Parshat Mishpatim: Content & Context | Rabbi Ari Kahn

so there's two different ways of doing what we're going to do today one way is to look at the first couple of words in the first p and the other way is to look at everything else so I will explain it starts off when it says so so right and you want the rest of it sh a similar plan that doesn't concern me so what do you do with this and the V there does take us to something which was Prior and I just want to say it in a couple different ways and these are the additional and these are the Mish and then we need to understand what exactly the Mish are so the first problem which really presents itself over here is one of context so now that's what I said that there's two ways of doing this it's you know what it's more than that it's context and then content so there's two ways of doing it one way would be essentially the first thing I did when I started to prepare this week and that was to read through the entire par right I tell you that that's that's the first thing I always do is I read through the par and as I'm reading and as I'm learning I'm keeping track and the next thing that I did is I went back again immediately afterwards and I started charting each one of the mitzvot now there's two things to do as you're charting what's there what's that one is to try to understand the pattern to understand the similarity to understand why things are there what's the other thing which is more difficult which is much more annoying which is of course one of the things I'm going to focus on is going to be what's not there because when you have a list of things that are there then you also want to say hold it what's what what's not over here so we can call this the the paranoid par paranoid parut right why is that not there and then what's going on so that's also something to think about and then the other thing is how Orthodox you want I I mean with a small o how Orthodox you want to be in terms of trying to make things fit and say that there is this larger system over here in a certain sense and we'll see some of the commentaries do this in a certain sense that is a very 19th century intellectual process which goes into big theories they're very much into big especially Germany big theory of things so what's the what's the good thing about big theories how you see wow look how everything fits into it what's the bad thing the bad thing is you sometimes by force make things fit into it even though they don't necessarily fit in easily so keep all of that in mind as we start reading but what we're going to say over here is that regarding these fundamental questions what exactly is the what exactly did the mean so let's let's begin izra in Source number two now note there's two different commentaries of izra source number two is the parish Source number three is the parisher of course if you go open up and look inside by both of them you'll find the parish which is the long commentary is short on this verse and the short commentary you'll notice is long in this particular thing so so much for big theories right the the more important thing about the two commentaries is when he wrote them and it's not it's not necessarily agreed upon by all Scholars of Ian Ezra but essentially one is and I believe the kater is the first one which is most likely before he came in contact with various batos vot most importantly the Raj bom but every word I'm saying right now is subject to scholarly debate so let them debate Source number to now notice right away what do you realize what he's doing so what does it come after so he's going to tell you what it comes after now realize something that whenever someone's going to say oh this comes after you now have every single thing prior to this in the Torah as a possibility of what it follows right I'm just saying as far as your possibilities are but he goes for the easiest one so let's get the context on this we're going to come back at this we're going to look at this inside but right now after the incredible display of the Asser de brro ends right then the people then say to mosha this is this is too much it's overwhelming if you speak to us then we'll be capable of uh of hearing but if God speaks to us then we could die so right there the ezzar is saying the so the alone goes up to the cloud and says this is what you should tell them and then he starts to give certain warnings about Gods plural small G out of gold and of forming a covenant when he comes down which means reject all other pagan gods and there's only one God and then he gives instructions regarding the and the now again we could decide how literal we want to be with each one of those words and what they mean which means that's really the question will you accept them because by the way he I don't know if he said this strong enough but over here I'm isra may have just now rejected something by saying God don't speak to us so now comes will you accept what is said then this and this is what's going to happen by the way what he just now did is he essentially said this section our Mish section begins with by the way may because I can also claim maybe it begins see see this is what's a little awkward we have at the end of last week's paraa and yes we we know all the time we keep in mind the division of the parota is artificial and the division of the chapters is artificial so therefore mosha comes Sorry God stops speaking the people say stop now that could be the beginning of the section but the chapter and the para end with God saying a couple of things we'll go back and look what those things are because we're starting in his par is on the which means there something new now where does that end so he just gave you a hint where it ends it goes all of chapter 21 all of chapter 22 and now we can argue how far into chapter 23 but he says take a look till per so we but that is perhaps very much part of what he's calling a Brit right now and the main focus of this section is and the main issue over here is the eradication of idolatry when you enter into the land that's what MOS says at the end notice he just now went at the end he just now went to now this is great I didn't translate everything but this is great what he just now did he said what is this all about and I'm very sympathetic right now it's all about Israel and what is it about Israel we need to be deserving to be in Israel and how are we deserving to be in Israel we need to get rid of all of the Pagan all the idols all the Pagan influences we have to eradicate and then we can be in the land of Israel now this is great and I want to start off now we can look in a second at the Ezra's other interpretation which is so radically different from this and if I had to give points I I'm I'm a little stuck but I'll expl expl in a second what did he just now do he did what I guess all of you my fellow zionists conspiration right the Elders of Zion who are sitting here with me we we're we're very sympathetic to say okay so what's the Torah about the Torah is about the land of Israel and what's the Covenant about we deserve to be the land of Israel and there's something which bothers me about this and maybe it bothers you maybe it doesn't bother you last week we had the Asser de bro should we now play the game what was missing answer land of Israel no referen you go through and and per and per gim now I I am exaggerating so I'm going to couch it in a certain way for the most part this has nothing to do with Israel let's do everything all over again we can start all over again and this is something I've done before which therefore is completely not interesting to me now that would be to take the various M again in and compare them with either so now there's two now I can compare with one of two things one is I can compare it to the and the reason why I would do that maybe the rest of the these are the ones he Place front of the Jew as opposed to the MIT just keep that in mind because we want to see some interesting mides the other thing I could do is I can compare everything in par MIM to the and very frankly as I read through it that's really what's in my mind to what extent are the things described in these various chapters expansions sometimes moving a little bit laterally compared to theer I'll say it again that to me is almost like it's the easy it's the low hanging fruit is to take a s put them on one side and take all the par Mish and then just say which one or ones because sometimes there's some overlap which things over here or in what to what extent is this the extension of what we saw in the AER bro and by the way that will be real easy work again it'll it'll bear fruit it'll it'll be easy work and on top of everything else it may probably most likely it's true I mean that that's what's really going on over here but I'm going to say it again now but what about the absence of the land of Israel again if had to be a little bit more dramatic about that we can go back to the point which and I think is the crucial point where we finally realize that there are two different paths maybe we realize that as a people when we got to par right it doesn't take us Karu but that's in a certain sense is absurd we can't go derush why because of what happened all the way back in parag gimmel when mosha was standing by the snap where God says to mosha you're going to take the people out and you're going to take them to the land the land that flows with milk and honey and so on and then he said oh yeah by the way when you come out you'll serve God on this mountain which by the way means you can't go der because we have to come to this mountain and what happens on this mountain well something's going to happen on this mountain we find out what happens on this mountain we end up getting lots and lots of law which and now now I go back to the law that we get that's part of the problem that's part of last week's parisha which means it's not just that I have two different paths One path is to go directly right don't pass go directly go to the land of Israel and live happily ever after that's the one possibility and the other possibility is to go and take this little bit of a detour and you're going to stand by Hari and you're going to get something but what do we get we get Torah now again it's really interesting that the Torah is something which is given outside the land of Israel because again we've done this because it could have been given we could have taken us Jim and then we could have had this loud voice saying nobody here would have claim right just like later on we have hakel to remember to commemorate that we were given the Torah at SII why didn't I just give the Torah at har at haroria and then hakel every time could be a repetition of what exactly did take place so now again if you think about this it's not just it wasn't given in Israel it's that it was given in the desert and doesn't discuss Israel and now I go back to the mishpatim and I love the Ezra over here because he complete see this is the big Theory this is what it's all about what's it Torah what's it all about it's about living in the lands of Israel great and what about it how do you live in Israel got rid of all the idolatry which is great except for every single detail and peric ofal and peric ofet at least it just it doesn't talk about that it talks about these general laws again interesting how much to compare and contrast with now you could take your pick s mitzvot you want sahro you even want to go to the Cod of hamurabi go to the code of hamurabi which by the way I read an article it's not that long ago which means around five years ago and uh was from by Josh Burman who's a wonderful wonderful professor in Baran he's a friend and uh he noted and brought evidence that the kod of rarabi was aspirational and was not law which it's kind of like saying you imagine this an anthropologist will say we know what life was in America because we read the Liberty Bell and therefore in America free and Liberty rank throughout the land because that's what it says on the Liberty Bell right would everybody agree that that is uh that we can use that as evidence you don't want the Liberty Bell you want the statute of Liber whatever you want but to say no no that's aspirational that that's what we would like things to be but it's not oh for you in England I don't know what to tell you anyway so again when we start comparing these things one of the things troubles us is the lack of of Israel there and by the way it's this is just a small part of the problem if other part of the problem is yes the mishna is from ER Israel but the Babylonian talmud is not talmud bav guess where that's from okay good so but it's not just the T it's not and again some you can say yeah well we have a talwood we have a talmood from marage Israel and all this is a little bit more Awkward because the both townwoods are full of Scholars from both but the T B is where the most serious discussions and and the law emerges from B and that has again this direct impact on Jewish communities all over the world can we also be honest all of our great rishonim again don't don't pick on the ones who ended up moving to Israel all of our great Ronin lived in other places so it's Rashi and then F following all the balat too the it's Germany and it's France and it's England and then the all thead from Spain and the generations and so on which means the vast majority of Torah that was taught and learned and experienced was outside of the land of Israel and and I know that there were those who right now could pause and say and it's true they can say well the Torah can be practiced anywhere the Torah has to be made in such a way that it can take place any place even though we could then say yes but not necessarily in its perfect sense so I think now we understand some of the tension and and what and now we realize what we're doing is much more complex because we're noting on the one hand what is here and then trying to figure out what's the content and figuring out what's the context and on the other you want that for the title content and context it's yours there you go what don't listen to them just write it down I have to listen the watch the 90c movie that say it anyway it's not even 90 seconds right it's like 18 seconds okay that's all that's all that we need content and context now you know now you know what's good okay let's keep going and we'll have to try to figure out some let's keep let's keep going let's keep going let's keep going so we no I'm saying the ianz is fascinating because the ianz is saying oh this is what it's all about but in order to say what it's all about he actually had to completely ignore two things just two things content and context right but but but but aside aside from that it's perfect and then you look at the other isar commentary Parish the long Parish AAR right in Source number three which by the way is preparations preparation for this is to we giveing we give it over it could be in writing it could be Audible and before I explain this I'm going to give you a generality that you need to know principle each one of of these things is independently and stands to be understood by itself even though sometimes you're going to find that there is a connection which each one and maybe even both both stands by itself and also there's some kind of a connection with the context here he just now told you what is about out somebody who has power not to use violence and not to hurt the weaker or the disenfranchised her that's the whole partion that's what MIM are That Was Easy by the way we can stop now because now we know what par MIM is about by the way you notice the difference between the two different commentaries the M between the Ezra and the Ezra there's two different commentaries one actually deals with what it says over here and then then actually goes into details and he says well let's look at details if you want when it comes to abuse of somebody like like the servant the slave and then the maid and then and what does he then do if you want we can read through all of it he goes through all of the details over here and it's all about abuse it's all about by the way this is the history of the world the powerful abusing the weak that's the history of the world and he says what's the Mish here to break a vicious cycle in order to say might does not make right it's not just because I have the ability of hurting somebody else I need to control that ability of hurting others we need to put principles in mind we need to protect the weak that's what the Mish are MIM is about protectingly now if you had to compare the two commentaries of Ezra again it's a little unfair because I didn't read the whole thing but if you compare the two so which one do you like more well there's no question that the second one is actually commentary to what it says over here well those of us who are uh fenta maybe we like the first one because everything's about Israel at the end of the day so he does move a little bit forward and does touch the other things that don't as easily fit into it and I just want to move over the SK of Elohim he talks about seduction who's also weak geros no zlo which is interesting that the geros has no one else to again it's it's the weak the AL the poor so again he he has the big Theory over here so it's interesting it's two different big theories that the ibenz was working with and again all the people interested in uh pseudo psychology want to analyze how the iban Ezra may have changed when he moved from his hometown to uh other places and saw other things involved again you could and I even tell you which one he wrote first so let's continue a little bit more there are some things towards the end which are probably more important but I'm I'm I'm skipping them now because I want to go back in Source number four we have what I alluded to before the people they they see the sounds and so and the mountains full of smoke and the people see this the people start to shake and they stand at a distance they say to if you speak then we can hear don't let God speak to us because we're GNA die and here's what I skipped before and I I want you to register and to pay attention to this and then have to figure out what to do with it says to the people do not be afraid we noted this P last week as well God came to uplift you the fear of God should be upon you that you won't sing that plea for MOS didn't work they stayed far away now you remember this was the verse that been stated and Mos then goes into the M the Mist I sh where God was waiting God says to Moshe is this is what you should tell the people you witnessed you saw you experience that God spoke to you from the heavens don't make any kind of Idols don't make any kinds of imagy or false gods now if you just pause there for a second do you realize what happened and if you don't realize what happened we can read the ran in a second in Source number five and what happened is that there is an expansion of the first two de brro you saw with your eyes you saw something which is impossible to see which is why they freaked out what's the second thing don't have any other gods don't make graven images and what's the next thing which is said don't make any gra any Gra images but there's a difference over here what's the difference is that here it's MOS one second just to continue El Moshe the people said don't speak to us so God says it to Moshe Isel this is what you should tell them now if you want to you could salvat was very fond of this type of an approach you could say that this is the first example of T shalan you can say that is a Ser he wrote and T is the explanation of it which actually opens up in our minds this incredible possibility that what would have happened had the people not been afraid and God spoken directly to them then maybe the mishna would have come directly from God maybe any other content that we eventually get out of the gamorra and from other places could have come directly to God rather sorry from God to the people rather than have it communicated in other ways whereby the people missed that direct opportunity then it continues and it says and that's where you're going to offer and that's also really quite interesting and important and we'll decide how much next week to come back to this you're gonna make it out of don't use metal because the use of metal which is used to kill on is something which is in sense and don't climb up on the which is understood as saying is that the need to have here you have the first example of mentioned toim and how they work when they're walking wearing their dresses or their gabas then make sure that just realize that as you're climbing upstairs somebody could be looking from below and nobody's even looking what is it saying the m is going to look and it's not right for so here you have here you have touching era touching arot and so the first two things in terms of you right really yeah is clear what this other what these other elements are doing right over here are not as clear and then we go straight into this that's the next words now compared to Let's accept the Ezra Mish all about taking care of the downtrod Mish all about not using our power in order to dominate others over here it talked about things which are not M but maybe we'd be more comfortable to call them things having to do with service of God correct that that's what what you build that's not about the downtrod although there's something which is really interesting don't use a sword don't use something which you can use to dominate others as you're Building this's B that's just a really interesting crossover between the laws which are about to come up with this law which is presented here if I'm also now going to move over to other sensibilities again perhaps in terms of arot by the way that's also going to be the question to what extent are any arot really over here perhaps we'll say and saying oh be very careful about modesty and so on and in the context of the M again that's really interesting it's doubly interesting if you come to the realization to what extent in Antiquity maybe not just Antiquity where idolatry involved all kinds of cultic sexual misbehavior so over here saying not only is that not going to be part of the our service it's going to be even have sensitivity on a much much more uh say on a much higher level be careful about any kind of impropriety so again these are but those are Crossovers and they're interesting if I had to put it I could say we just now enter into the world of Kim but it didn't let go of all the laws of the AR which is which has been really an interesting comment Source five so therefore what's the ran doing and or I told you he was going to do this he is looking how this directly follows the how far back did we just now go we just went back to SRO and you saw and you already understand what it is he's going to explain and I already told you outside this uh this teaching of the ramban so essentially the Ser wrot here and I told you that's the easiest thing to do not just in those couple verses after the aser wrot when the people say stop speaking but also going into the Mish that you're going to hear certain things striking somebody down and so on ah don't don't murder something about parents oh that fits in not to steal okay I see and and by the way not even to kidnap you you could just it's going to be too easy as you go through and say oh I see how this is this is the shear that somebody's giving that's why I want to go back and say Tor shab this is the lecture that somebody's giving about how to use these Asser brro in real life one of the things the ran points out is that's what's going on again let's just skip a little bit which is great where do I fit in all these by mode essentially how do you say low mode in a positive way if you don't want to say negative you want to be positive what do you say you say right isn't that easy enough love your neighbor as yourself instead of saying don't don't I mean desire and don't covet and and so on so again that that becomes really interesting and then look the last couple lines can't telling you where to look it's all there and I told you all this is a little funny says looking we'll see in a second so if you're going to pay attention care carefully you're going to find most of this are the grow right over here anyway the thing about by the way Source number six which is really an unfortunate of all the things to say you're talking about beastiality yeah that's how teaches you about all the other arot I I I okay let me just say one thing about that I think in the world that uh at least some people live in today a world which is very Progressive where essentially any kind of limitations on sexual behavior would be would be considered to be biased and hate filled and so on and so forth I think the last thing right which hasn't fallen yet the last thing is beastiality but not because they think it's inappropriate it's because the animal didn't consent which means it's essentially the animal rights people would still have much more of a of a problem so it's interesting in order to use the most extreme example and rather than something which would be a minor example in number 7 theil tell now again I love this I'll have to explain this what did he just now do he went from the end of last week's par what was the last thing there was about climbing the and what's the first thing over here the first thing is and what did he just now tell us something which you already know and what's that which means when you have the the Temple Mount and what's on the Temple Mount this is not a trick question the temple and what else is on the Temple mount the and what else is on the Temple mount the Sanhedrin so what he says over here oh if you really just now paid attention what will you notice you'll notice that this is teaching you that the Sanhedrin needs to be right next to the betam mdash which is great except for two problems one is that there's no mention of a sanr the other there's no mention of the beta mcdash unless there was right so so what did he just now do what did the Mikila just now do it gave us again more energy for that izra saying no it's all about Isel I mean don't lose focus over here it's all about which means the Torah is practiced in its highest possible form and I'm gonna say this in every single way in the land of Israel including that's where you have a proper legal system and you have a body which is able to legislate and able to interpret and able to give rulings and part of the problem of living in a world like we do today where we don't have proper legal abilities and therefore responsibilities we live in a world where things are somewhat limited so continue in theil and we're going to go back now because that was now we're going back to the in sorry sorry sorry sorry that was in and now we're going to in Source number eight now just try to pay attention here along the way because what you're going to find is that there are multiple opinions which are being shared first one is which means he's dealing with a question of authority so what we had was the and now there's more things that these things both come from the same source and by the way as we've been reading that's obvious God said these to those and maybe even it's a little stronger maybe even we would have had this thought that theer de BR are more important more basic more an expression of Judaism and say no these are from CI and these are from CI this is the continuation and again if you keep in mind the context that we've already seen what was that context that was a context of the people saying stop we're going to keep on paying attention to that stop you realize this is what should have been the continuation so let's continue that's now remember I said before that once you say that something it's question of context then I have an ability of going as far back as I want so what did he do he went a little further back what was the interesting linguistic hook there it also said mishpat so there it says Mish here it says M so what is the conclusion the conclusion is where should we be looking it's not just a bro this already comes earlier and it comes from Omar now right here he's going even broader dealing with non-jewish law so where did we just now get to mitzvot I told you before we we we did all I got you prepared for all of this Chev mitzvot but but then he says something which is really interesting and he says that this the the legal system of the non je does not apply to US unless their legal system is applying our laws I don't know if that worked for you he actually gave an example which is really important today as well he says for example let's last what is a get like that it's a get which has being forced by the court the court says You must give a get but if the non-jews say do what the Jewish law says and they use force that is a Kosh um I don't have to tell you that this is a point which even though it's black and white over here among certain people this is something which is debated but I hope you appreciate the significance or essentially saying we need peace we need to be able to get along and he's saying oh what we have over here is essentially really at least conceptually considered it is a continuation of the mosha and why we need there to be a system whereby people can get rid of all of their complaints and we can work together as one people now let's try again so what's missing so I told you what's missing in Zer but something else is missing more or less so we'll find it what's missing is kadosa because torts are not necessarily holy now you can argue with me if you want for the very reason that just now argued creating peace is something which is very holy on the other hand somebody could be involved all day in studying Tor or for that matter studying augia you can decide now B bastra any what you want and not have any kind of sense of Holiness the first reference to Holiness in MIM where it uses the word and maybe I'm guilty of being a little too literal Source number nine anes first time didn't say anes and therefore it did say how to treat the slaves because you were slaves in Egypt the amount of times that it says because you were slaves and you should remember the Egyptian experience and therefore you should know decency and decency should be a part of your inner world all of that's clear but it didn't use the phrase of Holiness and I accept your argument that you're going to say to me but doing these things is Holiness nonetheless the word Holiness wasn't used over here it says by the way for that matter Holiness is only used One Time by only one of the s give me a second we're back to the Animals by the way what does it say over here be holy and what does it mean to be holy here here the descripted Holiness is don't eat meat which is trfe don't eat TR food because that's what Holiness is which is actually really interesting now because are you going to call this a mish this is not a question of mish this is a question of ritual this is ritually inappropriate for me it's not a question that this is something which is by definition good or bad no it's a question of Rich of and by the way Holiness is therefore really interesting to use over here um in last week's para we had Holiness in Source number 10 you should be a holy people and of course my question is how to become a holy people and your answer is going to be well keep all the Commandments but what about the specific use of the word Holiness in Source 11 it's the only one of the Ten Commandments and I hope you figured out which one it was and at the endat again we can go into a longer discussion about Shabbat we won't saying we could but it's interesting that if I compare the Ser with the no I would be able to have a pretty interesting correlation other than Shabbat I know that you can argue okay what about honoring parents but that's exactly the point honoring parents the gar he's telling us we didn't need it mean think about it the whole tanak and the entire Gara the world view that they Embrace is one of the enemy is idolatry for the gamor come and say well what is the greatest example that we know of of somebody who kept the Mitzvah Ving their parents when it says aod to use before ASA to usea an idolator and say oh he knew how to honor his father by the way the Yami also his mother he knew how to honor both of them use ASA and other which means when the gar is telling you that these people excelled in this I don't want to use the word mitzvah I want to say they excelled within this this ethic perhaps Mida this they they they recognize listen I grew up in bensen Hurst a lot of Italians great way to start a fight is to say your mother doesn't have to say doesn't make a difference with the end of the sentences right you you you you just start with that and that's uh you you'll hear all kinds of things in Italian and and by the way there's something very respectful about somebody who's going to properly honor their parents again I'm I'm not saying that at all in a cic way quite the opposite I'm questioning why the Torah has to make it one of the Ten Commandments and why it needs to be continued in this R par because things that you're going to do on yourself you don't necessarily need to be legislated the writes in uh laws of honoring parents is this is the most logical of all commandments which which by the way just I have to tell you something about it so just one more thing you know when they say that the Ten Commandments the right side is between man and God left side is between man and man so you realize there's a problem there right means it couldn't it could mean whoever said that couldn't count to five so apparently this natural inclination that we have to honor our parents why because they brought us into this world why because they give us usance why because they gave us place to live why they give us clothing they give us food they give us everything and then if I stop and I think well ultimately who brought me into this world ultimately who gives me a place to stay ultimately who gives me something to eat it all comes down to God which means the natural ination to honor parents should be utilized in terms of the service of God and that's why it's on the right side because it's the utility of the first five in order to work on the relationship of a person and the Creator and the second one is completely not just the actions actions or are with people but again with the fifth one but it is the motivation of the second five is in terms of uh interpersonal so I hope that made a little bit of sense rash ins number 12 on this verse that you're a holy people now remember rash in parados says Kad to you you should be holy what does holy mean to be separate over here as well he just made a little bit broader not just as well which means be a holy people by the way this also tells us that Judaism is not just about morality and the sense of right and wrong but it's also about Holiness and this other element of Holiness but I'm going to again point out for the most part of the Ten Commandments who didn't see it even though you can argue with me regarding all of the ones which are between man and uh or person and their creator um let's see how much we're going to skip over here along the way in Source number 13 it's just from divver it's you know what we're going to skip those two let's go to 15 we now move to chapter 23 you notice something that just now changed from all the other ones yes the land of Israel just now made an appearance it wasn't there it wasn't there at all at all till this point and suddenly very quietly unassumingly oh yeah by the way work for six years and collect all of your wheat and so on now it's interesting because there's also a social point over here it also involves the weak the and so on again you can say oh look how we're protecting the weak all that's there but again something has changed what has changed again we we made the leap on the one hand to the land of Israel and now we've made to this other thing that has to do with Holiness by the way started with food but the shift over here now is one which I hope that you notice as you keep on reading the section there's something else that hopefully will jump out so one is we have the shalal and it also says that you're going to make a pilgrimage if you look at Adon Hashem what does that mean how do you make a pilgrimage because we don't know anything about a certain structure that will one day stand in Jerusalem if you continue a little bit it says this is the one that you have to contend with maybe we'll come back to it next week so now you have to take a deep breath what exactly and by the way how many times have you been told no no no the whole idea of the of of the of the mishun is only there after toel so we we have a challenge over here because it just now said and and we didn't make a mistake when I said be couple verses before that on these holidays you're GNA make a pilgrimage to wear it says to wear so now we're in the land of Israel that's the context we just now enter the land and it also threw in on top of everything else which is also a law of kosher we we've entered into a realm of holiness again you want to tell me that there's a mish element beneath the surface there's something about kindness and I'm willing to accept anything you want to say I I I can do it also if you want I can build up that argument the only thing is is that a shift took place MIM for the most part could have been applied any place in the world and we just now changed we just now changed to things that are have to do with the land of Israel so e see I would have loved if the ezzar actually defended his position and actually you know told us this he didn't so it makes it a little bit more interesting and then Pak comes I'm gonna send my what do you want to call it my my angel my Emissary My Messenger to guide you along the way to bring you to the place now now now what can you no longer avoid what just now somehow made it in here yeah s is here I mean again it wasn't there we got through all kinds of nice M taking care of the downtrodden but suddenly we're told there is something else over here and then it ends rather stop all which means everything changes get to land of Israel don't worship idols what we were told by the you know that's what it's all about it's all about the and it's interesting how he did that skipping all the details along the way but now at least you can understand why that is a defensible position the rashbam in sour 17 tells us who's this Mal look and sa for Yeshua you'll find you Mal you want to see sa for Yeshua look at source 18 which is really interesting but this is about the passage into the land of Israel it tells us over here and they enter into the land yua does a Britney law for them the M stops falling they celebrate pesak and then this Mal appears in front and this Mal is there to help them with the conquest whole new again now is time Rashi says something and this is where we have to get to rash Source 19 here they were told that they were destined to sin now this is completely frightening this is the point you now no longer know what to do and you going to start bothering me with issues of predeterminism and so on and so forth but right here it says yeah they already told it's not going to work out now where in the world did he get this from he tells you and God says I will not be in your midst and he of course he's referring to the source which is written there in parenthesis which is number 20 peric lamad gimmel which is where it's right after the and what does God God says I'll destroy the people and mosha prays and then God says you go and take your people right that you understood that correctly God said I made a v so I'm gonna keep my word go takeen and I'll send for you an angel whatever that means god again I'll keep my word I won't be in your midst good luck now now that what did Rashi just now do for us our favorite theory of conservation of angels and says oh it's the same Angel being referenced over here as referenced over there there's only one thing which is really frightening and what's that that's after the sin and this is before the sin the Rond in one which we're not going to have time to go into is going to tell us that if we continue the story got mosha prays and says to God we need you in our midst what do you mean we won't be in our midst and God says okay I'll be in your midst so he claims that that only happens during Mosa's Lifetime and therefore it's correct that by Yeshua is where the angel appears the angel appearing and saying well that's a good thing but that's God kind of backing out of the story and uh and the Malak being put there which by the way for us you want to put this a little differently it the we were just out told the month stopped which means our life in the desert was the supernatural existence and now we're going to have to move into a natural existence and now there's going to be this this Mal whatever that means as as opposed to God micromanaging with in our midst so we need some kind of a conclusion for today don't we um part of what I'm not going to get to is going to be Source 22 and I suspect 23 and 24 and 25 but what I will note about that is that all of this is the end of aik section which absolutely parallels what we've done today and that's we'll have to save this for another Shear to see how this is all connected but you do have you do have cursing you do have you do have the holidays you do have shita you do have the Brit all the elements are there and now you and and even maybe the is the very conclusion of source 25 which means this is the conclusion of it so you now you realize the conclusion actually Bears similarity to the start of the entire thing but first I want to go back now this is as far we're going to get today I'm going to try to understand that Rashi which is absolutely frightening where Rashi says that that this point it was ready they were going to now what troubles us with that is that how could the Torah tell us well you're going to sin and therefore the Malik is going to go instead of me when they haven't sinned yet could we go back now to context again I told you the whole thing's about context what was the context what had they just said to Moshe they said we don't want God to speak to us and what does Moshe say that well if God speaks to you you're not going to sin what happens when God doesn't speak to them they sin by the way you want to be more literal than than that be more literal Moses is going to go up for 40 days and 40 nights and what's going to happen they're going to say well if God speaks to us we're going to die and what's in their mind if God speaks you're going to die what happens when mosha doesn't come down what do they conclude well he must be dead because if God speaks to you you're going to die what else what else do we now realize that mosha never would have gone up for 40 days and 40 nights if God would have spoken directly to the people so what happens when when mosha is away for 40 days and 40 nights they get frightened and what happens when they get frightened then they say well we need something and they build their golden calf and what happens to to build a golden calf God says okay I'm not going to go with you I'm going to send an angel instead which means this verse that Rashi is saying oh look how ominous this is this means they're going to sin it's not that we're predicting the future who actually explaining the past that the implications of not being willing to accept the Torah directly from God is what directly leads to Theo that's what Ro is pointing out over here and by the way if Rashi had to defend the position what are we talking about the B of mikdash why do we need a made of mikdash RA again I'm not even saying that this is really rashi's position but let's just say some people claim that Rashi never there wouldn't been a to mdash so what's AEM doing over here the answer is because they're going to sin they're going to sin they're going to need the BET mikdash which means the fact that the bet mdash is mentioned in this week's para is not evidence that it's there before theel because theel is already we're already going down that track it's I don't want to even say the word inevitable but I'll say the word inevitable it's it's something which now we're on that trajectory the implication of not accepting the word of God is the fear of God would have been upon you and you won't sin so now the fear of God is Not upon you and now they're going to sin so now they're going to sin and now a whole another world is going to emerge I am not saying that what I just now explained is simple there were references to the BET mdash again par truma next to it when you really talk about bet mdash was already there in the in the Shir aash if you read carefully even not carefully there are references of course by yob who going to build Bim but for us we're we're back to this you know what if kind of a question and when I look back at har Mish and I say oh is about the content and the context and over here what exactly is the content is interesting because how broad do you want to go what exactly is the context so now we realize what may very well be the guest it's it's F this the bro but that's exactly the point there wasn't supposed to be an after the Ser the bro as a separate thing there was supposed to be God still speaking to them which would have changed everything so ultimately what we're hearing then is not being willing to listen to the word of God is something which is actually spiritually debilitating certainly not following the word of God is debilitating but not listening directly to the word of God when God is willing to speak to us is something which obviously has an impact and that's what Moshe says and everything that happens is following that point until we finally get to that Mal and R says of course that Mal is here why because of course they're going to sin where does he get it from this in it's not just looking forward after the it's going back and looking beforehand when they say you know go let God speak to you because this is too intense for us so maybe sometimes we have to be willing to embrace intens situations Shabbat sh