one really important component and what is it what we were warned right now we were told that we need to be to come up to new things as we're learning Torah to make applications of Torah to make it relevant all that's great but I don't know how he got any of that from these and he goes on in this for a while made Moshe so essentially saying No this is all about how we learned Torah that was the again source for in continuing and we'll get to that we'll get back to the tarum soon by the way even though he quotes the Z as saying this everybody quotes the zor saying this whether the zor actually said this or not is another uh discussion there was a wonderful whole collection of books books written by uh somebody who identified himself as sh those of you who have know who he is one of probably the greatest bibliograph of uh of the generation lived in a little apartment in mearm and uh on all kinds of phrases and terms like that that everybody quotes he goes back and shows well who was the first one and Who quotes it this way and does it actually say that so I'm 99% sure in this case he pointed this out as well that it's not exactly like that um I'm I'm going to kind of pause on this but what nav is doing over here is he's moving over completely in terms of this is all about learning Torah it's all about connecting to God by Torah and essentially what he did is he took it out of the context that we had seen and what's the the context the the land most importantly the land the Bikur that that's that's really good what Jerry said it's like how do you start with kavo how do you continue with the to how do you continue again I'm I did this out of sequence with going into the land and the and so on and so forth and then just kind of ignore Israel and you can now be saying this DHA in your Yeshiva inan and say you know what this is really all about this is all about learning Torah some say this is great and the best part of it is and he said oh look at rashi rashi tried to Sayad here and Rashi is notat I'm going to tell you whatat is so again I'll just leave that I'll leave that to you the ran in Source number five says again back to that same verse he what is he saying that the job that Moshe had in in sa of repeating and teaching the Torah has now come to its completion this was the final laws and that's why after these two laws by the way you notice something also then these two laws are not important or special they just happen to be the last two and really what's taking place with it me why is there this Matan Tor type of statement again what did Rashi do because every day is like Matan Tor what do the what did the NV do no the whole thing here is about learning Toran moving forward about what does the ran say that now we're completing moshe's task in terms of teaching over the Torah in Source number six he quotes this great teaching this by the way was back to us being here for 40 years he says that mosha now at the end of 40 years retes something there's a great passage of the gamarra that says that it will take a student 40 years to understand their teacher it says you know when you're young you think you got it and then go he goes now is this connected that that that to 40 you get to Bea you get to understanding get so he says that now we've completed the 40 Years of mosha teaching am Israel that now they now they're finally getting it well some of them may have been quite young I don't know if there's a complete replacement of the population but but but especially think about somebody who may have been 15 years old when they leave Egypt and uh and now you know 40 years later now they're 55 and now say okay now they begin to understand what mosha had been teaching so uh so as I said I couldn't I couldn't skip over that so now remember from the beginning I told you context context so therefore what is context so that's what everyone's disagree with with what is the context is this context the entire Torah is this context the sa is this context which means what is context once I know context now I know whatat is and nobody agrees what the context is which is why they don't agree what theat is I I I hope that's really clear and really simple because I think sometimes people kind of just get lost oh he said this and he said not understanding where they're coming from they're all trying to do the same thing and finally ends up noticing what do these two laws have in common these are agricultural laws entering into the land that this is part of this new mean it's not just randomly oh now mosha completed all the laws it's not just no this is K and that's why it's so important the in Source number eight go in the same kind of direction also yeah he says every commanded and then he goes on which means previously these laws which are agriculturally based perhaps were studied in the desert but they weren't practiced which means what we're being told Now by mosha is now we're moving from study preparation to implementation all this is getting real now so so I'm going to say it again that context makes a big difference the farno and my strong ion here and we'll I don't know if we'll come back and when not today the this forign not has here in his mind I'm sorry I'm reading this Forno's mind he has over here in his mind some issues that go back to the beginning of B including the lack of clarity that takes place when one eats from the Tree of knowledge of of Good and Evil and what's between the lines over here you have to trust me on all this what's between the lines over here is he's actually dealing with the first couple of chapters of the of the guide for the perplexed and essentially what happens how man is changed when they sin with eating from the tree and what eating from the Tree of knowledge of Good and Evil does in order to cause confusion so over here he writes so interesting again what is the context that he's that he's looking at that there's about to be a covenant and we're about to again make a Brit see the Brit then helps you with everything including the to because those that again I'm going to say is this is the fine print what does it mean here right again all of you if I would have just asked you out of context what do those words remind you of what would you have told me would have said so pay attention to that means that you understand without any doubts that this is what you need to do to serve God so that's what I'm going to say again that's really interesting because following the BM the first fruits which are there to do a Tik of the first fruits and the first fruits cause confusion between good and evil what happens when you eat from a tree of knowledge of Good and Evil it causes confusion look what the sper saying over here and now hopefully when you perform this Mitzvah the land of Israel right being the land that causes one to be wise it's going to cause Clarity that's really important Clarity is going to result that you're not going to have any confusion that's going to cause you to do things or to have again go back to B go back to the Tre that's why I'm saying it's all here between the lines but you have to compare this to what he writes back there in bid but it is interesting because it seems to be R saying the very again I'm definitely going way overboard over here that back in Bara we were in the Holy place in the Garden of Eden we ate from this tree of knowledge of Good and Evil which causes confusion and then we go off into Exile and now fast forward to the end of the book of Dum we had just spent some time in Exile and now we're about to enter into a holy place again so hopefully keeping this mitvah BM and entering into this land is going to create a situation of clarity that's I'm just saying that is just so interesting but that is really what's emerging from these words of the Soro but again I'm not not convinced if you just read this by itself you would know but if you went back and I'm being serious now go back and read this Ferno in Chapter 2 and Chapter 3 of bid then you'll see exactly what I'm saying because this is a theme which is there we we'll we'll see as we continue the the Batum in Source number 10 so what did he do for you he did exactly what you would have done by yourselves and what's that free association what does this remind you of so not pay attention so we have shma staring at us between the lines it's also going to be important and and that's what it means and he is going to be telling you now that there's a in that you need to pay attention to he's not going to be the only one telling you this it just happens to be that in today when we're learning together he's the first one to tell you this come on reality is we all should remember this gar and we're gonna have to get into the gar now that should remind you of something because the already took us there so now what again this is typical B what did he do this thematic understand what is the theme over here there's something about by the way what isma break it down conceptualize what isma soon we're gonna have right we're gonna have all the what's G to be the and each one of those are going to say right in some sense what's the final because what is it's accepting God as king so over here there's again he's telling you pay attention cuz that schma issue is really here and there's something over here about kma but I'm going to again insist note that there's a little bit more than we understand in Source 11 the clear he's going again to this thing and remember that rash that talked about the you're going to do something and then God is going to respond you're going to make your pronouncements over here and then he says and then God's going to respond and going to say that you're inula and so on again this this Duality and if you read more about this you'll get it Source 12 is the tarus which I already hinted at twice the isan so if I go back to yudan it's says now I told you before I didn't translate the word so what does mean that itself could have been the only thing that we discussed today what is Rashi is going to tell you that Marta see do I have Rashi over here yeah that this see if I wrote it down or not that Rashi is going to tell you that this is actually what uh a hepex me leginon but it's not really it's a word which is used only one time in an entire text so look at Rashi for a second in th 13 there's no other source where these are by the way it's two of them that's why it's not one it's h so what he's telling you is again if you look at sorry and I said I don't know what that means and then so remember before I said that there's an action in The Divine response it was right over it really was right here it wasn't that I needed to look in a commentary to say it it was staring at us but we don't know what that word means yet and Rashi already told us that it does there's no other examples of this and then Rashi will bring other examples of this just to drive you crazy so Rashi writes but nonetheless it seems to me it's language somehow of Separation then am by doing what they're doing here has separated themselves from idolatrous foreign gods in order to accept you as God and God then has separated you from the nations of the world in order to be a special nation and Rashi after to saying that there's no other context he says by the way that itself is interesting because it's similar to the word tet remember I noted that teer was here and I told you pay attention to tet you got it you got tet you realize we're looking for tet now tet means Glory they glorify or boast themselves all the wrongdoers so Rashi quotes thatu means to Glory Glory is toer toer is means to glorify so Rashi thinks that this word over here means somehow to glorify and to make something of significance and therefore this dual response and action actional response we glorify God and God God glorifies us and that's part of this drama that takes place by harini good and again by arot moav Source number 15 is the DAT botos code I I picked him but we could have picked a whole bunch of the other of the BOS they all go down the same path and they're going to all give multiple interpretations for this and at this point we're going to try to squeeze a little as much as we can it's the time that we have left but he's going to tell you that and I'm going to again do this quickly one is he says that some say that it means om it was a declaration okay let's start off sorry I skipped a little bit one let's look at 15 one is means but we don't know what means but that already we saw was in the we're going to come back to that it's a declaration declaration you declare you declare God as one and what does God declare God declar is that you're in good pay attention Isel so notice that that's a canum by the way just like the just like the B did they both got to Isel now there's a reason for this a couple more seconds um some say that it's it means to exchange that we exchanged all the other false gods accepted one through monotheistic God and God exchanged all other nations only for us and the other he quotes Ros Amir vot something which is high up and the very end air what's an air he's talking Arabic now what's in a prince or a king so he's saying h means that you coronate God and God coronates you by the way that itself should be really interesting all the balos would go in that same direction and including getting to much more modern commentaries they love this atmology over here but again Rashi saying oh this is an unusual word it's an unusual word in Hebrew but it is a word that we're familiar with from other Semitic languages and means that you are declaring God as king I'm going to say this again how do you declare God as king well one of the ways we do it is about when we say that's Mal so keep all that in mind and then izra quotes the review Lei same kind of Direction ran and now we can finally read the gamorra in Source 18 now if you're going to if you're going to De declare God as king what do you need to do we need to coronate what else what else does a king need say it what does a king need the king in subjects Palace how do you coronate you put the crown you here's a man who knows about Kings you coronate you put you put the crown on the head keep that in mind because without it you can't understand the gamar source 18 how do you know that God puts on now this by itself was inexplicable except I'm explic thing I don't know except I'm explaining this to you CU you should have seen this coming already sh and so on says what exactly does it say in God's by the way keep in mind now what does it say in ourain because now you just now got back to the again what is what is it saying God's now the word aritz over here I think is quite important I think all of this as a comment to what we now you can say but what ises that to do with our can I read a little bit more that's what it says in God's and does God really praise Israel in yes you coronated God today and God coronated you today by the way what does the mid say that God did by her SII when we coronated God at sini what is that he put crowns on their heads now again you may never have connected those crowns on the heads with anything else but but keep on going over here which was why the word Amir right in Mar what the tum UNC is translated you unified me as one in the world you made me as one in the world as it says again why quote this verse of all verses because that's what it says in the in in the shma we he you had the hint towards the shma so now you realize a whole bunch of the commentaries had this gamarra either open in front of them as they're explaining arsim course the gar quoted arim and they saw this as the larger issue which is taking place again this coronation which is taking place men coronating God God car and that's the Amir that's the Amir and that's really interesting that we all become princes which again shouldn't be surprising right I am going to make you a nation of princes I'm going to make you a nation of priests I'm going to make you a nation which is is very significant and therefore putting these crowns on the head as it were and again on by we say but again this part of it the Land part of it can't really be taken out of this entire equation so now we have two minutes left there's a long GR in Source 20 and a short GR in Source 21 and they both will tell you a surprising things the acceptance of mitzvot as we're about to enter land of Israel is because the land of Israel is a whole different issue which means it gets real over here he he matter of fact says and you're not going to believe me so you'll have to read it inside later maybe we'll look at the shorter one he says that accepting God means living in Israel I'm sorry for anybody who may hear this and I apologize and he goes so far to say is even non-jews if you live in Israel you have to keep mitzvot he says it by the way he said it in both of these sections I'll leave this for the rest of you to uh to to to contemplate to try to figure out to uh to deal with and we're going to skip a whole bunch and get maybe much more towards a confusion for confusion a conclusion for today this okay I'm I'm if anybody has a bar mitzvah they need to speak by pay attention to the Fillin issue at the very end by Source 31 I pointed out what are the four pars right when you're going to enter into the land so realize par entering into the land land AR connected to them last two part of course of which means there is this land basis to it now one of some of the sources that I skipped are ones which Rashi quotes the ran quotes izra quotes that doing mitv what they're quoting is madash that says it's practice when we come back to the land of Israel [Music]