Parshat Pekudei: Rites of Spring | Rabbi Ari Kahn

in memory of his late wife shalom is the site and in memory of his late parents and okay so they should all have a nisham anything else that or we're So in paracclamet this is towards the end of pu day. You know you know what I'll just frame this a little bit. So I I know you generally think that when I start I have no idea where I'm ending and everything is completely random and uh no there's there's actually a plan. So I just want you to know that there's really a plan over here. And uh the plan is that we're reading Persia Pakuda this week. More often than not I'm sure you can look in the Torah tidbits. Not that I'm being facitious and find statistics. I don't know if they still do that. Find statistics on these things. Um how often pu. So this this year and this year is just for this year. I want you to understand that because it's para pud day on the one hand. On the other hand is parodes. So we were looking for this uh place that we can have this uh acknowledge the confluence of para pud and parodesh. And by the time I finish doing this you're going to say oh that was so simple. Like why are you even making it sound like it was difficult? But it's simple after I do it. See? Okay. So, we can start again. So, again, last week in Bayel, we had this comparison or this introduction of Shabbat together with the Mishkan and all kinds of reasons and ways of understanding that. But one of the things about Shabbat as well is we'll be here. We have this sense of completion. But so all the work was done. So we're going to be careful now about what exactly this means. All the work is done. They did they implemented everything that they were told to do has been done. Now again describes the instruction that God gives to Moshe regarding the building of the Mishkan. We have the things you want to call the furniture inside the Mishkan and then you have the structure itself. You have the clothing of the kohan kohanim and the clothing of the kangad. So this is saying is that the mishkun is completed. The kaim are completed. everything is completed and it was done as they were instructed. Then again in talk which is a great and I am sure that when rabbis have nothing else to talk about then you talk about that that's the one that you talk about first of all it's beautiful that Moshe gives the braha secondly what was the braha we can a little bit of intrigue what the braha was we know what rashi says there's other possibilities could be bare kanim so as I said yeah we we could just talk about that if we wanted to but that's only if you have nothing else to say then you talk about that right so let's continue in uh source number two we get and now we're moving [Music] towards as I'm fine with it as long as it's not someone's pacemaker then I'm then I'm good okay So pay attention. Take out your calendars. Circle this on the calendar on first month first day. The mishk then should be put together become functional. Now that means that everything we read in the previous chapter and this was completed and this was completed and this was completed all the things again the structure and all of the kaim and all of the and everything was completed. The Torah didn't tell us what date that was. All that we're told is that it was completed and now we're told let's get going. Let let's let's put it let's get it functioning even more. Let's get it functioning. And again, we're going to put it all together. We're skipping. But Moshe then implemented everything that God told him to do. And now we're told that date. We get to that date. But on that first day in the second year, that date of course is going to be this coming Sunday. So on that day, the Mishkan is functional. Everything is put inside and so on and so forth. And then we get again and everything was completed. Now you realize at this point there's very various levels of completion. There's level of completion of the particular item. There's particular completion of the entire structure and then there's the proc particular completion of everything being put together which is what we're what we're up to. And maybe some of us don't realize that there's a little drama here. So we like drama because you know building for most of us is boring but we like drama. So so so the drama here is really again the next pa if you look you'll see what it is but don't look yet. Don't look don't look. We we we've had we we've had we've had national trauma. The national trauma was that we leave Egypt. Three months go by. Well, yeah. Three months go by. First 40 days, sorry, other way around. 50 days we get to Sai. Another 40 days Moshe goes up. Moshe comes down. 90 days approximately. I've gone three months I've got my since we love to Egypt. And what's happened now? And the Jews make a golden calf. So that is kind of a mistake. I mean that that that was not what they were that was a theological faux pa if you will, right? that that was that was that was not what they were supposed to do at that particular point. And then God really wasn't all that overjoyed with this and says I'm going to wipe them out and that's it and we've come to an end and and I want you to keep it in mind then which means that in a certain sense I'm going to come back to this in a certain sense now the Jewish people are dead. Why are they dead? Because God said you're dead. You know listen I grew up in Brooklyn. There are certain people said you're dead. You're dead. But when God says you're dead, should I do should I go back like really? Should I channel my inner Brooklyn now and and say it the right way? You're dead. I mean, I I can do this. I I right. This is where we come from. But when God says you're dead, you really should be dead. I mean, that should be the end of it. So, right now, the default is the Jews are dead. So, that's it. It's over. But nonetheless, somehow Moshe goes in and Moshe imp implores and he prays and God forgives and somehow we're still around. By the way, that that should not be taken for granted. We're still we're still around and we're told we build the Mishkan. I know that we have this other problem, the sequence. I don't care about the sequence right now of when things all happen, but when the Mishkan is built, that next is so important to me because the next [Music] is that means that we did something and God responded. We did something and God's presence comes down. Which means, should we say all this in English now? That it worked. It worked. It's like, you know, you build this car, now you're going to push the button. Is it going to start? Yeah, it started. But, but this is not just starting. This is everything is put together. So, now you realize there was all the little details along the way and each artisan each and each particular thing and now it's put all together and constructed all together and now Moshe blesses it and everything is there. God says, you know, go and they go and it works. But the working of it is not just a technical technological functional issue. It's a healing of the relationship between God and the Jewish people whereby yes th this this presence of God has now come down and therefore everybody in the camp at that moment should have taken a big sigh of relief. There should have been really a feeling of of being overjoyed at this point. And this and I'm going to say it again. This is really an extraordinary day. And again, bottom line, it works. Healing things are fixed. Tikun, any word you want to use over here, use your favorite word. And that's that's where we are right now. And then the book kind of just finishes up and and moves on. It's really funny. It moves on. Maybe that's something that we would have talked about next week if we had to share next week. what we don't we can prepare instead again God's presence fails and then it just kind of moves on literally moves on moving on with the story cloud lifts they move onto end of the book which what's the end of the book time to move That's that's the end of the book. We can move on now. But moving on is that we've also moved on from that trauma. We moved on from that sin. We moved on from that threat of death. And now and now it's like we're continuing along the path. Good. Good. Why only good? Why not? Very good. Good. One second. I want to try one. Good. Yes. Very good. Very good. Remember this. Audiences need to be trained. Don't expect anything of them. Let's you you want to ask something? Yes. Sounds like it should be a hold your question. We just started. Continue. In um in source number three, we get to Vayikra periced. Now before I read Vayikra Peric Ted Pakal before we go there I I want to just make a larger observation the book of Beret and if any of you are Yakis you can actually go and sit and do the math and figure all this out. This doesn't concern me the book of Beret goes from creation or introduction of man whatever you want and goes all the way to the death of Yakov death of Yoseph. So you can figure out more or less how much time has gone by there. It's 2,000 years plus a couple of hundred ballpark, right? More more or less that that's more or less where we're up to 20,000 plus. The book of Schmode is maximum again I'm just doing really really broad figures maximum 400 years. I hope you understood why I said that. The book of Vayikra, skip it. The book of Bameidbar is 39 years. It begins in the second year of being in the desert and then it goes on till uh till the pretty much the end of time. The book of Dvarum we can argue how long it is again weeks, months, year. We can argue but it's interesting because we've gone from thousands to hundreds to tens to single digit at most. So, it's like each book of the Torah, we're getting we're get we're getting less and less time and maybe more and more hyperfocused. And of course, you can say, "But you skipped a book." Yes, I skipped a book. And why did I skip that book? Because I don't know anything about that book. I don't know. I don't know how much time goes by. Because it's essentially a book that doesn't have narrative in it, except of course for the narrative that it does have in it. And if you ever heard me talk about Vayikra before, you'll know that I think that Vayikra and Bameidbra to a certain sense are inverted whereby Bidbar is a book with narrative with lots of law. And every time there's a law, you have to say, why is that law here? And Vikra is a book with law with every now and then a narrative. And anytime you have narrative, you have to say, what's that narrative doing here? Because the narrative here should not have been here. I'm going to say that again because I didn't say it strong enough. The narrative here shouldn't have been here. And you'll understand this very well in the next couple of minutes when we look at it say again that's the first time in we were given some kind of a reference of uh of time on the eighth day now all of these all of you at this moment can channel your inner exedite right you can become a paran and say wow that's really interesting I wonder why a of all animals in God's world would bring a calf as a sin offering. And I think all of you would now say, "Oh, I understand why that would be." Although the next one is, "Don't answer that. Don't even think about that. I don't want a word about that right now. You have to be quiet." That's also very interesting. Or hashem. So you have this perfect ay for an Allah. You have a a calf for a sin offering. Rashi notes. And Rashi of course is channeling all kinds of traditions in Torah on this. And Rashi writes it was the eighth day of the [Music] preparations. And this day is which means that we've gone now from the end of we've gone nine chapters into we are standing at the same day. This is the same day. um a little bit later on next chapter and the one thing I'm not going to explain today is because listen if I explain that today then I have nothing to talk about all so let's just let's let's just leave that and and by the way the more that we learn today the more you'll realize is difficult they did what they did and and a fire comes down and and and so on and so forth that regarding this goat for a Moshe inquired and said, "Why was this burnt?" Now, now those of you who are not up to up on your knowledge, a kat is brought to an offering and the kat is eaten by the kohanim. So why was this one burnt and not eaten? Which means when you a burnt offering was an ola and a kat is something which is generally eaten. So why was this burnt? That's what Mosh is looking into. But wrote really easy to understand this puz and Mosha is really upset about of the remaining sons because you know they just Mosha's mind they just did something wrong and if they did something wrong so now something bad can happen to them and Moshe is uh is somewhat worked up. He doesn't say anything about Aon. Maybe he's wrong. Maybe he's mad at Aaron as well. Doesn't want to do that publicly. Respects his older brother. As I said, lots and lots of drama here. Why didn't you eat it? Because that's what the coin is supposed to do. What's going on? You were supposed to eat it. And that's what brings about the atonement. So, I'll say it again. If you never understood, you know, how worked. So, now you understand it hopefully from this and Aaron speaks. Aaron was not the one who was questioned. Aaron responds and he says, "Right, you already understand it's ominous. And what has happened has happened here. And if I would eat thisat, would God be happy? been up and you have no idea what's going on over here, right? It's just like, yeah, they're talking and he said something and he said something and then he's okay with it. So, you have no idea what's happening. So, I'm only going to explain a little bit, but the first thing you need to know is Rash is going to tell us that there were in fact not one, not two, but there were three kat or I don't know brought on this day. Rashi says in source sixat. So just stop there for a second. One is the sear the goat brought on every kodesh. There's a sear which is a goat which is brought as a sin offering. Every there were three brought on that day. Right. That was right. So now first of all in case you weren't sure Rashi just doubled down on what that what's the date the date is. Okay. So is Kodesh. So not only is Rashi telling you, oh in the beginning by peret, oh y mean that was you realize that now we have we had a difficult passage here that we did not readily or easily understand and Rashi said oh you will only understand this if you realize what the date is and this date is kodesh and being kesh is why we had these multiple kat which were brought and therefore the drama. Now I did not explain everything and you can read the rest of Rashi if you want but as I said I was really much more interested in establishing the date. Now if you understood everything I said till now then you'll realize that there's something else which is really interesting but but it's hard to realize that because generally when we learn we try not to think right we ding we ding we ding thinky thinking is very uh very taxing. If we move now to safer bidbar, you'll realize why this is really extraordinary. You realize I just now made a sale, right? My sale was this is going to be really extraordinary. What day was that? And on the day that Moshe But by the way, here you can't debate. I don't want to hear anything. There's no there's no argument. Why is there no argument? Because it just said so what date was that or is that what that isan? So now you realize that we were up to at the end of we were up toan in the middle first third if you want of of and now we are up to per inbar. We are on the same day still. One second. You all noticed that before right? or this is a little interesting that we're kind of stuck on the same day like we're at groundhog day. What is the groundhog day of the Torah? It's like every time we wake up we are still at the we're at the same place. We are at So now I want to say it a little differently year number two is the most extraordinary day in the Torah. Okay, you can argue with me if you want. Don't don't argue because if you don't argue I'll agree with you. It's the most extraordinary day in the Torah because it's a day which comes up real time, present tense, in three different books of the Torah. Come on. That that that that's pretty good. So you realize somebody said, "Why do we celebrate?" So I'm going to go back. Wow, this is interesting. And now go back a second and what happens on that day that Moshe was that that Moshe was what happens on that day and it talks about all the preparations here. All the bring their offerings. So he that again and now you have the whole thing of bringing the and a lot of people have this custom of reading the the various through the first 12 days of of having that as the pri to Torah. So who's the first day? It's what did Rashi tell us before? There were three on that day. one kat right one one one katat was that kat you don't know which one it was but I didn't really read it theat of Israel the other kat is the kat of kesh and third kat is the kat of non there's three different so what do you do with all of these right now you eat them you burn them how do you deal with them so right now you realize why rashi was telling us it's it's the of this was not interpretation this is what the Torah says this is this is just keeping track of the different sections and putting them together. Can I Can I say before, sorry, can I say now again what I said before that you probably didn't really listen to me before when I said it and realize that I really meant it. And that is if because I'm going to say it stronger now. If the story of Nadhu perket and pericy were cut out of Vayikra and placed in Bameidra and Parat Nasau, none of you would have said, "Hold it. Excuse me. Why isn't this in Vayikra?" Not only is it a Bibber type of story, the other the rest of what happened on that day is right over there. So what's it doing there? And that would have to take us back to the whole story of which I told you I'm not doing and why it's in why it it is a Vayikra story and that becomes a lot more interesting. So we're we don't want to be interesting today. So we're going to we we we're going to stop right there. But what do we now realize? What do we realize that we have something interesting? Why why are we stuck on the same day in Midbar? And obviously all three of them could have been combined together which then leads us at least to ask the question why is the same story being told three different times but it's not the same story. Why is the same day being referenced three different times? So apparently this is three different stories. So now I don't know to tell you the truth or not. Do you like the truth or you don't want the truth? So I was thinking about this. So So I was thinking about this and the truth is it took me a couple of minutes only. So I don't but but it's funny sometimes someone will ask my wife how long was he working on that chair and she'll always say 40 45 years because Yeah. Because it's because it's like when you learn when you teach something it's not the result of what you did the afternoon before when you were looking at the sources. It's everything that you've learned beforehand as well. So yeah. So this took me only a couple minutes or it took me yeah 45 50 55 later I think that Shimode is telling the story from the perspective of Mosher Rabenu it's Mosha's story is telling the story from Aon's perspective cohen it's the safer to kanim it's the Cohen story And Bmidbar is telling the story from the perspective of Amisro the Nissim and it's the Nissim story. So therefore it it is the same story but it's not the same story because all of us can experience something but if we experience something then it's we who experienced it and therefore it's not the same story because your story isn't my story even though it may have been at the same place. It may have been at the same time but they're nonetheless different stories. Did that make sense what I just now said? So therefore yes they are in three Jerry if he falls asleep poke him in the ribs. It's fine. It'll wake him. This side doesn't hurt. This side doesn't hurt. Okay. So, we So, first of all, we have to realize again that Nissan is really really interesting. I said there were two really there. I should have three. It's like really really really interesting to the extent that this this date is referenced a number of times. Are we good? Good. Are we good? If you needed, you can look at you can look at [Music] um well, let's look at Rashi for a second. In eight, he's uh playing with the word complete, but it kind of reminds one of a bride. So the day the Mishna was completed, it's like a kala going into the and again what Rashi just now did really well was expressing the joy that takes place on that day because again things are fixed. It's a new beginning. That's what it is. It's a new beginning. Source number nine, it's yours as a present. You can read it through. It's a sedra olam which goes through the whole chronology and you'll realize this was all the same day. Um source number 10 is Bidaba again. from midbra perspective but the midrash is going to you know look at all of them really so I want to remind you of something which maybe you know I went over in the very beginning and we didn't pay attention to enough chapter 39 spoke about the mishkan being completed and chapter 40 spoke about the mishkan being completed 39 spoke about everything was done and then 40 god says oh you're going to put it together. What was the time lag between the two of them? Answer, we have we have no idea. After you read this midrash and other midrashim as well, you're going to remember this. You have no choice. You're going to remember this and you say, "Wow, that's really interesting." And maybe I'll say one more thing before that. We believe we right we believe that all people are created in the image of God. We believe that there is this special, you want to call it a charisma, a special spirituality that every single person has. Correct? We also believe that different days have different potentials or a different charisma or a different spirituality to them. And sometimes we need to understand what is the holiness of a particular day in order to be able to utilize it the most. So again going back to this point, okay, what is this day? Well, this day is a day which was waited for that. That's what that God waited for this day. And that's something we're going to need to understand as we move further. So let's look at source number 10, right? My my lover should come to the garden, which means come. We we want this all to happen already. We're looking for this rendev with God. We're looking for this intimacy with God. We're looking for the to come down already. We're looking for the relationship to be healed. Did I tell you you're going to remember that? On the 25th of is when they finished all the work. I know that that date may remind you of something or may remind you of something. But again, think of it like this. And I'm being overly superficial and it's okay. Moshe comes down from the mountain. Okay, let's go back a little bit. Jews get out of Egypt and they travel. They get to afteri as I told you n 90 days more or less. We we we get to see we we get to this point where Moshe comes down golden calf and then there's a little intrigue what happens but according to everyone God invites Moshe to come back up he's there for 40 days and the Jews are forgiven that first year on Yum Kipper which is why Kipper gets its identity as a day of forgiveness because that's the day the Jews are forgiven. Moshe comes down and tells the people about God's instruction to build the Mishkan. when God said it doesn't concern me. That would get us into Arashi Ramban issue. That's when the people are told. Now, the people are just told they're forgiven and God asked them to do something. Do you think that they would be interested or motivated to do it? 100% absolutely. That's part of what we learned last week. So, the people then go with a great deal of excitement and collect and build and do everything. According to this, they finished everything. Again, what do we have from? We have from day after jam kipper. The vagon by the way believes that as soon as they started collecting things the clouds came back and that's why we have sukkot right there sukkot of anaya kabode it's that it's those ana not the first ana kavode when they left Egypt it's the ana cavode of god forgiving the people that's what sukkot is and that's what we celebrate right and he has a whole explanation of this it's in his commentary I know you're saying why is it there that's where it is very beginning right there in the So the people are have all of this excitement. They collect and they build. They finish everything by. Now what happens because of that now has the power of it of the consecration of the Mishkan at that date. It has that power right? Are we good? We are very good. [Music] Um what what does that do for you? naming him. Sorry, I'm in the wrong one. That was back in. Sorry. And it was like folded up in storage until the Jews started to say, "When is this going to work already? When is God going to respond? When is the going to be here? Don't be afraid. I've come to the I've come to the garden. I've come to the canopy. We're we're the wedding date has arrived. And of course, all of you can say to me, of course, they've been waiting because we like spring weddings, right? Right. And and that was as easy as could possibly be. Source number 11 is the pika raati. Now, do we all know what the pika is? Well, we will in a second. Is a midrash. So you you have let's say the which is on going in order of mida which is holiday midrashim. So if you look on the pika and you want to look about various holidays that's where you look and the tells us it's using the he's really building this up and you can read the rest of it but it says And now where it's bolded. So you already know this now you're saying yeah everyone knows that that on the 25th of so you all knew this already also right and so [Music] right and all the people were nervous and saying hold it maybe something's wrong maybe we didn't do it right maybe again there's a lot of anxiety Now, so now we have our another point of reference. Till now we really had one point of reference and that was in three different books. And now you and this is just to you know full fully admit anytime you get to something which is boring in the Torah what do you do? You just go back to Beret and you say, "Oh, look. This is this is a BA story. Can't go to Batia. Then you go to Ganeda. Now get you you've all seen what I do. You understand this already." But now this wasn't even me. This was the Midrash saying, "Oh, we have to celebrate Yitzuk's birthday." Now all of you should be sitting here and saying, "Well, why's birthday, not Yakov's birthday? And why Jacob's birthday and not Sar isite?" Like like like come on, this is a little random. And what's the answer? No, it's not. And that's what we have to understand. When [Music] when So, I'm going to pause a second because I'm nice to you. I I know you don't realize this all the time and I and I want to make sure that you understand where we're going and I'm I'm just going to show you and tell you everything now and then everything from this point forward will just be bringing evidence to the point. So, I said a second ago that we like spring weddings. What exactly is spring? Well, spring is beautiful, which is again, which is why nobody should be here today. You guys should be out enjoying nature. You should be looking at the flowers, listening. Hear the birds, right? Listening, right? Right. You should be listening to the birds. You should be enjoying the rights of spring, which by the way is the title today, rights of spring. And there's nothing pagan about our rights of spring. this I actually listened to it on the way here to to really get in the right mindset. So the spring is about something else because I want to be a little bit more theological. The spring is about all winter long everything's look everything looks like it's dead and it comes back to life. Let let me let me start all over again. I I used the word before. I said the Jews is as if they're dead because God says they're dead. And so okay, let's wait. Let's wait for let's wait for the springtime because the springtime things come back to life. What we're going to get to some other elements of spring, but is very much about spring. Yitzk is all about spring. Where do you want to begin? You have an elderly woman who herself says, "I'm an elderly woman, right? I've withered away, right? there's no way that I can have a child. And nonetheless, Sarah becomes rejuvenated and she becomes young again and life gets turned around and suddenly a very old woman and an old man suddenly they have a a child that that that is against the normal way that the world at least is supposed to work. Yetsk's existence is one of something coming to life that we did not anticipate. of the first thing the midrash over here is going to talk about is uh notice something that's birth we'll see why I'm saying that in a second I'm actually lining up three different things right now I'm lining up the malim right now we're coming and telling Sarah now if you want to be a little bit better I'm also lining up when aim had his britil which was in Nissan and you'll say how do you know that and I'm lining up the brit bane of Tim which was in Nissan and you'll say to me, "How do I know that?" And I'm lining up when you was born, which isn't sign. And you can say to me, "Well, how do you know that?" And the answer is because all of these things are various expressions of the exact same point. And you know what? I'll get carried away and I'll say, "Ask was also in." And you'll say to me about that, how do you know that? And I'll say, "I don't. I'm making it up. But it does make a difference because it's right." So let so let so so now now we have to focus a little bit more. You see why I was so nice to you because otherwise I would have dropped each one of those things on you and you're like what are you talking about? Go backwards to the Britain of Tim. God tells Abraham that your descendants will be enslaved for 400 years. Right? So when are they going to get out in 400 years? God's word is absolute. So therefore I would assume that was 400 years to the day. 400 years, right? It's God's word. So therefore, when do they get out? They get out 400 years to the day that God says this, correct? Well, well, no, because it's more complicated. And I'll show you why it's more complicated in a second. When they actually get out, it says that at the end of 430 years, they get out. So, hold it. What do you get to 430 years? So, anybody who lives in Israel understands immediately it's rebitt and everything. They added numbers to it. Happens all the time, right? You settle on a price, next thing you know, what are you talking about? It's ready. It's something else. Okay, that's not what's going on here. Sedum again, Rashi, other rishonim tell us that God spoke to Moshe, sorry, Aram. God spoke to Aram 430 years before they left. And says that your descendants will be enslaved for 400 years. When does the counting begin? It begins as soon as he has a descendant. So when does it begin? The day that Yizuk is born. So 430 years from the day of the Brit Bane Habim, 400 years from Ye's birthday, the Jews are going to get out. And now you have this incredible midrash which is in a number of places. Rashi quotes it. If you if it's easier for you, we can go to the next chapter in Beret where it actually tells us that Lot served matzah. So why does Lo serve matzah? Because it's Pesak. But of course, you can say what Pesak is it? We're not up to Pesak yet. But God told Aram, "Your descendants will be enslaved and then be free." And it's that day. So it's that day. What is Aram doing? Aram is making matzah. And that's what this midash just now said. Matzah are referred to in the Torah as ugot matzah. What was a what did Aram serve? It says that aim served ugot. By the way, this is the reason that matzo around. No, I'm not kidding. This is why matzah around because an ugat is something which is round. when they made started making machine matzas they those who gave the hirer insisted they make it with a different shape that people shouldn't get confused how in the world you'd get confused between machine matzah and hand matzah I don't know but now is not the time if you're interested you can look on online you can why you can find the shar I gave about the history of machine matzo and and so on it's very interesting I I I mean I listen to it that's what I'm saying it's very interesting and um I don't I'm not as convinced that hand matzas were closure. I'm pretty convinced. I'm convinced that machine matches are far. If you're Mahm, you'd get you'd get uh machine matzah. Anyway, continue. R you may like this Gusman if you don't know who he is. Regusman was really quite extraordinary. He was dying in Vilma before the war and I I ended up having the privilege of learning with him. But when he came to Israel, he was looking for a place that's making hand mas. So, he like he goes into I don't want to say certain places, Gulame, whatever. and he sees a bunch of yeshiva guys and they know have no idea what they're doing with the rolling pin like all year round these guys never touch the rolling pin so he he starts asking is there any hand matzas where the women are doing the work so he goes okay he was machmir only to eat matzah prepared by a woman because he thought all these she had no idea what they were doing anyway I think the machines are even better than people so let's let's let's continue so over here it says that aim was making right the s let's go let's look exactly where it is in uh right we're we're in the birthday was like that s made the matzah Right. Because it was instead come back the next. [Music] So, do we need anything else over here? Yeah. So, so essentially saying is is that God had a there is a continuation in this midrash regarding the first beta mikdash and regarding the second bet. There's a lot to talk about regarding the third beta mikdash as well. It's all connected to this, but I'm cutting that off at this point enough. In source number 12, we have a medishum which goes along the same lines. And I just want to really focus on one thing here. I'm twothirds of the way down, but I don't have the same pageionation as you. I make my, you know, right? I make my fonts bigger so that I can actually read it. [Music] Um, it only took three months, by the way, which is interesting. Three months, you know, they get to uh you have the three months leaving Egypt and now you have the three months over here and so on. So again you you you now already understand it's the same thing at the end we have the same thing quoted that God is waiting for the birthday of uh of there was one more turn of phrase over here and that is as follows. It's right after a quote of it says as follows right waited for again quoting from who's the now I love that word the fools and the cynics of the generation essentially saying there were people complaining why is the mishk not up they don't know go God has his god has his when and how this is going to happen but the sonar I mean they should get t-shirts late they're the ones who are sitting and uh you like this you want that for uh you going to wait for por late sun late sun had um and brother that phrase is really interesting Because take a look at 13. There's too many words in that, right? You you need to edit that and take it down. And Rashi says that in 14. Here we are again. And by the way, part of the reason this is all a joke is too old to have had a child. Well, by the way, Aram had a child not that long ago. Sara is essentially impossible that Tar can have a child which I'm going to go back again that the birth of Yitzk is a birth it it is the injection of a child which seems to be all but impossible and I'm not going to bother with source 15 and six well source 15 and 17 I won't bother but that's when the angels come and we're s next year we'll be back at the same time right source 16 is when a was told at at this time. So now I'm going to say it again. When did Abra has have his brit in Nissan? When do the angels or whatever come to visit Abraham? It's in Nissan. What what is taking place then? Rashi writes or 17 and was born the next year on. So I'm going to come back and say it again. When we learned to the midrash before know we're waiting for Nissan because Nissan is the month where Yitzk was born. It's not just we want to give Yitzk a birthday present because we like Yitzk. There's something a little deeper going on over here and that's this thematic issue about the nature of the month of Nissan. If you want now we can now move to more towards hopefully the obvious and that is in source 18 is the right is told take your son you only let him take him up to haram by the way that's a really important place in Judaism right and right so asks and which is actually an echo of we're leaving that Now you realize the we talked about on the day of the day that the Mishkan is going to be consecrated told to bring a sin offering of an ael and bringing an isle for anah and I asked you where is come from well the isle came from the last time that we had well it's not a mishkan this is hakamat ham mikdash which is but there's another thing about yeetsk and what is that the yeitzk is placed on the altar and taken off the altar is placed on the altar god said to offer him which means is dead what happens then comes back to life as it were now I'm not talking about resurrection I'm not I'm I'm saying just like amus was designated for death when they sin and they come back to life why nissan because nissan is a time that everything comes back to life is a time you look outside and things that have been dead or dormant winter. Suddenly things are alive again. Which means it is not a coincidence that God took the Jewish people who were not a people. They were not alive as a people. They didn't have a land. They didn't have a religion at that point. They're a tribe and they're not alive as a people. And when the and when you have a midrash saying they sum the deepest deepest tummet which means that you have a people who are not alive that need to come back to life. when do things come back to life? And the answer is in the spring. Which means on that, okay, now we're hopefully making a little bit of progress because we all know that the Jews were redeemed in the spring. So when I told you in the beginning I had to somehow work very very hard, I didn't I didn't to connect para pud together with paraodesesh. What's pares about? So what is that? It talks about Nissan of year number one. And God waits for Nissan to take the Jews out. So why are the Jews being taken out of Nissan? Because Nissan is at the time that things come back to life. And then that's very specific. By the way, if you want, you can look at the mission in Ed. And there the Mishna says that the plagues were for 12 months. Which means when does the process begin? It begins in Nissan. The process begins in Nissan. The process ends in Nissan. Rosh Kesh Nissan of year number one is the beginning of the end. And after this rapidly the Jews are going to leave and the whole leaving is very rapidly but this is the beginning. It is a spring it is a spring event an annual spring event is Pes and therefore the first year the Jews come back to life as a people and that's leaving Egypt. And then the second year the Jews come back to life after having son sinned and been designated for death. And God says let's wait for the birthday of Yitzk because what's about is about something a a child who's born of a mother who came comes back to life of a father who comes back to life. He himself is somebody who comes back to life. And I'm going to say how many of these do I need to point out until you say hold it. I think there's something going on over here. I think that I think we may have noticed something over here. And I'll say it again. This is all about the spring. Essentially, what all of this is telling us is that, you know, we can walk outside and say, "Wow, those are really beautiful purple flowers out there. I don't think they were there last week." Or I can say, "Wow, these flowers, this thing, this this plant, this came back to life as it were because essentially, and that's why that you take something which is dead and you plant it in the ground, it's somehow it comes back to life. And we need to draw from this theological conclusions and say, well, if if that thing come back to life and our people can come back to life and we could be waiting thousands of years for this to happen and we can celebrate Pak every single year and sayab and every single year we mean it. Okay? So it may not happen one year and it may not happen the next year and it may not happen the next year, but we still believe in the spring and we still believe in salvation and we still believe that this is going to happen. And this really leads me to one or two last points that I want to get to. We'll see how quickly we can do this. First of all, in source 19, there's this wonderful argument in the gam. The argument is in rash shana. And there parts of this argument which manifest in different places. There's an argument regarding when the world was created. Is the word created in so it begins the follow. The world was created in tish which means we have a tish world. We're gonna have to explain what that means. Aish world exception. By the way, now you also understand why I insisted that was also in Nissan gets off and comes back to life in Nissan. I have no evidence for that. Lee be Omare. Right? There are various times you'll find saying that's what it seems again is born in that he agrees but the world's a world on the other handhua says nohua says we live in a nissan level. Now I'm going to tell you the difference between the two of them and the con the continuation of all of this is actually in another gumra which is in source 24 which is a gared. Anybody learning Dafyomi? That should be right around now. Maybe even today. That would really be good. I think it's even today is Dafomi. I'm just a couple days ahead. That way uh actually I'm not a couple days ahead. I'm like seven years behind. Anyway, it's two days ago. Two days ago. Okay. Okay, that makes sense. So over here it's the continuation and essentially Rilezar says if the Jews deserve redemption it will come. If they don't deserve it, it won't come. And Rebel, sorry that's Rebel. Yeshua then brings verse after verse after verse of trying to prove that no God will bring redemption. It will happen. So let's pause for a second. I'm going to say something which is really good and I don't know I haven't seen it inside. Anybody say this? Okay. Rabbi Les and Yeshua seem to have two different views of the world. Rabbi Lesar's view of the world is that the the spiritual foundation of the world it is a tish world. Tish is a bunch of judgment or shashamipper. You need to deserve something. Even if you want to be uh play a little bit of a game tish, you need to go backwards. You need to do chuva, right? Tish tish is a month which is based upon deserving it. Either either you do chuva or it doesn't work. It's judgment. That's what judgment is. That's how that's how it goes. And but and Rabbi Yeshua thinks the world just nissan world nan world the nent world is one where essentially it's spring and things come back to life and and things happen miraculously. The part that I was saying that I didn't see anyone say is rebel's name Elzar. It's based upon closer to elim which is and Yeshua's name has the number of the letters of which is so it's almost like it's hardwired within their spirituality with it that one identifies with the and therefore the world's created and we need to deserve it and the other's hardwired connected to and therefore the world is one which is based upon right the spiritual foundation of the world is one of compassion and forgiveness and things against nature, the world's going to come back and things come back to life. Um, when the Gomorrah goes back and forth, back and forth, back and forth. As I said, source 24 at the very end, it says he brings a proof. Rebeha brings a proof if you want. It's around five lines or so before the end there. It says he brings a The day is going to come and the and the time is anointed. It's going to happen. Maybe a long time, but it's going to happen. And then the last three words, and by the way, most people learn this, they stop right here. Rebel was silent. So first would say that's it. He had nothing more to say. He gave in. He couldn't disprove this. But what's interesting is the next word. What's the va? It means that we're continuing the same discussion. This hasn't ended for there's no greater manifestation of redemption that's going to come. It's that what's the biggest proof? The biggest proof is springtime is when is when things start to grow. When fruit starts to grow when Israel gives its fruit. Rashi explains when the land of Israel starts to become plentiful again and the fruit starts to grow, the grapes are on the vines, we make great wine again. At that point, Israel which has lied dormant for couple thousand years, that is the biggest proof. But why is that the proof? Because this is a springtime proof. That's why this is the continuation. And it's saying it's not just like every year we have springtime and experience. There's also this national re again return where the people return and God responds. Theina comes down just like we saw by the building of the Mishkan. What is the coming down? What is that response? It's that the land comes back to life and the fruit starts to grow and the land becomes plentiful. But but my point is that is a Rabi Yeshua perspective of the world being based upon the spring that God brings things back to life because God works on his rules. And that's why when the Mishkun is completed, that's where we started today. Let's wait until Nissan because this is a Nissan theme. Preparing forgiving people who are as if they're dead. That's a Nissan thing's birthday and birth and again all those things align together. now and Sarah giving birth all of this is all connected to this theme of the spring this theme of things coming back to life and I want to go one step further and we're going to stop speaku the tour in source 26 will point out I'm not going to read the whole thing he he's talking about so theoretically should be the same ones and we have the same crea the ka is about being close to god we'll put it like that but we have two different wrote and he and what's the which we don't have this year what's the it is the dry bones and what are the dry bones of things coming things coming back to life and look what the tour says tradition that will come back will will take place in so And that's why we talk about this. So let me just point something out which we may or may not know. I've spoken about this before. I wrote about this before. I've published about this in the sitter. What do we say all winter and all winter? We say what do we say in the fall? So okay, we don't need all we need is a little bit of do. How do we end that if you didn't know this source 28 29 and 30 and 31 32 and 30 I could I could have found another dozen of them they all tell you that that takes place when God sprinkles do is the formula you want to do is how it happens you don't believe me um 29 in 30. Should I keep on going or you're or or you're getting the point? When we say we're saying do that, that's what we're asking for. I'll also note that in source number 34, we're told that when Yitzk during the we're told that his as his father pulls an eye on him, it says that his soul kind of uh starts floating back towards heaven and then uh the voice comes. It's also interesting here don't touch him stands up and he makes a I guess he could have said a go but it says because that is exactly so in the springtime we say because the springtime is the time that again it's our theological looking at the world we see things come back to life and what do We believe we believe things can come back to life. We believe that things can come back to life because we've experienced it. Yitsuk experienced it. Sarah experiences it. And that's why we're waiting for this. So the Jews being forgiven. The whole concept of a Mishkan is that somebody could sin and get forgiveness. It's coming back to life. The whole idea of the Kurban is that we come back to life. The Korban is based now think about this. The is based upon is I don't know what he did. I don't know why God said should die, but he's on the altar and he's supposed to die. Maybe he does die and he says this bra, but God says, "Okay, this ayah can take his place and is going to live." Which means the idea of a Mishkan is to bring about forgiveness, to bring about closeness with God. And again, I'm going to say, and this is a springtime theme. So, do do we need to go back to the beginning? The Jews leave Egypt. They came back to life. God waited for the springtime. We mess up. How are we going to fix this up? you'll make a Mishkan, but we're going to wait for the springtime. Why are we waiting for the springtime? Because it's the birth of But the birth of is connected to as well because that's the whole time frame. It's from the birth o of the was in the springtime was born in the springtime. The Jews leave Egypt in the springtime. I think was on springtime. Remember I said I think was the springtime. The Mishkan God says wait for the spring because this is an idea of the spring and then realize this is the way our world works. This is Ra Yeshua. We were redeemed in the spring. We will be redeemed in spring. Things can look absolutely terrible, but that's who we are as a people. We believe this. We've been leaving. We've been believing this for 3,000 years. We will continue to believe this. And all that we need to do is to look at the world around us with a theological lens and realize that truly things come back to life. And it happens every single spring. And when we realize that, we'll realize, yeah, the Jewish people as well come back to life. When we come back to our land, our land responds to it and the fruit starts to grow, which is a symbol of the coming in. And essentially God saying, "I'd like to be the first ones to welcome you home.